Name of Moses' wife
Is the "Cushite" or Ethiopian wife of Moses referred to in the text In addition, Zipporah plays more than a supporting role in the future of the. Many of the great men of the Bible met their future wives at wells. Her son Midian is the ancestor of Zipporah who married Moses. . of power and authority: 'He, who betrays one who has sought refuge, will meet destruction. Jesus conversation with the Samaritan woman isn't the first time a man goes Jacob finds his future wife Rachel and Moses, in Exodus 2, meets his future wife Zaphora. Meeting a woman by a well is a biblical type-scene.
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Just what this means we do not know. Possibly Moses suffered an illness or seizure. Flint knife with bone handle She took it upon herself to do what Moses should have done. The effect of this incident cannot be exaggerated. What do the names mean? You may not think your life is making much difference to the world, but small actions can have a great impact on other people and events.
Without her, the Hebrews would never have left Egypt and settled in Canaan.
- Zipporah – Bible Woman
- Zipporah: Midrash and Aggadah
- Name of Moses' wife
Bible text — Exodus 2: Do you mean to kill me as you killed the Egyptian? Why have you left the man?
Zipporah: Midrash and Aggadah | Jewish Women's Archive
Call him, that he may eat bread. These daughters of priests were women of high rank but they did not live pampered lives. It is important to note that most of these priestly daughters had two sons: Rebekah — Esau oldest and Jacob youngest Rachel — Joseph oldest and Benjamin youngest Asenath — Manasseh oldest and Ephraim youngest Tamar — Zerah oldest and Perez youngest In each case, the younger son was tagged as an ancestor of the Messiah.
This does not mean that the other son was not an ancestor of Messiah, however, since the priestly lines intermarried. We also find it in the story of Abraham, who was the youngest of Terah's three sons. She was the daughter of the priest Joktan. She bore Abraham six sons. Her son Midian is the ancestor of Zipporah who married Moses. His name means "House of God" and likely refers to his shrine. According to Genesis Jacob met her while she was drawing water at the well. She bore him two sons, both of whom are significant ancestors of the Son of God.
The oldest son, Joseph, married Asanath. Many water shrines were dedicated to her and women came to these shrines to ask the Deity for children or to ask for healing compare to John 5. Moses met her at a well where she and the other women were being harassed by Egyptians. She bore Moses two sons: Jacob gives the blessing reserved for the firstborn to Ephraim Gen Ephraim's descendants inhabited the principal Canaanite settlements, including Baal-shalisha which means the Three-God or the God associated with the number three.
In 1 Chronicles Eliezer had no other sons, but the sons of Rehabiah were very numerous. Rehab, who dwelt in Jericho, was another ancestor of Jesus Christ.
Rahab helped Joshua and Caleb to capture the city of Jericho. Possibly this was the shrine of her "father's house" to which she was sent by Judah when he refused to provide her another of his sons as levir. The tamar was a symbol of fertility.
The younger of Tamar's two sons was Perez, is tagged as an ancestor of Jesus Christ.
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Moses and the latter met at the mountain of God when Moses was on his way to Egypt Ex. Aaron goes forth to greet his brother and hugs and kisses him. These midrashim depict Moses as not wanting to part from his wife and children, but rather as wishing them to participate in the formative process of the people of Israel.
The predicate of this verse is unclear. Another interpretation, however, has this danger hovering over Moses, and in order to save him, Zipporah circumcises their son. Both possibilities appear in the midrashic expositions. The midrash explains how Moses and Zipporah could have had a son who had not been circumcised. When Moses asked Jethro to marry his daughter Zipporah, Jethro had told him: Whose legs did she touch?
The Rabbis interpret the vague wording of the verse in different ways. The prevalent idea among the Rabbis is that a woman is qualified to perform circumcision; the fact that she herself does not require circumcision teaches that she is regarded as if she were already circumcised. An opposing view, however, argues that a woman is not deemed to be as if already circumcised; this commandment is not relevant for the woman, and since she herself is not circumcised, she may not circumcise others.
The Rabbis raise an objection to the latter view, based on the story of Zipporah, who circumcised her own son, as is related in v. Another interpretation supporting the opposition to circumcision by women is that Zipporah began the circumcision, but someone else came and completed it BT Avodah Zarah 27a.
After having performed this rite, Zipporah says v. Lieberman], Ki Teze 1, reads: The Cushite Woman Num. The Rabbis resolve this by identifying the Cushite woman with Zipporah. They answer that just as a Cushite has different skin, Zipporah was different, since she was more comely than all other women.
Just as everyone speaks of the blackness of the Cushite, so do all proclaim the beauty of Zipporah Tanhuma, Zav Yet another exegetical tradition explains that Zipporah differed from other women in her deeds BT Moed Katan 16b.
Some women are beautiful in their youth but are repulsive in their old age. There are women who are poor, the children of the poor, who do not know how to conduct themselves when they come in contact with royalty.