Who became leader of the hebrews after moses died?

Moses was then told that because Phinehas had averted the wrath of God from the Israelites, Phinehas and his descendents were given the pledge of an everlasting priesthood. 58 After Moses had taken a census of the people, he sent an army to avenge the perceived evil brought on the Israelites by the Midianites. Numbers 31 says Moses instructed the Israelite soldiers to kill every Midianite woman, boy, and non-virgin girl, although virgin girls were shared amongst the soldiers.

59 The Israelites killed Balaam, and the five kings of Midian: Evi, Rekem, Zur, Hur, and Reba. Moses appointed Joshua, son of Nun, to succeed him as the leader of the Israelites. 61 Moses then died at the age of 120.

Moses was warned that he would not be permitted to lead the Israelites across the Jordan river, because of his trespass at the waters of Meribah (Deut. 32:51) but would die on its eastern shores (Num. 63 He therefore assembled the tribes, and delivered to them a parting address, which is taken to form the Book of Deuteronomy.

When Moses finished, he sang a song and pronounced a blessing on the people. He then went up Mount Nebo to the top of Pisgah, looked over the promised land of Israel spread out before him, and died, at the age of one hundred and twenty, according to Talmudic legend on 7 Adar, his 120th birthday exactly. 64 God Himself buried him in an unknown grave in a valley in the land of Moab, over against Bethpeor (Deut.

Moses was thus the human instrument in the creation of the nation of Israel by communicating to it the Torah. 63 More humble than any other man (Num. 12:3), he enjoyed unique privileges, for "there hath not arisen a prophet since in Israel like unto Moses, whom YHWH knew face to face" (Deut.

63 See also Jude 1:9 and Zechariah 3. The Book of Kings relates how a "law of Moses" was discovered in the Temple during the reign of King Josiah (r. This book is mostly identified as an early version of the Book of Deuteronomy, perhaps chapters 5-26 and chapter 28 of the extant text.

This text contains a number of laws, dated to the 8th century BC kingdom of Judah, a time when a minority Yahwist faction was actively attacking mainstream polytheism, succeeding in establishing official monolatry of the God of Israel under Josiah by the late 7th century BC. The law attributed to Moses, specifically the laws set out in Deuteronomy, as a consequence came to be considered supreme over all other sources of authority (the king and his officials), and the Levite priests were the guardians and interpreters of the law. The Book of Deuteronomy (Deuteronomy 31:9 and Deuteronomy 31:24–26) describes how Moses writes "torah" (instruction) on a scroll and lays it beside the Ark of the Covenant.

Based on this tradition, "Mosaic law" came to refer to the entire legal content of the Pentateuch, not just the Ten Commandments explicitly connected to Moses in the biblical narrative. The content of this law was excerpted and codified in Rabbinical Judaism as the 613 Mitzvot. By Late Antiquity, the tradition of Moses being the source of the law in the Pentateuch also gave rise to the tradition of Mosaic authorship, the interpretation of the entire Torah as the work of Moses.

Non-biblical writings about Jews, with references to the role of Moses, first appear at the beginning of the Hellenistic period, the zenith of Greek influence in the ancient world, from 323 BCE to about 146 BCE. Shmuel notes that "a characteristic of this literature is the high honour in which it holds the peoples of the East in general and some specific groups among these peoples."68:1102 In addition to the Judeo-Roman or Judeo-Hellenic historians Artapanus, Eupolemus, Josephus, and Philo, a few non-Jewish historians including Hecataeus of Abdera (quoted by Diodorus Siculus), Alexander Polyhistor, Manetho, Apion, Chaeremon of Alexandria, Tacitus and Porphyry also make reference to him. The extent to which any of these accounts rely on earlier sources is unknown.

68:1103 Moses also appears in other religious texts such as the Mishnah (c. 200 AD), Midrash (AD 200–1200),69 and the Qur'an (c. The figure of Osarseph in Hellenistic historiography is a renegade Egyptian priest who leads an army of lepers against the pharaoh and is finally expelled from Egypt, changing his name to Moses.

The earliest existing reference to Moses in Greek literature occurs in the Egyptian history of Hecataeus of Abdera (4th century BC). The Jewish historian Artapanus of Alexandria (2nd century BCE), portrayed Moses as a cultural hero, alien to the Pharaonic court. Artapanus goes on to relate how Moses returns to Egypt with Aaron, and is imprisoned, but miraculously escapes through the name of YHWH in order to lead the Exodus.

This account further testifies that all Egyptian temples of Isis thereafter contained a rod, in remembrance of that used for Moses' miracles. Some historians, however, point out the "apologetic nature of much of Artapanus' work,"73:40 with his addition extra-biblical details, as with references to Jethro: The non-Jewish Jethro expresses admiration for Moses' gallantry in helping his daughters, and chooses to adopt Moses as his son. Strabo, a Greek historian, geographer and philosopher, in his Geography (c.

AD 24), wrote in detail about Moses, whom he considered to be an Egyptian who deplored the situation in his homeland, and thereby attracted many followers who respected the deity. In Strabo’s writings of the history of Judaism as he understood it, he describes various stages in its development: from the first stage, including Moses and his direct heirs; to the final stage where "the Temple of Jerusalem continued to be surrounded by an aura of sanctity." Egyptologist Jan Assmann concludes that Strabo was the historian "who came closest to a construction of Moses' religion as monotheism and as a pronounced counter-religion."

It recognized "only one divine being whom no image can represent. The Roman historian Tacitus (ca. 56—120 AD) refers to Moses by noting that the Jewish religion was monotheistic and without a clear image. His primary work, wherein he describes Jewish philosophy, is his Histories (ca. 100), where, according to Murphy, as a result of the Jewish worship of one God, "pagan mythology fell into contempt."76 Tacitus states that, despite various opinions current in his day regarding the Jews' ethnicity, most of his sources are in agreement that there was an Exodus from Egypt.

By his account, the Pharaoh Bocchoris, suffering from a plague, banished the Jews in response to an oracle of the god Zeus-Amun. In this version, Moses and the Jews wander through the desert for only six days, capturing the Holy Land on the seventh. The Septuagint, the Greek version of the Hebrew Bible, influenced Longinus, who may have been the author of the great book of literary criticism, On the Sublime, although the true author is still unknown for certain.

However, most scholars agree that the author lived in the time of Augustus or Tiberius, the first and second Roman Emperors. The writer quotes Genesis in a "style which presents the nature of the deity in a manner suitable to his pure and great being," however he does not mention Moses by name, but instead calls him "the Lawgiver of the Jews." Besides its mention of Cicero, Moses is the only non-Greek writer quoted in the work, and he is described "with far more admiration than even Greek writers who treated Moses with respect, such as Hecataeus and Strabo.

In Josephus' (37 – c. 100 AD) Antiquities of the Jews, Moses is mentioned throughout. For example Book VIII Ch.

When King Solomon had finished these works, these large and beautiful buildings, and had laid up his donations in the temple, and all this in the interval of seven years, and had given a demonstration of his riches and alacrity therein; ... he also wrote to the rulers and elders of the Hebrews, and ordered all the people to gather themselves together to Jerusalem, both to see the temple which he had built, and to remove the ark of God into it; and when this invitation of the whole body of the people to come to Jerusalem was everywhere carried abroad, ... The Feast of Tabernacles happened to fall at the same time, which was kept by the Hebrews as a most holy and most eminent feast. According to Feldman, Josephus also attaches particular significance to Moses' possession of the "cardinal virtues of wisdom, courage, temperance, and justice." He also includes piety as an added fifth virtue.

In addition, he "stresses Moses' willingness to undergo toil and his careful avoidance of bribery. Numenius, a Greek philosopher who was a native of Apamea, in Syria, wrote during the latter half of the 2nd century AD. Historian Kennieth Guthrie writes that "Numenius is perhaps the only recognized Greek philosopher who explicitly studied Moses, the prophets, and the life of Jesus .

Numenius was a man of the world; he was not limited to Greek and Egyptian mysteries, but talked familiarly of the myths of Brahmins and Magi. It is however his knowledge and use of the Hebrew scriptures which distinguished him from other Greek philosophers. He refers to Moses simply as "the prophet", exactly as for him Homer is the poet.

Plato is described as a Greek Moses. The Christian saint and religious philosopher Justin Martyr (103–165 AD) drew the same conclusion as Numenius, according to other experts. I will begin, then, with our first prophet and lawgiver, Moses .

That you may know that, of all your teachers, whether sages, poets, historians, philosophers, or lawgivers, by far the oldest, as the Greek histories show us, was Moses, who was our first religious teacher. According to the Documentary hypothesis, which holds that the Torah was compiled over the course of several centuries, the tradition of Moses as a lawgiver and culture hero of the Israelites can be traced to the Deuteronomist source, corresponding to the 7th-century Kingdom of Judah. Moses is a central figure in the Deuteronomist account of the origins of the Israelites, cast in a literary style of elegant flashbacks told by Moses.

The mainstream view is that the Deuteronomist relies on earlier material that may date to the United Monarchy, so that the biblical narrative would be based on traditions that can be traced roughly to the 10th century, or about four centuries after the supposed lifetime of Moses. By contrast, Biblical minimalists such as Philip Davies and Niels Peter Lemche regard the Exodus as a fiction composed in the Persian period or even later, without even the memory of a historical Moses. The question of the historicity of the Exodus (specifically, the Pharaoh of the Exodus, identification of which would connect the biblical narrative to Egyptological chronology) has long been debated, without conclusive result.

Many biblical scholars are prepared to admit that there may be a historical core beneath the Exodus and Sinai traditions, even if the biblical narrative dramatizes by portraying as a single event what was more likely a gradual process of migration and conquest.

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