Moses (English Wikipedia)

"Moses, Relief Portrait". Architect of the Capitol. Retrieved May 5, 2022.
"Relief Portraits of Lawgivers: Moses". Architect of the Capitol. 2009-02-13. Archived from the original on 2010-03-02. Retrieved 2010-03-02.

archive.org

ʻAbdu'l-Bahá (1908). Some Answered Questions. Translated by Barney, Laura Clifford. London: Kegan Paul, Trench, Trubner & Co. Ltd. pp. 17–18.
Clinton, Catherine (2004). Harriet Tubman: The Road to Freedom. New York: Little, Brown and Company. ISBN 0-316-14492-4.
Hodes, Martha (2015). Mourning Lincoln. Yale University Press. pp. 164, 237. ISBN 978-0-300-21356-0.
Bernstein, Richard J. (1998). Freud and the Legacy of Moses. New York: Cambridge University Press. ISBN 978-0-521-63096-2.

arizona.edu

bibleinterp.arizona.edu

Britt, Brian (2004). "The Moses Myth, Beyond Biblical History". The Bible and Interpretation. University of Arizona.

armenianchurch.org

Տոնական օրեր. Armenian Church (in Armenian). Retrieved 31 August 2017.

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"Order of the Aten Temple". Atenism. Archived from the original on 2006-09-01.

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"Пророк Моисе́й Боговидец". azbyka.ru (in Russian). Retrieved 2021-09-03.

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"God and His Creation". Baháʼí International Community.
Bahá'u'lláh (1988). Epistle to the Son of the Wolf. Wilmette, Illinois: Baháʼí Publishing Trust. p. 104. ISBN 978-0-87743-048-3.
Universal House of Justice: Department of the Secretariat (15 October 1992). "Issues raised within letter". Letter to [An Individual]. Retrieved 10 June 2019.

biblegateway.com

"Bible Gateway passage: Acts 7 – New International Version". Bible Gateway. Retrieved 2017-01-08.
"John 6:35 (KJV)". www.biblegateway.com. Retrieved 4 January 2020. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
Matthew 23:2

books.google.com

Dever, William G. (2001). "Getting at the "History behind the History"". What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel. Grand Rapids, Michigan and Cambridge, U.K.: Wm. B. Eerdmans. pp. 97–102. ISBN 978-0-8028-2126-3. OCLC 46394298.
Dever, William G. (2001). What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel. Wm. B. Eerdmans Publishing. p. 99. ISBN 978-0-8028-2126-3. A Moses-like figure may have existed somewhere in southern Transjordan in the mid-late 13th century s.c., where many scholars think the biblical traditions concerning the god Yahweh arose.
Miller II, Robert D. (25 November 2013). Illuminating Moses: A History of Reception from Exodus to the Renaissance. BRILL. pp. 21, 24. ISBN 978-90-04-25854-9. Van Seters concluded, 'The quest for the historical Moses is a futile exercise. He now belongs only to legend.' ... "None of this means that there is not a historical Moses and that the tales do not include historical information. But in the Pentateuch, history has become memorial. Memorial revises history, reifies memory, and makes myth out of history.
Davies 2020, p. 181. Davies, Graham I. (2020), Exodus 1-18: A Critical and Exegetical Commentary: Volume 1: Chapters 1-10, International Critical Commentary, Bloomsbury Publishing, ISBN 978-0-567-68869-9
Hays, Christopher B. (2014). Hidden Riches: A Sourcebook for the Comparative Study of the Hebrew Bible and Ancient Near East. Presbyterian Publishing Corp. p. 116. ISBN 978-0-664-23701-1.
Ulmer, Rivka. 2009. Egyptian Cultural Icons in Midrash. de Gruyter. p. 269.
Naomi E. Pasachoff, Robert J. Littman (2005), A Concise History of the Jewish People, Rowman & Littlefield, p. 5.
Maciá, Lorena Miralles. 2014. "Judaizing a Gentile Biblical Character through Fictive Biographical Reports: The Case of Bityah, Pharaoh's Daughter, Moses' Mother, according to Rabbinic Interpretations". pp. 145–175 in C. Cordoni and G. Langer (eds.), Narratology, Hermeneutics, and Midrash: Jewish, Christian, and Muslim Narratives from Late Antiquity through to Modern Times. Vandenhoeck & Ruprecht.
Dozeman 2009, pp. 81–82. Dozeman, Thomas B (2009), Commentary on Exodus, William B Eerdmans, ISBN 978-0-8028-2617-6
Greifenhagen, Franz V. 2003. Egypt on the Pentateuch's Ideological Map: Constructing Biblical Israel's Identity. Bloomsbury. pp. 60ff [62] n.65. [63].
Salkin, Jeffrey K. (2008). Righteous Gentiles in the Hebrew Bible: Ancient Role Models for Sacred Relationships. Jewish Lights. pp. 47ff [54].
Harris, Maurice D. 2012. Moses: A Stranger Among Us. Wipf and Stock. pp. 22–24.
Scolnic, Benjamin Edidin. 2005. If the Egyptians Drowned in the Red Sea where are Pharaoh's Chariots?: Exploring the Historical Dimension of the Bible. University Press of America. p. 82.
Hamilton 2011, p. xxv. Hamilton, Victor (2011), Exodus: An Exegetical Commentary, Baker Books, ISBN 978-1-4412-4009-5.
Robinson, George (2008). Essential Torah: A Complete Guide to the Five Books of Moses. Knopf Doubleday Publishing Group. p. 97. ISBN 978-0-307-48437-6.
Schmid, Konrad; Schröter, Jens (2021). The Making of the Bible: From the First Fragments to Sacred Scripture. Harvard University Press. p. 44. ISBN 978-0-674-24838-0. Moses was in all likelihood a historical figure
Garfinkel, Stephen (2001). "Moses: Man of Israel, Man of God". In Lieber, David L.; Dorff, Elliot N.; Harlow, Jules; Dorff, R.P.P.E.N.; Fishbane, Michael A.; Jewish Publication Society; United Synagogue of Conservative Judaism; Rabbinical Assembly; Grossman, Susan; Kushner, Harold S.; Potok, Chaim (eds.). עץ חיים: Torah and Commentary. The JPS Bible Commentary Series (in Hebrew). Jewish Publication Society. p. 1414. ISBN 978-0-8276-0712-5. Retrieved 13 January 2022. So the question to ask in understanding the Torah on its own terms is not when, or even if, Moses lived, but what his life conveys in Israel's saga. [...] Typical of the folkloristic, national hero, Moses successfully withstands [...]
Assmann, Jan (1998-10-15). Moses the Egyptian. Harvard University Press. pp. 2, 11. ISBN 978-0-674-58739-7. We cannot be sure Moses ever lived because there are not traces of his existence outside the tradition [p. 2] ... I shall not even ask the question—let alone, answer it—whether Moses was an Egyptian, or a Hebrew, or a Midianite. This question concerns the historical Moses and thus pertains to history. I am concerned with Moses as a figure of memory. As a figure of memory, Moses the Egyptian is radically different from Moses the Hebrew or the Biblical Moses.
Moore, Megan Bishop; Kelle, Brad E. (2011-05-17). Biblical History and Israel's Past: The Changing Study of the Bible and History. Wm. B. Eerdmans Publishing. pp. 92–93. ISBN 978-0-8028-6260-0. ... no extrabiblical source point clearly to Moses, ...
Meyers 2005, pp. 5–6. Meyers, Carol (2005). Exodus. Cambridge University Press. ISBN 978-0-521-00291-2.
Leeming, David (2005-11-17). The Oxford Companion to World Mythology. Oxford University Press USA. ISBN 978-0-19-515669-0.
Coogan, Michael David; Coogan, Michael D. (2001). The Oxford History of the Biblical World. Oxford University Press. ISBN 978-0-19-513937-2. Many of these forms are not, and should not be considered, historically based; Moses' birth narrative, for example, is built on folkloric motifs found throughout the ancient world.
Finlay, Timothy D. (2005). The Birth Report Genre in the Hebrew Bible. Forschungen zum Alten Testament. Vol. 12. Mohr Siebeck. p. 236. ISBN 978-3-16-148745-3.
Pitard, Wayne T. (2001). "Before Israel: Syria-Palestine in the Bronze Age". In Coogan, Michael D. (ed.). The Oxford History of the Biblical World. Oxford University Press. p. 27. ISBN 9780195139372.
Carr, David M.; Conway, Colleen M. (2010). An Introduction to the Bible: Sacred Texts and Imperial Contexts. New York: Wiley. p. 193. ISBN 9781405167383.
Ska 2009, p. 44. Ska, Jean Louis (2009), The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions, Mohr Siebeck, pp. 30–31, 260, ISBN 978-3-16-149905-0
Smith, Mark S. (2002). The Early History of God: Yahweh and the Other Deities in Ancient Israel. Wm. B. Eerdmans. p. 34. ISBN 978-0-8028-3972-5.
van der Toorn, Karel; Becking, Bob; van der Horst, Pieter Willem, eds. (1999). Dictionary of Deities and Demons in the Bible (2nd ed.). Wm. B. Eerdmans. p. 912. ISBN 978-0-8028-2491-2.
Grabbe, Lester L. (23 February 2017). Ancient Israel: What Do We Know and How Do We Know It?: Revised Edition. Bloomsbury Publishing. p. 36. ISBN 978-0-567-67044-1. The impression one has now is that the debate has settled down. Although they do not seem to admit it, the minimalists have triumphed in many ways. That is, most scholars reject the historicity of the 'patriarchal period', see the settlement as mostly made up of indigenous inhabitants of Canaan and are cautious about the early monarchy. The exodus is rejected or assumed to be based on an event much different from the biblical account. On the other hand, there is not the widespread rejection of the biblical text as a historical source that one finds among the main minimalists. There are few, if any, maximalists (defined as those who accept the biblical text unless it can be absolutely disproved) in mainstream scholarship, only on the more fundamentalist fringes.
Killebrew, Ann E. (2020). "Early Israel's Origins, Settlement, and Ethnogenesis". In Kelle, Brad E.; Strawn, Brent A. (eds.). The Oxford Handbook of the Historical Books of the Hebrew Bible. Oxford University Press. p. 86. ISBN 978-0-19-007411-1.
Faust, Avraham (2023). "The Birth of Israel". In Hoyland, Robert G.; Williamson, H. G. M. (eds.). The Oxford History of the Holy Land. Oxford University Press. p. 28. ISBN 978-0-19-288687-3.
Coats, George W. (1988). Moses: Heroic Man, Man of God. A&C Black. pp. 10ff (p. 11 Albright, pp. 29–30, Noth). ISBN 9780567594204.
Otto, Eckart (2006). Mose: Geschichte und Legende [Moses: history and legend] (in German). C. H. Beck. pp. 25–27. ISBN 978-3-406-53600-7.
Dodson, Aidan (2010). Poisoned Legacy: The Fall of the 19th Egyptian Dynasty. American University in Cairo Press. p. 72. ISBN 978-1-61797-071-9.
Leithart, Peter J. (2006). 1 & 2 Kings. Brazos Press. pp. 178ff [181–82]. ISBN 9781587431258.
Assmann, Jan (2009). Moses the Egyptian: The Memory of Egypt in Western Monotheism. Harvard University Press. pp. 31–34. ISBN 978-0-674-02030-6.
Safrai, Shemuel; Stern, M.; Flusser, David; Unnik, Willem Cornelis (November 19, 1974). The Jewish People in the First Century: Historical Geography, Political History, Social, Cultural and Religious Life and Institutions. Uitgeverij Van Gorcum. ISBN 9789023214366 – via Google Books.
Assmann 1997, p. 38. Assmann, Jan (1997), Moses the Egyptian: The Memory of Egypt in Western Monotheism, Harvard University Press, ISBN 978-0-674-58738-0.
Henry J. M. Day, Lucan and the Sublime: Power, Representation and Aesthetic Experience, Cambridge University Press, 2013 p. 12.
Louis H. Felkdman, Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian, Princeton University Press 1996 p. 239.
Van Seters 2004, p. 194. Van Seters, John (2004), "Moses", in Barton, John (ed.), The Biblical World, Taylor & Francis, ISBN 978-0-415-35091-4
Ska 2009, p. 260. Ska, Jean Louis (2009), The Exegesis of the Pentateuch: Exegetical Studies and Basic Questions, Mohr Siebeck, pp. 30–31, 260, ISBN 978-3-16-149905-0
Tomson, Peter J. (11 February 2019). Studies on Jews and Christians in the First and Second Centuries. Mohr Siebeck. p. 517. ISBN 978-3-16-154619-8.
Keeler 2005, pp. 55–66. Keeler, Annabel (2005), "Moses from a Muslim Perspective", in Solomon, Norman; Harries, Richard; Winter, Tim (eds.), Abraham's Children: Jews, Christians, and Muslims in Conversation, T&T Clark, pp. 55–66, ISBN 978-0-567-08171-1.
Keeler 2005, pp. 55–56, describes Moses from the Muslim perspective:
Among prophets, Moses has been described as the one "whose career as a messenger of God, lawgiver and leader of his community most closely parallels and foreshadows that of Muhammad", and as "the figure that in the Koran was presented to Muhammad above all others as the supreme model of saviour and ruler of a community, the man chosen to present both knowledge of the one God, and a divinely revealed system of law". We find him clearly in this role of Muhammad's forebear in a well-known tradition of the miraculous ascension of the Prophet, where Moses advises Muhammad from his own experience as messenger and lawgiver.
Keeler, Annabel (2005), "Moses from a Muslim Perspective", in Solomon, Norman; Harries, Richard; Winter, Tim (eds.), Abraham's Children: Jews, Christians, and Muslims in Conversation, T&T Clark, pp. 55–66, ISBN 978-0-567-08171-1.
Keeler 2005, p. 55. Keeler, Annabel (2005), "Moses from a Muslim Perspective", in Solomon, Norman; Harries, Richard; Winter, Tim (eds.), Abraham's Children: Jews, Christians, and Muslims in Conversation, T&T Clark, pp. 55–66, ISBN 978-0-567-08171-1.
Smith, Huston (1991), The World's Religions, Harper Collins, p. 245, ISBN 978-0-06-250811-9.
Samuel Curtiss (2005). Primitive Semitic Religion Today. Kessinger. pp. 163–4. ISBN 1-4179-7346-3.
Jones, Joyce Stokes; Galvin, Michele Jones (1999–2012). Beyond the Underground: Aunt Harriet, Moses of Her People. Sankofa Media. ISBN 9780989575508.
Mellinkoff, Ruth (1970). The Horned Moses in Medieval Art and Thought. California Studies in the History of Art. Vol. 14. University of California Press. pp. 136–7. ISBN 0520017056.
Assmann 1997. Assmann, Jan (1997), Moses the Egyptian: The Memory of Egypt in Western Monotheism, Harvard University Press, ISBN 978-0-674-58738-0.
Britt, Brian (2004). Rewriting Moses: The Narrative Eclipse of the Text. Bloomsbury Publishing. p. 28. ISBN 978-0-567-38116-3 – via Google Books.
Ross, Steven J. (1 August 2011). Hollywood Left and Right: How Movie Stars Shaped American Politics. Oxford University Press. p. 277. ISBN 978-0-19-972048-4.

britannica.com

Beegle, Dewey M. (2024) [1999]. "Moses". Encyclopædia Britannica.
Beegle, Dewey (5 July 2023). "Moses". Encyclopædia Britannica.

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Shurpin, Yehuda. Is Moses a Jewish or Egyptian Name?. Chabad.org.
Danzinger, Y. Eliezer (2008-01-20). "What Was Moshe's Real Name?". Chabad.org. Retrieved 5 May 2022.

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"In the Supreme Court itself, Moses and his law on display". Religion News Service. Christian Index. Archived from the original on 2009-12-07.

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"Mojżesz". DEON.pl (in Polish). Retrieved 2021-09-03.

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Kugler, Gili (December 2018). Shepherd, David; Tiemeyer, Lena-Sofia (eds.). "Moses died and the people moved on: A hidden narrative in Deuteronomy". Journal for the Study of the Old Testament. 43 (2). SAGE Publications: 191–204. doi:10.1177/0309089217711030. ISSN 1476-6728. S2CID 171688935.
Nigosian, S.A. (1993). "Moses as They Saw Him". Vetus Testamentum. 43 (3): 339–350. doi:10.1163/156853393X00160. Three views, based on source analysis or historical-critical method, seem to prevail among biblical scholars. First, a number of scholars, such as Meyer and Holscher, aim to deprive Moses all the prerogatives attributed to him by denying anything historical value about his person or the role he played in Israelite religion. Second, other scholars,.... diametrically oppose the first view and strive to anchor Moses the decisive role he played in Israelite religion in a firm setting. And third, those who take the middle position... delineate the solidly historical identification of Moses from the superstructure of later legendary accretions….Needless to say, these issues are hotly debated unresolved matters among scholars. Thus, the attempt to separate the historical from unhistorical elements in the Torah has yielded few, if any, positive results regarding the figure of Moses or the role he played on Israelite religion. No wonder J. Van Seters concluded that "the quest for the historical Moses is a futile exercise. He now belongs only to legend
Schmidt, Nathaniel (February 1896). "Moses: His Age and His Work. II". The Biblical World. 7 (2): 105–19 [108]. doi:10.1086/471808. S2CID 222445896. It was the prophet's call. It was a real ecstatic experience, like that of David under the baka-tree, Elijah on the mountain, Isaiah in the temple, Ezekiel on the Khebar, Jesus in the Jordan, Paul on the Damascus road. It was the perpetual mystery of the divine touching the human.
Trimm, Charlie (September 2019). Shepherd, David; Tiemeyer, Lena-Sofia (eds.). "God's staff and Moses' hand(s): The battle against the Amalekites as a turning point in the role of the divine warrior". Journal for the Study of the Old Testament. 44 (1). SAGE Publications: 198–214. doi:10.1177/0309089218778588. ISSN 1476-6728.
Nigosian, S. A. (1993). "Moses as They Saw Him". Vetus Testamentum. 43 (3): 339–350. doi:10.1163/156853393X00160. Three views, based on source analysis or historical-critical method, seem to prevail among biblical scholars. First, a number of scholars, such as Meyer and Holscher, aim to deprive Moses all the prerogatives attributed to him by denying anything historical value about his person or the role he played in Israelite religion. Second, other scholars, ... diametrically oppose the first view and strive to anchor Moses the decisive role he played in Israelite religion in a firm setting. And third, those who take the middle position ... delineate the solidly historical identification of Moses from the superstructure of later legendary accretions ... Needless to say, these issues are hotly debated unresolved matters among scholars. Thus, the attempt to separate the historical from unhistorical elements in the Torah has yielded few, if any, positive results regarding the figure of Moses or the role he played on Israelite religion. No wonder J. Van Seters concluded that 'the quest for the historical Moses is a futile exercise. He now belongs only to legend.'
Dever, William G. (1993). "What Remains of the House That Albright Built?". The Biblical Archaeologist. 56 (1). University of Chicago Press: 25–35. doi:10.2307/3210358. ISSN 0006-0895. JSTOR 3210358. S2CID 166003641. the overwhelming scholarly consensus today is that Moses is a mythical figure
Smend, Rudolf (1995). "Mose als geschichtliche Gestalt" [Moses as historical figure] (PDF). Historische Zeitschrift. 260: 1–19. doi:10.1524/hzhz.1995.260.jg.1. S2CID 164459862.
Billauer, Barbara (2014). "Moses, the Tutmoses and the Exodus". SSRN. doi:10.2139/ssrn.2429297.
Strickland, Debra Higgs (2018). "Edward I, Exodus, and England on the Hereford World Map" (PDF). Speculum. 93 (2): 436–7. doi:10.1086/696540.
Atwell, James E. (2000). "An Egyptian Source for Genesis 1". Journal of Theological Studies. 51 (2): 441–77. doi:10.1093/jts/51.2.441.

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Rad, Gerhard von; Hanson, K. C.; Neill, Stephen (2012). Moses. Cambridge: James Clarke. ISBN 978-0-227-17379-4. Retrieved 2017-06-09.

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Assmann, Jan (2 February 2002). "Tagsüber parliert er als Ägyptologe, nachts reißt er die Bibel auf". Frankfurter Allgemeine Zeitung (in German).

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Strickland, Debra Higgs (2018). "Edward I, Exodus, and England on the Hereford World Map" (PDF). Speculum. 93 (2): 436–7. doi:10.1086/696540.

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Smend, Rudolf (1995). "Mose als geschichtliche Gestalt" [Moses as historical figure] (PDF). Historische Zeitschrift. 260: 1–19. doi:10.1524/hzhz.1995.260.jg.1. S2CID 164459862.

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Dever, William G. (1993). "What Remains of the House That Albright Built?". The Biblical Archaeologist. 56 (1). University of Chicago Press: 25–35. doi:10.2307/3210358. ISSN 0006-0895. JSTOR 3210358. S2CID 166003641. the overwhelming scholarly consensus today is that Moses is a mythical figure

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"Exodus, the". Exodus, The Book of (Online). Oxford University Press. 2004. ISBN 978-0-19-504645-8 – via www.oxfordreference.com. The historicity of Moses is the most reasonable assumption to be made about him. There is no viable argument why Moses should be regarded as a fiction of pious necessity. His removal from the scene of Israel's beginnings as a theocratic community would leave a vacuum that simply could not be explained away.

pbs.org

Dever, William (November 17, 2008). "Archeology of the Hebrew Bible". Nova. PBS. "Moses" is an Egyptian name. Some of the other names in the narratives are Egyptian, and there are genuine Egyptian elements. But no one has found a text or an artifact in Egypt itself or even in the Sinai that has any direct connection. That doesn't mean it didn't happen. But I think it does mean what happened was rather more modest. And the biblical writers have enlarged the story.

quran.com

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Quran 28:7
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Quran 5:20

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Kugler, Gili (December 2018). Shepherd, David; Tiemeyer, Lena-Sofia (eds.). "Moses died and the people moved on: A hidden narrative in Deuteronomy". Journal for the Study of the Old Testament. 43 (2). SAGE Publications: 191–204. doi:10.1177/0309089217711030. ISSN 1476-6728. S2CID 171688935.
Schmidt, Nathaniel (February 1896). "Moses: His Age and His Work. II". The Biblical World. 7 (2): 105–19 [108]. doi:10.1086/471808. S2CID 222445896. It was the prophet's call. It was a real ecstatic experience, like that of David under the baka-tree, Elijah on the mountain, Isaiah in the temple, Ezekiel on the Khebar, Jesus in the Jordan, Paul on the Damascus road. It was the perpetual mystery of the divine touching the human.
Dever, William G. (1993). "What Remains of the House That Albright Built?". The Biblical Archaeologist. 56 (1). University of Chicago Press: 25–35. doi:10.2307/3210358. ISSN 0006-0895. JSTOR 3210358. S2CID 166003641. the overwhelming scholarly consensus today is that Moses is a mythical figure
Smend, Rudolf (1995). "Mose als geschichtliche Gestalt" [Moses as historical figure] (PDF). Historische Zeitschrift. 260: 1–19. doi:10.1524/hzhz.1995.260.jg.1. S2CID 164459862.

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Dever, William G. (2001). "Getting at the "History behind the History"". What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel. Grand Rapids, Michigan and Cambridge, U.K.: Wm. B. Eerdmans. pp. 97–102. ISBN 978-0-8028-2126-3. OCLC 46394298.
Kugler, Gili (December 2018). Shepherd, David; Tiemeyer, Lena-Sofia (eds.). "Moses died and the people moved on: A hidden narrative in Deuteronomy". Journal for the Study of the Old Testament. 43 (2). SAGE Publications: 191–204. doi:10.1177/0309089217711030. ISSN 1476-6728. S2CID 171688935.
Trimm, Charlie (September 2019). Shepherd, David; Tiemeyer, Lena-Sofia (eds.). "God's staff and Moses' hand(s): The battle against the Amalekites as a turning point in the role of the divine warrior". Journal for the Study of the Old Testament. 44 (1). SAGE Publications: 198–214. doi:10.1177/0309089218778588. ISSN 1476-6728.
Dever, William G. (1993). "What Remains of the House That Albright Built?". The Biblical Archaeologist. 56 (1). University of Chicago Press: 25–35. doi:10.2307/3210358. ISSN 0006-0895. JSTOR 3210358. S2CID 166003641. the overwhelming scholarly consensus today is that Moses is a mythical figure
Skinner, Andrew C. (1992). "Moses". In Ludlow, Daniel H. (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 958–59. ISBN 978-0-02-879602-4. OCLC 24502140.
Taylor, Bruce T. (1992). "Book of Moses". In Ludlow, Daniel H (ed.). Encyclopedia of Mormonism. New York: Macmillan Publishing. pp. 216–217. ISBN 978-0-02-879602-4. OCLC 24502140.