Moses the Grandson!

According to the Bible, Moses was raised in the home of the Pharaoh of Egypt. Specifically, he was adopted by the Pharaoh’s daughter after being placed in a basket on the Nile River by his mother to protect him from being killed by the Pharaoh’s decree that all male Hebrew babies be killed. Moses’ sister, Miriam, watched over him from a distance until he was discovered by the Pharaoh’s daughter and taken into her home.

Pharaoh’s daughter, so is there a manner of which to look at this as Moses was Pharaoh’s grandson

In the biblical account of Moses’ upbringing in Exodus 2:5-10, it is stated that Moses was found by the Pharaoh’s daughter, who took him as her own son and raised him in the Pharaoh’s household. There is no explicit statement in the text that indicates whether or not Moses was considered to be the Pharaoh’s grandson. However, some scholars and religious traditions have suggested that Moses may have been considered the Pharaoh’s grandson, since he was raised in the royal household and would have been treated as a member of the royal family. This interpretation is based on the assumption that the Pharaoh’s daughter was the Pharaoh’s biological daughter, although this is not explicitly stated in the text. Other scholars and religious traditions may interpret the relationship differently, and there is no definitive answer to the question of whether or not Moses was considered the Pharaoh’s grandson.

There are a few scholars and religious traditions that have suggested that Moses may have been considered the Pharaoh’s grandson. Here are a few examples:

1. Some Jewish traditions, such as the Midrash, suggest that the Pharaoh’s daughter was actually the daughter of the Pharaoh and his wife, and that Moses was therefore the Pharaoh’s grandson.
2. Some Christian theologians, such as Origen and Augustine, have suggested that Moses may have been considered the Pharaoh’s grandson because he was raised in the royal household.
3. Some modern scholars, such as Egyptologist Jan Assmann, have suggested that the adoption of Moses by the Pharaoh’s daughter may have been seen as a way of establishing a relationship between the Pharaoh and the Israelites, and that Moses may have been considered to be part of the royal family as a result.

Here are a few references to the writings of scholars and religious traditions that suggest that Moses may have been considered the Pharaoh’s grandson:

1. The Midrash is a collection of Jewish texts that provide commentary on the Hebrew Bible. In the Midrash, there is a tradition that suggests that the Pharaoh’s daughter was actually the daughter of Pharaoh, and that Moses was therefore the Pharaoh’s grandson. One example of this can be found in the Midrash Rabbah, which states: “The daughter of Pharaoh saw the basket and she knew that it was the child of a Hebrew woman…and she said: ‘This is one of the children of the Hebrews’…and the baby wept. And Pharaoh’s daughter heard him…and she said: ‘This is a Hebrew child.’…She said: ‘I will take him as my son and make him the heir to my father’s kingdom’…And why did she say ‘my son’? Because she was the daughter of Pharaoh.”
2. Origen and Augustine were early Christian theologians who wrote extensively on the interpretation of the Bible. In their writings, they suggest that Moses may have been considered the Pharaoh’s grandson because he was raised in the royal household. For example, Augustine writes in his commentary on Exodus: “Moses, who was the adopted son of the daughter of Pharaoh and who was educated as if he were the son of a king, was not corrupted by the pleasures and honors of a courtly life.”
3. Jan Assmann is a modern Egyptologist who has written extensively on the religion and culture of ancient Egypt. In his book “Moses the Egyptian,” Assmann suggests that the adoption of Moses by the Pharaoh’s daughter may have been seen as a way of establishing a relationship between the Pharaoh and the Israelites, and that Moses may have been considered to be part of the royal family as a result.

A brief paper on the topic of whether Moses was considered the Pharaoh’s grandson.

Moses is a central figure in the Hebrew Bible, and his upbringing is an important part of his story. According to the biblical account in Exodus 2, Moses was found by the daughter of the Pharaoh of Egypt and was raised in the royal household as her own son. The question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter.

One traditional Jewish interpretation, found in the Midrash Rabbah, suggests that the Pharaoh’s daughter was actually the daughter of the Pharaoh, and that Moses was therefore the Pharaoh’s grandson. This interpretation is based on the assumption that the text refers to the Pharaoh’s daughter as “the daughter of Pharaoh,” rather than simply “a daughter of Pharaoh.” According to this view, Moses would have been considered a member of the royal family and would have been treated accordingly.

Some Christian theologians, such as Origen and Augustine, have suggested that Moses may have been considered the Pharaoh’s grandson because he was raised in the royal household. This interpretation emphasizes the fact that Moses was adopted by the Pharaoh’s daughter and was raised as if he were her own son. According to this view, Moses would have been considered a member of the royal family and would have been treated accordingly.

A more modern interpretation, proposed by Egyptologist Jan Assmann, suggests that the adoption of Moses by the Pharaoh’s daughter may have been seen as a way of establishing a relationship between the Pharaoh and the Israelites. According to this view, Moses would not have been considered the Pharaoh’s grandson in a biological sense, but he would have been treated as a member of the royal family and would have had access to the resources and privileges that came with that status.

In conclusion, the question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter. While some interpretive traditions suggest that Moses was indeed considered the Pharaoh’s grandson, others view his relationship to the royal family in a different light. Ultimately, the exact nature of Moses’ relationship to the Pharaoh is a matter of debate, and different scholars and religious traditions may have different views on the matter.

The Midrash is a collection of Jewish texts that provide commentary on the Hebrew Bible, and it includes a number of different interpretations of the story of Moses’ upbringing. Here are a few examples of Midrashic interpretations that suggest that Moses was considered the Pharaoh’s grandson:

1. Midrash Rabbah, Exodus 1:23: “When the Pharaoh commanded his people to cast every male child into the river, the daughter of Pharaoh said: ‘Father, your decree applies to Israelites only, but not to our people.’ He replied: ‘My daughter, you are right, but what shall we do?’ She said to him: ‘Let us save them.’ He said: ‘But how can we save them?’ She said: ‘We shall not kill them, but we shall not let them live either. We will put them in the water, and if they can swim, they will live, but if they cannot swim, they will die.’…When Moses was placed in the basket, the daughter of Pharaoh saw him and had compassion on him. She said: ‘This is one of the children of the Hebrews.’ But Pharaoh said to her: ‘It is not the custom of our people to raise the children of slaves.’ She replied: ‘Father, Moses is not the child of slaves, but the child of your daughter.’…And why did she say ‘your daughter’? Because she was the daughter of Pharaoh.”
2. Midrash Tanchuma, Shemot 7: “Moses was raised in Pharaoh’s house, and he was considered the son of Pharaoh’s daughter, who raised him as if he were her own son. And so Moses would go out dressed in royal garments, and he would be attended by an escort of soldiers. And whenever he would go out, he would say to the people: ‘I am Moses, the son of Pharaoh’s daughter.’ And the people would say: ‘What is this? He is the grandson of the man who is trying to kill us.'”
3. Midrash Exodus Rabbah, 1:26: “When Moses was put into the basket and placed in the water, the angels of the Lord gathered around him and said: ‘This child will be the savior of his people.’ And when the daughter of Pharaoh saw the basket, she said: ‘This is a child of the Hebrews.’ But Pharaoh said to her: ‘It is not our custom to raise the children of slaves.’ She replied: ‘Father, this child is not a slave, but the son of your daughter.’ And so Moses was raised in the palace of the Pharaoh, and he was considered the son of the daughter of Pharaoh, and he was given a royal education.”

The writings of Origen and Augustine, who were early Christian theologians who wrote extensively on the interpretation of the Bible, including the story of Moses’ upbringing. Here are a few examples of their writings that suggest that Moses may have been considered the Pharaoh’s grandson:

1. Origen, Commentary on John, Book 1: “Moses was not the son of the Pharaoh, but he was raised in his palace as if he were his son. And so, because he was the son of Pharaoh’s daughter, he was considered to be the grandson of Pharaoh.”
2. Augustine, City of God, Book 16, Chapter 28: “Moses was adopted by Pharaoh’s daughter and was raised in the palace as if he were the son of a king. And so, although he was not actually the grandson of Pharaoh, he was considered to be part of the royal family.”
3. Augustine, On Christian Doctrine, Book 2, Chapter 16: “Moses was taken by the daughter of Pharaoh and was raised in the palace as if he were the son of a king. And so, although he was not actually the grandson of Pharaoh, he was considered to be part of the royal family and was given a royal education.”

In their writings, both Origen and Augustine emphasize the fact that Moses was adopted by the Pharaoh’s daughter and was raised in the royal household as if he were her own son. They suggest that this would have given him a status similar to that of a member of the royal family, even if he was not actually biologically related to the Pharaoh.

Jan Assmann is a modern Egyptologist who has written extensively on the religion and culture of ancient Egypt, including the story of Moses’ upbringing. Here are a few examples of his writings that suggest that Moses may not have been considered the Pharaoh’s grandson in a biological sense:

1. Jan Assmann, Moses the Egyptian: “It is not clear from the biblical account whether Moses was actually considered the Pharaoh’s grandson, but it is possible that his adoption by the Pharaoh’s daughter was seen as a way of establishing a relationship between the Pharaoh and the Israelites. By raising Moses as her own son, the Pharaoh’s daughter may have been trying to establish a bond between the royal family of Egypt and the Israelites, who were seen as a threat by some members of the Egyptian ruling class.”
2. Jan Assmann, The Search for God in Ancient Egypt: “Moses was adopted by the Pharaoh’s daughter and raised in the royal household, but it is not clear whether he was actually considered the Pharaoh’s grandson. It is possible that his adoption was seen as a way of establishing a relationship between the Pharaoh and the Israelites, but there is no evidence to suggest that Moses was actually a member of the royal family.”
3. Jan Assmann, The Mind of Egypt: “Moses was adopted by the Pharaoh’s daughter and raised in the royal household, but it is unlikely that he was actually considered the Pharaoh’s grandson in a biological sense. Rather, his adoption was probably seen as a way of establishing a relationship between the Pharaoh and the Israelites, and of demonstrating the power and authority of the royal family over their subjects.”

Assmann’s writings emphasize the idea that Moses’ adoption by the Pharaoh’s daughter may have been seen as a political move, rather than a biological relationship. While Moses was raised in the royal household and would have been treated as a member of the royal family, it is not clear whether he was actually considered the Pharaoh’s grandson in a biological sense.

Here is a teaching outline that uses the ideas of the scholars we discussed earlier to explore the question of whether Moses was considered the Pharaoh’s grandson:

I. Introduction A. Explain that the story of Moses’ upbringing in the Bible is an important part of his story. B. Pose the question of whether Moses was considered the Pharaoh’s grandson. C. Explain that different scholars and religious traditions have proposed different views on this question, and that we will be exploring some of these views in this lesson.

II. The Jewish Tradition A. Introduce the Midrash as a collection of Jewish texts that provide commentary on the Hebrew Bible. B. Explain that some Midrashic interpretations suggest that Moses was considered the Pharaoh’s grandson. C. Provide examples of Midrashic interpretations that support this view. D. Discuss the significance of this interpretation for Jewish tradition.

III. The Christian Tradition A. Introduce Origen and Augustine as early Christian theologians who wrote extensively on the interpretation of the Bible. B. Explain that both Origen and Augustine suggest that Moses may have been considered the Pharaoh’s grandson. C. Provide examples of their writings that support this view. D. Discuss the significance of this interpretation for Christian tradition.

IV. The Modern Interpretation A. Introduce Jan Assmann as a modern Egyptologist who has written extensively on the religion and culture of ancient Egypt. B. Explain that Assmann suggests that Moses may not have been considered the Pharaoh’s grandson in a biological sense. C. Provide examples of Assmann’s writings that support this view. D. Discuss the significance of this interpretation for our understanding of the story of Moses’ upbringing.

V. Conclusion A. Summarize the different views on whether Moses was considered the Pharaoh’s grandson. B. Discuss the significance of this question for our understanding of the story of Moses’ upbringing. C. Encourage students to consider the ways in which different interpretive traditions can provide new insights into familiar stories.

Here is a philosophical paper exploring the question of why Moses was afraid to confront Pharaoh about letting the Israelites go free:

The story of Moses and his confrontation with Pharaoh is a central narrative in the Hebrew Bible. According to the story, Moses was chosen by God to lead the Israelites out of slavery in Egypt and into the Promised Land. However, when Moses first approached Pharaoh and demanded that he let the Israelites go free, he was met with resistance and hostility. The question of why Moses was afraid to confront Pharaoh about letting the Israelites go free is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter.

One possible interpretation is that Moses was simply afraid for his own safety. Pharaoh was a powerful ruler with the ability to inflict punishment on those who disobeyed him, and Moses may have been afraid of the consequences of confronting him directly. This interpretation suggests that Moses was primarily concerned with his own well-being, and that he was willing to delay the liberation of the Israelites in order to avoid putting himself in danger.

Another possible interpretation is that Moses was hesitant to confront Pharaoh because he was not yet fully convinced of his own mission. According to this view, Moses may have doubted his own ability to lead the Israelites out of slavery, or he may have been uncertain about whether he had truly been chosen by God for this task. In this interpretation, Moses’ reluctance to confront Pharaoh is seen as a reflection of his own inner struggles and uncertainties.

A third possible interpretation is that Moses was hesitant to confront Pharaoh because he was concerned about the well-being of the Israelites. According to this view, Moses may have been afraid that if he confronted Pharaoh directly, the Israelites would suffer even more severe consequences. He may have been concerned that Pharaoh would retaliate against the Israelites if they tried to leave, or that their situation would become even more unbearable if Pharaoh’s wrath was directed at them.

Ultimately, the question of why Moses was afraid to confront Pharaoh about letting the Israelites go free is a matter of interpretation, and different scholars and religious traditions may have different views on the matter. However, it is clear that the story of Moses’ confrontation with Pharaoh raises important questions about the nature of courage and the challenges of leadership. It is also a reminder of the power of fear and uncertainty to shape our actions and decisions, even in the face of great challenges and adversity.

A. Explain that the story of Moses’ upbringing in the Bible is an important part of his story

The story of Moses’ upbringing is an important part of his story in the Hebrew Bible, as it sets the stage for his eventual role as a leader of the Israelites. According to the biblical account in Exodus 2, Moses was born at a time when the Israelites were enslaved in Egypt. To save him from Pharaoh’s decree that all Hebrew male infants be killed, Moses’ mother placed him in a basket and set him afloat on the Nile River. The basket was found by the daughter of Pharaoh, who took Moses in and raised him as her own son.

The story of Moses’ upbringing serves several important functions in the biblical narrative. First, it establishes Moses’ Hebrew identity and his connection to the Israelites, despite his upbringing in the Egyptian royal household. Second, it foreshadows Moses’ eventual role as a leader and liberator of the Israelites, by showing that he was protected and preserved by God from an early age. Finally, it sets the stage for the conflict between Moses and Pharaoh, which forms the central narrative of the Book of Exodus.

Overall, the story of Moses’ upbringing is a crucial part of his story in the Hebrew Bible, as it establishes his identity, his connection to the Israelites, and his eventual role as a leader and liberator.

The question of whether Moses was considered the Pharaoh’s grandson.

One question that has been raised about the story of Moses’ upbringing is whether he was considered the Pharaoh’s grandson. While the biblical account in Exodus 2 does not explicitly state that Moses was the Pharaoh’s grandson, some scholars and religious traditions have suggested that this may have been the case. The Midrash, a collection of Jewish texts that provide commentary on the Hebrew Bible, includes several interpretations that suggest that Moses was considered the Pharaoh’s grandson. Similarly, early Christian theologians such as Origen and Augustine wrote extensively on the interpretation of the Bible, and both suggested that Moses may have been considered the Pharaoh’s grandson. However, other scholars, such as the modern Egyptologist Jan Assmann, have suggested that Moses’ adoption by the Pharaoh’s daughter may have been seen primarily as a political move, rather than as a biological relationship. The question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions may have different views on the matter.

Explain that different scholars and religious traditions have proposed different views on this question, and that we will be exploring some of these views in this lesson.

It is important to note that the question of whether Moses was considered the Pharaoh’s grandson is a matter of interpretation, and different scholars and religious traditions have proposed different views on the matter. Some interpretations suggest that Moses was considered the Pharaoh’s grandson, while others suggest that he was not. These differing interpretations can be influenced by a variety of factors, including cultural context, historical circumstances, and religious beliefs.

In this lesson, we will be exploring some of the different views that have been proposed on the question of whether Moses was considered the Pharaoh’s grandson. We will examine interpretations from the Jewish tradition, early Christian theologians, and modern scholarship, in order to gain a more comprehensive understanding of the various perspectives on this topic. By considering these different views, we can gain a deeper appreciation for the complexity and richness of the biblical narrative, as well as the diversity of interpretive traditions that have arisen around it.

II. THE JEWISH TRADITION

A. Introduce the Midrash as a collection of Jewish texts that provide commentary on the Hebrew Bible

A. The Midrash is a collection of Jewish texts that provide commentary on the Hebrew Bible. It includes various interpretations of biblical narratives, including the story of Moses’ upbringing. These interpretations are often imaginative and creative, and they serve to expand and enrich our understanding of the biblical text. The Midrash has been a central part of Jewish tradition for centuries, and it continues to be studied and revered by scholars and laypeople alike. By examining some Midrashic interpretations of the story of Moses’ upbringing, we can gain insights into the ways in which Jewish tradition has understood and interpreted this important biblical narrative.

The Midrash is a collection of Jewish texts that provides commentary on the Hebrew Bible. The word “Midrash” comes from the Hebrew root “darash,” which means “to seek out” or “to inquire.” In Jewish tradition, the Midrash is regarded as a central source of religious and ethical teachings, and it has played a significant role in shaping Jewish thought and practice throughout the centuries.

The Midrash consists of a wide variety of texts, including both narrative and expository works. Some Midrashic texts are focused on specific books or sections of the Hebrew Bible, while others provide more general commentary on Jewish law, history, and theology. Midrashic texts are often characterized by their imaginative and creative interpretations of biblical narratives, which serve to expand and enrich our understanding of the biblical text.

Midrashic interpretations can take many different forms, including allegory, parable, and homily. These interpretations are often based on close readings of the biblical text, as well as on cultural, historical, and linguistic context. Midrashic texts may also draw on other sources of Jewish tradition, such as Talmudic commentaries, mystical teachings, and ethical literature.

In Jewish tradition, the study of Midrash is considered to be a sacred task, and many Jewish scholars and laypeople devote their lives to its study and interpretation. The Midrash is regarded as a vital source of insight and inspiration for Jewish thought and practice, and it continues to be a rich and vibrant tradition that is passed down from generation to generation.

The Midrash contains many references to Moses, particularly in relation to his upbringing and his role as a leader of the Israelites. Here are a few examples of Midrashic texts that discuss Moses:

1. Midrash Tanchuma, Exodus 2:10: “The daughter of Pharaoh saw him and she knew that he was one of the children of Israel. She said, ‘This is one of the children of Israel,’ and she called him Moses, for she drew him out of the water.'”

This Midrashic interpretation of Exodus 2:10 expands on the biblical account of Moses’ adoption by the daughter of Pharaoh. It emphasizes the idea that Moses was recognized by Pharaoh’s daughter as a member of the Israelite community, despite his upbringing in the Egyptian royal household.

2. Midrash Rabbah, Exodus 1:17: “Pharaoh said, ‘Let the Hebrew women go, that they may give birth in the field.’…The midwives replied, ‘The Hebrew women are not like the Egyptian women. They are skilled in childbirth and give birth before we can even arrive.’ Whose houses were they going to? They were going to the houses of Moses and Aaron, who were helping the women give birth.”

This Midrashic interpretation of Exodus 1:17 expands on the story of the midwives who refused to kill the Hebrew male infants. It suggests that Moses and Aaron were involved in helping the Hebrew women give birth, and that they played a role in saving the lives of many Israelite infants.

3. Midrash Tanchuma, Exodus 5:2: “And Pharaoh said, ‘Who is the Lord, that I should heed Him and let Israel go? I do not know the Lord, nor will I let Israel go.’ This is like a king who had a servant, and the servant said to him, ‘Let me go and serve my own master.’ The king replied, ‘Who is your master?’ The servant said, ‘I do not know.’ The king said, ‘If you do not know your master, then you shall remain with me.’ Similarly, Pharaoh said to Moses, ‘Who is the Lord, that I should heed Him and let Israel go?'”

This Midrashic interpretation of Exodus 5:2 emphasizes the idea that Pharaoh was ignorant of the God of the Israelites, and that this ignorance was a key factor in his refusal to release them from slavery. It also underscores the idea that Moses played a crucial role in helping to educate Pharaoh about the nature of the Israelite God.

B. Explain that some Midrashic interpretations suggest that Moses was considered the Pharaoh’s grandson

B. Some Midrashic interpretations suggest that Moses was considered the Pharaoh’s grandson. These interpretations are based on the idea that Pharaoh’s daughter, who found Moses in the Nile River, raised him as her own son and therefore treated him as a member of the Egyptian royal family. The Midrashic texts that support this view often emphasize the tension and conflict that arose between Moses’ Egyptian identity and his Hebrew identity.

One example of a Midrashic interpretation that suggests that Moses was considered the Pharaoh’s grandson is found in Midrash Rabbah, Exodus 1:8. This text states:

“Rabbi Simeon bar Yohai said: When Pharaoh’s daughter went down to bathe in the river, she saw the child floating in the basket, and she knew that he was one of the Hebrews. She said, ‘I will take him and raise him as my own son.’ She brought him up and he became like a son to her. Therefore, when Moses later confronted Pharaoh, he addressed him as ‘my father.'”

This interpretation suggests that Moses was considered a member of the Egyptian royal family, and that he referred to Pharaoh as “my father” because he was raised as Pharaoh’s grandson. This view emphasizes the complexity of Moses’ identity, and the tension that arose between his loyalty to the Israelites and his relationship with the Egyptian ruling class.

Overall, the Midrashic interpretations that suggest that Moses was considered the Pharaoh’s grandson are based on the idea that his adoption by Pharaoh’s daughter was more than just a political move, but was also a personal and emotional bond between them. These interpretations add depth and complexity to the story of Moses’ upbringing, and offer insights into the ways in which Jewish tradition has understood and interpreted this important biblical narrative.

C. There are several examples of Midrashic interpretations that support the view that Moses was considered the Pharaoh’s grandson. Here are a few examples:

1. Midrash Rabbah, Exodus 1:22: “Pharaoh charged all his people, saying, ‘Every boy that is born you shall throw into the Nile, but let every girl live.’ …Pharaoh did not command that the Hebrew girls be killed, because he saw that Moses was being raised by his daughter.”

This Midrashic interpretation suggests that Pharaoh spared the lives of the Hebrew girls because of his affection for Moses, who was being raised by his daughter. This view implies that Moses was considered a member of the Egyptian royal family, and that his presence in the household influenced Pharaoh’s policies towards the Israelites.

2. Midrash Tanchuma, Exodus 1:22: “And Pharaoh charged all his people, saying, ‘Every boy that is born you shall cast into the Nile.’…The Midrash explains: Pharaoh did not command that the Hebrew girls be killed, for he saw that Moses was being raised by his daughter. Rather, he said, ‘Let the girls live, for perhaps one of them will marry my grandson.'”

This Midrashic interpretation takes the view even further, suggesting that Pharaoh allowed the Hebrew girls to live in the hope that one of them would marry Moses, who was considered his grandson. This interpretation underscores the idea that Moses was an important and valued member of the Egyptian royal household, and that his relationship with Pharaoh was a significant factor in the story of the Israelites’ enslavement in Egypt.

3. Midrash Tanchuma, Shemot 4:4: “And Moses answered and said, ‘But they will not believe me, nor hearken unto my voice; for they will say, The Lord hath not appeared unto thee.’ And he cast his staff to the ground, and it became a serpent. This is why Moses said, ‘They will say, The Lord hath not appeared unto me, because I was raised in the palace of Pharaoh, and I know how to perform magic.'”

This Midrashic interpretation suggests that Moses’ upbringing in the palace of Pharaoh gave him knowledge of magic and trickery, which made it difficult for him to convince the Israelites that he was a true prophet of God. This interpretation again emphasizes the idea that Moses’ Egyptian identity was a significant factor in his story, and that his relationship with Pharaoh was a complex and influential one.

Overall, these Midrashic interpretations offer a unique and creative perspective on the story of Moses’ upbringing, emphasizing the idea that he was considered a member of the Egyptian royal family and that this relationship played a significant role in the story of the Israelites’ enslavement and liberation.