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Cited by 11Biblical Studies and InterpretationReligion, Theology, History, Judaism, ChristianityLanguage, Linguistics, Cultural Analysis

Moses Outside the Torah and the Construction of a Diaspora Identity

Open access
Römer, Thomas·2008·The Journal of Hebrew Scriptures
DOI 10.5508/jhs.2008.v8.a15
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Abstract

This article deals with how, in texts inside and outside the Torah, Moses became a figure of identification for the different Jewish Diasporas during the Persian Period The following themes are investigated: 1. The Shared Figure of Moses and the Pentateuch; 2. The death of Moses outside the land; 3. Moses, the magician; 4. Moses, the leprous; 5. Moses and the foreign women; 6. Moses, the warrior.

AI snapshot

Written from the paper’s full text.

TL;DR

Römer argues that stories about Moses outside the Torah help explain the diversity of nascent Judaism in the Persian and Hellenistic periods, not the historical Moses. The Torah’s Moses is a compromise selection, while Diaspora traditions constructed alternative Mosaic identities as magician, leper, intermarried, and warrior.

Key findings

  • Deuteronomy 34 presents Moses dying healthy at 120 years old outside the land, buried by Yhwh, with no known grave; this opens Moses as a model for Diaspora Jews and may critique the practice of Diaspora Jews being buried in Jerusalem ossuaries.
  • In the Priestly miracles of Exodus 7–9, there are five episodes where Moses and Aaron confront Egyptian magicians; the Egyptians imitate some wonders but fail at the mosquitoes (Exod 8:13–14) and are struck by skin disease (9:10–11), with Moses directly defeating Egyptian magic in the fifth episode.
  • Num 12:1’s Cushite/Ethiopian wife of Moses likely reflects a Diaspora tradition legitimating intermarriage, possibly connected to the Jewish colony at Elephantine; later Jewish legends confirm its popularity.
  • Extra-biblical traditions portray Moses as a military commander leading an Ethiopian campaign, as in Artapanus and Josephus; Römer argues this Moses was constructed like a Jewish Sesostris and was excluded from the Torah’s official biography, though some military aspects entered Numbers.

Methods

  • Redaction-critical and literary-historical analysis of Pentateuchal texts, especially Deut 34; Exod 3–4 and 7–9; Num 12 and 20; and Deuteronomy.
  • Comparison with extra-biblical traditions about Moses from Manetho (via Josephus’s *Contra Apionem*), Hecataeus, Artapanus (via Alexander Polyhistor), Josephus, Herodotus, Diodorus Siculus, and Strabo to reconstruct Diaspora Moses traditions.
  • The paper applies Na’aman’s methodological point that written transcription of oral tales may reveal more about the period of transcription than the presumed past.

Limitations

  • The paper states ongoing confusion and lack of consensus about Pentateuchal composition, and it acknowledges debate over whether Manetho himself identified Osarseph with Moses or whether this was added later.
  • It repeatedly marks reconstructions as speculative or plausible rather than certain, e.g. “one may speculate” about Jewish mercenaries and “it is therefore a plausible assumption” about the Sesostris legend.
  • Evident from the text: the argument depends on fragmentary and mediated sources—Josephus quoting Manetho, Alexander Polyhistor possibly shortening Artapanus—and on inferred oral traditions where no direct literary dependency exists.

Model-written summary. Check it against the paper before relying on it.

Integrity signals

Registry

Crossref · 10.5508/jhs.2008.v8.a15

Cites

14 of 14 references verified0 citation errors · 0 not checkable

Statistics

Nothing to recompute.

Claims the paper makes

0 of 71 cited sources checked · 0 supported · 0 flagged

  • Findingcitation

    Moses and Aaron compete with the magicians of Egypt in each of the five episodes.

    “Moses and Aaron compete with the magicians of Egypt in each of these five episodes.13”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [13]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingcitation

    In the non-priestly call story of Moses in Exodus 3-4, late redactors inserted a long discussion between Moses and Yhwh that focuses on the people's lack of belief.

    “In the non-priestly call story of Moses in Exodus 3-4, late redactors inserted a long discussion between Moses and Yhwh that focuses on the people's lack of belief.11”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [11]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingcitation

    In the fourth plague, the Egyptian magicians are unable to imitate Aaron's magical gesture, namely the transformation of dust into mosquitoes.

    “Thus, in the fourth plague, Egyptian magicians are unable to imitate Aaron's magical gesture, namely the transformation of dust into mosquitoes (Exod 8:13-14).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Exod 8:13-14

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingcitation

    The Deuteronomists and the authors of Ezra-Nehemiah are fighting intermarriage, as can be seen in texts like Deuteronomy 7 or 9, Ezra 9 and Nehemiah 10.

    “The Deuteronomists and the authors of Ezra-Nehemiah are fighting such marriages, as can be seen in texts like Deuteronomy 7 or 9, Ezra 9 and Nehemiah 10.”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Deuteronomy 7

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Ezra 9

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Nehemiah 10

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Findingreasoning

    In the Hebrew Bible, Moses is more or less demilitarized.

    “In the HB Moses is more or less demilitarized.”
    Quote in the paperSubstantial claim
  • Classified as probably not a substantial claim. 36
  • May combine two claims. 32

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Findingcitation

    For the Deuteronomists, Moses is above all lawgiver, teacher and interpreter of the Law.

    “For the Deuteronomists, Moses is above all lawgiver, teacher and interpreter of the Law.5”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [5]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Findingnone given

    In the priestly texts, Moses is described as the brother of Aaron, the founder of the priestly dynasty, and the prime contractor for the mobile sanctuary built according to the divinely transmitted model.

    “In the priestly texts, Moses is also described as the brother of Aaron, the founder of the priestly dynasty and the prime contractor for the mobile sanctuary built according to the divinely transmitted model.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Findingcitation

    Moses dies at the age of 120 years healthy and full of vigour, and the statement in Deuteronomy 34:6 corrects Deuteronomy 31:2.

    “Although Moses has to die at the age of 120 years, 6 when he passes away he is healthy and full of vigour (the statement in 34:6 corrects 31:2).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [6]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Findingnone given

    The sign of Moses' leprous hand in Exodus 4:6-7 has no satisfactory explanation in the context of the biblical traditions about Moses.

    “The 'sign' of Moses' leprous hand has no satisfactory explanation in the context of the biblical traditions about Moses.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Findingnone given

    Some non-orthodox traditions about Moses were integrated into the Torah and some were not.

    “Some of these attempts were finally integrated into the Torah and some were not.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S4 (based).

    Findingnone given

    Exodus 4:6-7 interrupts the link between the first sign (Moses' staff becomes a serpent) and the third sign (God's announcement that the water of the Nile will become blood), both of which foreshadow the first two miracles of the plague narrative.

    “These two verses interrupt the link that exists between the first sign (Moses' staff becomes a serpent) and the third sign (God's announcement that the water of the Nile will become blood), both of which foreshadow the first two miracles of the plague narrative.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Findingnone given

    The Priestly version of the miracles in Egypt has five episodes.

    “The Priestly version of the miracles in Egypt has five episodes.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Findingcitation

    The Egyptian magicians' defeat is finally confirmed in the fifth episode, in which they themselves are affected by the ashes of the furnace that Moses and Aaron transform into skin disease carrier.

    “The Egyptian magicians' defeat is finally confirmed in the fifth episode, in which they themselves are affected by the ashes of the furnace that Moses and Aaron transform into skin disease carrier (9:10-11).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites 9:10-11

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim.

    Findingreasoning

    Deuteronomy 34 highlights Moses' incomparable status.

    “The last chapter of the Pentateuch, Deuteronomy 34, highlights Moses' incomparable status.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Findingcitation

    The Moses story reports that Moses had two foreign wives: Zipporah the Midianite and a Cushite woman mentioned in Numbers 12:1.

    “Nevertheless, the Moses story reports that Moses had two foreign wives: Zipporah, the Midianite (Exodus 2) and a Cushite woman mentioned in Num 12:1.”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Exodus 2

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Num 12:1

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Findingreasoning

    The difference between Aaron and the Egyptian magicians lies in the origin of their knowledge: Egyptian magicians base their performance on occult sciences, whereas Aaron goes by Yhwh's word as transmitted by Moses.

    “The difference between the two lies in the origin of their knowledge.Egyptian magicians base their performance on occult sciences (cf.7:11, 22; 8:3, 14 15 ), whereas Aaron goes by Yhwh's word as transmitted by Moses (7:9, 15; 8:1, 12).”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Findingown data

    Just like Moses and Aaron, the Egyptian magicians succeed in transforming water into blood and are able to summon the frogs.

    “But just like Moses and Aaron, the magicians succeed in transforming water into blood (7:22) and are able to summon the frogs (8:2).”
    Quote in the paperSubstantial claim

  • Classified as probably not a substantial claim.

    Findingcitation

    The case of Numbers 12:1 is substantially different: Miriam and Aaron criticize Moses because of his marriage with a Cushite woman.

    “The case of Num 12:1 is substantially different: Miriam and Aaron criticize Moses because of his marriage with a Cushite woman.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Num 12:1

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Findingnone given

    Moses is the mediator of both the Priestly and the Deuteronomic law.

    “Moses is the mediator of both the Priestly and the Deuteronomic law.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Findingnone given

    Yhwh provides Moses with magic power, and his rod becomes a serpent.

    “In response to Moses' objections, Yhwh provides him with magic power.His rod becomes a serpent (4:1-5).”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Findingcitation

    Within the Pentateuch, Moses is the central figure, and the Torah can be read as a Mosaic biography.

    “He is definitely the central figure of the Torah, which according to Knierim, 4 can be read as a Mosaic biography.”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Knierim

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites [4]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Findingcitation

    Moses does not lead the people into the land, and the military conquest is the work of Joshua, who is clearly depicted in the Hexateuch as a warlord.

    “He does not lead the people into the land and the military conquest is the work of Joshua, who is clearly depicted in the Hexateuch (in Exodus 17 and in the book of Joshua) as a warlord.”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Exodus 17

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Findingcitation

    Moses is described in the same manner as Sesostris in the accounts of Artapanus and Josephus, and also goes to war against Ethiopia.

    “Moses is described in the same manner in the accounts of Artapanus and Josephus, and also goes to war against Ethiopia.44”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [44]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Findingcitation

    Artapanus claims that Moses introduced circumcision in Ethiopia, whereas Herodotus and Diodorus mention circumcision in relation with Sesostris.

    “He also claims that Moses introduced circumcision in Ethiopia, whereas Herodotus (II, 104) and Diodorus (I, LV, 5) mention circumcision in relation with Sesostris.”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Herodotus II, 104

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Diodorus I, LV, 5

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Findingcitation

    Artapanus, like Josephus, reports that Moses led an Ethiopian campaign, but he does not mention Moses' marriage.

    “(Artapanus, like Josephus, reports that Moses led an Ethiopian campaign, but he does not mention Moses' marriage.”
    Quote in the paperSubstantial claim0 of 2 sources checked
    • cites Artapanus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Josephus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Findingreasoning

    Some of the extra-biblical traditions about Moses were integrated into the Torah while others can be detected only with difficulties.

    “Some of these traditions were integrated into the Torah while others can be detected only with difficulties.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Findingcitation

    Both Artapanus and Josephus report that Moses has to face the hostility of the Egyptian court; the same holds true for Sesostris when he returns from his campaign.

    “Both authors also report that Moses has to face the hostility of the Egyptian court (Praep.IX, 27, 11-18; Ant.II, 254-256); the same holds true for Sesostris when, accompanied by his wife, he returns from his campaign (Herodotus II, 107; Diodorus I, LVII, 7-8).45”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [45]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning

    The author wants to prove that Yhwh's words of magic are more efficient than the Egyptians' magic.

    “Rather, he wants to prove that Yhwh's words of magic are more efficient than the Egyptians' magic.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given

    The remark in Deuteronomy 34:5 that nobody knows Moses' burial place can be understood as a polemical statement against the veneration of Moses' grave.

    “The remark in verse 5, stating that nobody knows his burial place to this day, can be understood as a polemical statement against the veneration of Moses' grave.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationnone given

    Some texts and hints reveal the importance of Moses for Diaspora Judaism, referring to Moses to legitimate theological options different from those that were about to become standard in Jerusalem.

    “Some texts and hints reveal the importance of Moses for this Judaism outside the Land.They refer to Moses in order to legitimate theological options different than those that were about to become standard in Jerusalem.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    Moses, who was more or less kept in the background of the first four episodes, is eventually characterised as the one who brings an end to Egyptian magic.

    “Moses, who was more or less kept in the background of the first four episodes, is eventually characterised as the one who brings an end to Egyptian magic.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

    Interpretationnone given

    The episode of Moses' rod becoming a serpent foreshadows the so-called plague narrative, in which Moses and Aaron confront Pharaoh's magicians.

    “This episode, as has often been observed, foreshadows the so-called plague narrative, in which Moses and Aaron confront Pharaoh's magicians.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given

    Within the Priestly account of the confrontations, the term 'plague stories' is misleading; the accounts are about Demonstrationswunder, miracles that seek to demonstrate Yhwh's power.

    “But within the Priestly account of these confrontations, the term 'plague stories' is misleading.The accounts incorporated in the Priestly document are about Demonstrationswunder, that is miracles that seek to demonstrate Yhwh's power.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Premisecitation

    The first publication of the Pentateuch, or of a Proto-Pentateuch, took place in the middle of the Persian period.

    “there is a widespread agreement that the first publication of the Pentateuch-or of a Proto-Pentateuch-took place in the middle of the Persian period.3”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [3]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning

    It is as if the author wanted to show that it is through the direct involvement of Moses that the Egyptian magicians are finally defeated.

    “It is as if the author wanted to show that it is through the direct involvement of Moses that the Egyptian magicians are finally defeated.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationcitation

    Numbers 12:1 suggests a new marriage, and the mention of a Cushite/Ethiopian woman makes perfect sense in a Diaspora context.

    “But Num 12:1 suggests a new marriage and the mention of a Cushite/Ethiopian woman makes perfect sense in a Diaspora context.28”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [28]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationreasoning

    The concluding verses of Deuteronomy 34 communicate that the conquest of the land in Joshua does not belong to the Torah.

    “These verses clearly communicate that the conquest of the land in Joshua does not belong to the Torah.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing), S4 (based).

    Interpretationreasoning

    Traditions about Moses as a magician cannot but be grounded on a positive evaluation of the magical powers of God's messengers.

    “The latter cannot but be grounded on a positive evaluation of the magical powers of God's messengers.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Interpretationreasoning

    Moses was a figure of identification not only for the two major ideological and economic groups inside the Land but also for Diaspora Judaism.

    “Moses was not only the figure of identification for the two major ideological and economical groups inside the Land, but also for Diaspora Judaism.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationcitation

    Stories about Moses inside and outside the Torah do not help reconstruct the historical Moses but help understand the diversity of nascent Judaism in the Persian period.

    “In this paper, I will apply this methodological reflection to some stories about Moses inside and outside the Torah, in order to show that these stories do not help us in reconstructing the 'historical Moses' but in understanding the diversity of nascent Judaism in the Persian period.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning

    Moses' death at the top of a mountain and his burial by Yhwh himself underline his exceptional and heroic character.

    “His death at the top of a mountain (cf.also Aaron's death in 6 The limitation refers to the beginning of the Torah (Gen 6:3) which narrates how God limits the age of the human beings to 120 years.Numbers 20) and his burial by Yhwh himself underline Moses' exceptional and heroic character.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning

    P accepts and maybe admires the magic knowledge of the Egyptian priests, but wants to convince its readers that belief in Yhwh, the only God, may integrate and exceed such knowledge in might.

    “P accepts and maybe admires the magic knowledge of the Egyptian priests, but it wants to convince his readers that belief in Yhwh, the only God, may integrate and exceed such knowledge in might.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim: may not pass S2 (checkable), S3 (load-bearing).

    Interpretationreasoning

    Exodus 7-9 may be understood as a dialogue with Egyptian culture.

    “Be that as it may, Exodus 7-9 may be understood as a dialogue with Egyptian culture.”
    Quote in the paperNot a substantial claim

  • Classified as probably not a substantial claim.

    Interpretationreasoning

    The conclusion of the Torah with a narrative about Moses' death outside the land opens the possibility for the Jews of the Diaspora to identify with Moses.

    “The conclusion of the Torah with a narrative about Moses' death outside the land opens the possibility for the Jews of the Diaspora to identify with Moses.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Interpretationreasoning

    The author takes the magical abilities of the Egyptians seriously, and for him magic as such is not a problem.

    “This indicates that the author takes the magical abilities of the Egyptians seriously and that for him, magic as such is not a problem.16”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [16]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning

    Contrary to Pharaoh, whose heart Yhwh has hardened, the magicians begin to understand their adversaries' superiority.

    “Contrary to Pharaoh (whose heart Yhwh has hardened), the magicians begin to understand their adversaries' superiority.”
    Quote in the paperNot a substantial claim

  • May combine two claims.

    Premisecitation

    The expression 'finger of God' is attested in Egyptian magical formulas and probably refers to Aaron's staff.

    “This expression, which is attested in Egyptian magical formulas, probably refers to Aaron's staff, 17 whose superiority they acknowledge.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [17]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S4 (based).

    Interpretationnone given

    The end of the Torah tries to present Moses as a possible model for Diaspora Judaism.

    “Before doing so, it is important to draw attention to the end of the Torah, which tries to present Moses as a possible model for Diaspora Judaism.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationreasoning

    To the tradition of Moses as a leper, the biblical text opposes the affirmation that Moses' leprosy was only momentary and happened in the context of a transfer of divine powers to him.

    “To this tradition, the biblical text opposes the affirmation that Moses' leprosy was only momentary; it happened in the context of a transfer of divine powers to him.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationreasoning

    Jewish mercenaries were likely eager to refer to Moses as the inventor of military art and excellence.

    “These mercenaries were likely eager to refer to Moses as the inventor of military art and excellence.48”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [48]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation

    Sesostris is above all a fine strategist and wages war against Ethiopia.

    “But Sesostris is above all a fine strategist and wages war against Ethiopia (Strabo XVI, 4.4.).”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites Strabo XVI, 4.4

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Interpretationreasoning

    If we accept that Genesis 6:1-4 is a quotation from the Enoch story, we should question the often accepted assumption that all the traditions about Moses (or Enoch) found in the work of Jewish and Greek authors of that period are midrashic developments of the biblical text.

    “If we accept this view, it means that we should question the often accepted assumption that all the traditions about Moses (or Enoch) found in the work of Jewish and Greek authors of that period are midrashic developments of the biblical text.”
    Quote in the paperSubstantial claim

  • May combine two claims.

    Premisecitation

    Herodotus, Diodorus Siculus, Hecateus and Strabo all told of Sesostris' achievements.

    “Herodotus (II, 102-110), Diodorus Siculus (I, LIII-LVIII), Hecateus and Strabo all told of Sesostris' achievements.”
    Quote in the paperNot a substantial claim0 of 3 sources checked
    • cites Herodotus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Diodorus Siculus

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Strabo

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Classified as probably not a substantial claim. May combine two claims.

    Premisecitation

    According to the Sesostris legend, Sesostris is both a brilliant legislator and an excellent head of state who organizes the land of Egypt in different departments.

    “According to this legend, 42 Sesostris is both a brilliant legislator and an excellent head of state who organizes the land of Egypt in different departments (Herodotus II, 109; Diodorus I, LIV, 3).”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites [42]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Herodotus II, 109

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Diodorus I, LIV, 3

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

    Interpretationnone given

    The story of Moses as a military figure was excluded for obvious reasons from the official 'biography' of Moses in the Torah, even if some aspects of a military Moses were taken over into the book of Numbers.

    “In any event, this story was excluded for obvious reasons from the official 'biography' of Moses in the Torah, even if some aspects of a military Moses were taken over into the book of Numbers.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

    Premisecitation

    Around 728 B.C.E. the Cushite king Piankhy invaded Egypt, conquered Memphis and Heliopolis, and was proclaimed king over Egypt.

    “in fact, around 728 B.C.E. the Cushite king Piankhy invaded Egypt.He conquered Memphis and Heliopolis and was proclaimed king over Egypt.”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [38]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Premisecitation

    The legendary figure of Sesostris apparently combines recollections about Sesostris III, who defeated the Ethiopians, and Ramses II, and was popular during the Persian period.

    “The legendary figure of Sesostris apparently combines recollections about Sesostris III-who defeated the Ethiopians-and Ramses II and was popular during the Persian period.41”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [41]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • Probably not a substantial claim: may not pass S3 (load-bearing).

    Interpretationcitation

    The Ethiopian occupation of Egypt offers a fitting background to Artapanus' account.

    “This Ethiopian occupation of Egypt, which only came to an end around 672 B.C.E with the installation of Neco I after the Assyrian invasion, 38 offers a fitting background to Artapanus' account (Praep.IX, 27, 3).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites [38]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • May combine two claims.

    Interpretationreasoning

    If the tradition used by Artapanus and Josephus was inspired by the Sesostris legend, then within this tradition Moses was constructed as a kind of Jewish Sesostris.

    “If this is the case then, within this tradition, Moses was constructed as a kind of Jewish Sesostris.47”
    Quote in the paperSubstantial claim0 of 1 sources checked
    • cites [47]

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • The authors state this as an assumption: The tradition used by Artapanus and Josephus was inspired by the Sesostris legend.
54 of 54

  • The paper relies on this without support.

    Intermarriage was a major issue for nascent Judaism.

    “The question of intermarriage presents a major issue for nascent Judaism.”

  • The paper relies on this without support.

    Egyptian Jews knew about the antagonism between Egypt and Cush.

    “The Egyptian Jews certainly knew about the antagonism between Egypt and Cush.”

  • The paper relies on this without support.

    Wars between Egypt and Cush were common since the second millennium B.C.E.

    “Wars between Egypt and Cush were common since the second millennium B.C.E.and,”

  • The authors state this as an assumption.

    The tradition used by Artapanus and Josephus was inspired by the Sesostris legend.

    “It is therefore a plausible assumption that the tradition used by Artapanus and Josephus was inspired by this legend.46”
4 of 4

Cites

Flagged first, then by citations

Research works printed but not linked: 7

  1. S. Loewenstamm, "The Death of Moses," in G. W. E. Nickelsburg (ed.) Studies on the Testament of Abraham (SBLSCS, 6; Missoula, MT: Scholars Press, 1976) 185-211.
  2. H. Lichtenberger, "«Im Lande Israel zu wohnen wiegt alle Gebote der Tora auf.» Die Heiligkeit des Landes und die Heiligung des Lebens" in R. Feldmeier and U. Heckel (eds.), Die Heiden. Juden, Christen und das Problem des Fremden (Tübingen: J. C. B. Mohr, 1994) 92-107.
  3. J. Van Seters, "A Contest of Magicians? The Plague Stories in P" in D. P. Wright, D. N. Freedman and A. Hurvitz (eds.) Pomegranates and Golden Bells. Studies in Biblical, Jewish, and Near Eastern Ritual, Law, and Literature in Honor of Jacob Milgrom (Winona Lake, IN: Eisenbrauns, 1995) 569-580;
  4. Cf. Werner H. Schmidt, "Magie und Gotteswort. Einsichten und Ausdrucksweisen des Deuteronomiums in der Priesterschrift" in I. Kottsieper et al. (eds.) «Wer ist wie du, HERR, unter den Göttern?»: Studien zur Theologie und Religionsgeschichte Israels; für Otto Kaiser zum 70. Geburtstag (Göttingen: Vandenhoeck & Ruprecht, 1994) 169-179 (178).
  5. J. Reindl, "Der Finger Gottes und die Macht der Götter. Ein Problem des ägyptischen Diasporajudentums und sein literarischer Niederschlag" in W. Ernst, K. Feiereis, F. Hoffmann (eds.) Dienst der Vermittlung. Festschrift Priesterseminar Erfurt (ETS, 37; Leipzig: St. Benno Verlag, 1977) 49-60.
  6. On attitudes about magical practices, cf. R. Schmitt, "The Problem of Magic and Monotheism in the Book of Leviticus," Journal of Hebrew Scriptures 8/11 (2008), available at http://www.jhsonline.org.
  7. See on this P. Sacchi, Jewish Apocalyptic and Its History (JSPS, 20; Sheffield: Sheffield Academic Press, 1990) 82-83;

Cited by

Sorted by citations

Related

Authors
Römer, T.
Venue
The Journal of Hebrew Scriptures
Publisher
University of Alberta Libraries
Published
2008-12-31
Volume
8
ISSN
1203-1542 (ISSN-L)
DOI
10.5508/jhs.2008.v8.a15
OpenAlex
W2034818889
Cited by
11
References
11
Citations by year
2023: 2 · 2022: 2 · 2021: 1 · 2020: 1 · 2019: 2 · 2016: 1 · 2013: 1
FWCI
7.40
Type
journal article
Language
en
Open access
Licence
cc-by
Locations
  • Journal of Hebrew Scriptures (publishedVersion, cc-by)
  • DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Political Science and International Relations › Religion, Theology, History, Judaism, Christianity
  • Social Sciences › Arts and Humanities › Language and Linguistics › Language, Linguistics, Cultural Analysis
Keywords
Moses, Jewish diaspora, diasporic identity, Persian period, Pentateuch, Hebrew Bible

About these checks

Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.

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Classified by jev-1.13-20260917 (gold-guideline-v0.2) on 2026-10-26.

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