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We also see reference to this song or poem in [[Revelation 15]]:3  "And they sing the [[Song of Moses]] the servant of God, and the [[Song of the Lamb]], saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints."
We also see reference to this song or poem in [[Revelation 15]]:3  "And they sing the [[Song of Moses]] the servant of God, and the [[Song of the Lamb]], saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints."


[[Moses]] was told by [[YHVH]] to write down the words of a song and teach it to the community of the people, so that it would be a "witness for Me against the children of Israel."<Ref>[[Deuteronomy 31]]:19  Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.</Ref>
[[Moses]] was told by [[YHVH]] to write down the words of a song and teach it to the community of the people, so that it would be a "witness for Me against the children of Israel."<Ref>[[Deuteronomy 31]]:19  Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.</Ref>


In [[Deuteronomy 31]]:22 we see Moses did exactly that and makes a record in [[Deuteronomy 31]]:30 when "spoke in the hearing of all the assembly of Israel the words of this song until they were ended".
In [[Deuteronomy 31]]:22 we see Moses did exactly that and makes a record in [[Deuteronomy 31]]:30 when "spoke in the hearing of all the assembly of Israel the words of this song until they were ended".


The actual text may have been inserted into Deuteronomy to confirm the record according to some. Some scholars like George E. Mendenhall from the University of Michigan believes it was actually written down just after the defeat of the Israelite militia at the battle of Eben-Ezer. He attributes the Hebrew written text to the authorship of the prophet Samuel:
The actual text may have been inserted into Deuteronomy to confirm the record according to some. Some scholars like George E. Mendenhall from the University of Michigan believes it was actually written down just after the defeat of the Israelite militia at the battle of Eben-Ezer. He attributes the Hebrew written text to the authorship of the prophet Samuel:


<blockquote>    "The poem cannot have originated at any time than after the destruction of Shiloh" and "... there is an impressive number of linguistic correlations in this text with the language and idioms of the syllabic texts<Ref>The Byblos script, also known as the Byblos syllabary, Pseudo-hieroglyphic script, Proto-Byblian, Proto-Byblic, or Byblic, is an undeciphered writing system, known from ten inscriptions found in Byblos</Ref> from Byblos<Ref>Byblos one of the oldest continuously inhabited cities in the world.</Ref>; those correlations also cluster around [[Exodus 15]], [[Judges 5]], [[Deuteronomy 33]], and [[Genesis 49]]".
<blockquote>    "The poem cannot have originated at any time than after the destruction of Shiloh" and "... there is an impressive number of linguistic correlations in this text with the language and idioms of the syllabic texts<Ref>The Byblos script, also known as the Byblos syllabary, Pseudo-hieroglyphic script, Proto-Byblian, Proto-Byblic, or Byblic, is an undeciphered writing system, known from ten inscriptions found in Byblos</Ref> from Byblos<Ref>Byblos one of the oldest continuously inhabited cities in the world.</Ref>; those correlations also cluster around [[Exodus 15]], [[Judges 5]], [[Deuteronomy 33]], and [[Genesis 49]]".
</blockquote>
</blockquote>


But this theory that it "cannot have originated at any time than after the destruction of Shiloh" concludes that the authors are not inspired. certainly some new words could be used but it does not discount the meaning of Moses which should be consistent with the [[Song of the Lamb]].
But this theory that it "cannot have originated at any time than after the destruction of Shiloh" concludes that the authors are not inspired. Certainly some new words could be used but it does not discount the meaning of Moses which should be consistent with the [[Song of the Lamb]].


It is a common theme of the [[Prophets]] like we see in [[Habakkuk 3]]:1 where we see the ''prayer is Shigionoth'' which is the ''song of [[faith]]'' because in the text [[Habakkuk]] adds the letter of faith which is the ''[[Tav]]''<Ref>Which includes two extra letters ShinGimelYodVavNun'''VavTav'''<Br>{{07692}}</Ref> like the [[Song of Moses]] and the [[Song of the Lamb]] which both require [[faith]] in the ''LORD'' and [[The Way]] of [[righteousness]].  
It is a common theme of the [[Prophets]] like we see in [[Habakkuk 3]]:1 where we see the ''prayer is Shigionoth'' which is the ''song of [[faith]]'' because in the text [[Habakkuk]] adds the letter of faith which is the ''[[Tav]]''<Ref>Which includes two extra letters ShinGimelYodVavNun'''VavTav'''<Br>{{07692}}</Ref> like the [[Song of Moses]] and the [[Song of the Lamb]] which both require [[faith]] in the ''LORD'' and [[The Way]] of [[righteousness]].  

Latest revision as of 06:56, 24 February 2023

Moses, Jesus, and Elijah seem to have been in agreement and there seems to be a commonality or harmony in the Song of Moses and the Song of the Lamb.


Song of Moses

The Song of Moses is the name sometimes given to the poem which appears in Exodus 15 and in Deuteronomy 32:1–43, which according to the Bible was delivered just prior to Moses' death on Mount Nebo.[1]

We also see reference to this song or poem in Revelation 15:3 "And they sing the Song of Moses the servant of God, and the Song of the Lamb, saying, Great and marvellous [are] thy works, Lord God Almighty; just and true [are] thy ways, thou King of saints."

Moses was told by YHVH to write down the words of a song and teach it to the community of the people, so that it would be a "witness for Me against the children of Israel."[2]

In Deuteronomy 31:22 we see Moses did exactly that and makes a record in Deuteronomy 31:30 when "spoke in the hearing of all the assembly of Israel the words of this song until they were ended".

The actual text may have been inserted into Deuteronomy to confirm the record according to some. Some scholars like George E. Mendenhall from the University of Michigan believes it was actually written down just after the defeat of the Israelite militia at the battle of Eben-Ezer. He attributes the Hebrew written text to the authorship of the prophet Samuel:

"The poem cannot have originated at any time than after the destruction of Shiloh" and "... there is an impressive number of linguistic correlations in this text with the language and idioms of the syllabic texts[3] from Byblos[4]; those correlations also cluster around Exodus 15, Judges 5, Deuteronomy 33, and Genesis 49".

But this theory that it "cannot have originated at any time than after the destruction of Shiloh" concludes that the authors are not inspired. Certainly some new words could be used but it does not discount the meaning of Moses which should be consistent with the Song of the Lamb.

It is a common theme of the Prophets like we see in Habakkuk 3:1 where we see the prayer is Shigionoth which is the song of faith because in the text Habakkuk adds the letter of faith which is the Tav[5] like the Song of Moses and the Song of the Lamb which both require faith in the LORD and The Way of righteousness.

The opening verse of this poem is similar to the opening of Isaiah and also resembles the text of Psalms 78 with a message to the Coming Generation and Psalms 105 which Tell of All His Wonderful Works, and also Psalms 106 which Gives thanks. We can see its message in Ezekiel 29, as well as the allegories of Ezekiel 26 and Ezekiel 33.

The conceptual message of the Song of Moses seem to related to the Song of the Lamb since Jesus and Moses were in agreement. If the teachings of Moses were from the same God as the teachings of Christ then our understanding of the ancient text, its Altars of clay and stone may not be accurate because we do not understand the fullness of the Hebrew language and idioms.

  1. ↑ 05015 נְבוֹ‎ Nëbow [neb-o’] probably of foreign derivation; n pr dei m/n pr loc; [BDB-612b] [{See TWOT on 1279 }] [{See TWOT on 1280 }] AV-Nebo 13; 13
    • Nebo= "prophet"
    n pr dei m
    1) a Babylonian deity who presided over learning and letters; corresponds to Greek Hermes, Latin Mercury, and Egyptian Thoth
    n pr loc
    2) a city in Moab and at one time assigned to Reuben; probably located on or near Mount Nebo
    3) a city in Judah (maybe Benjamin) from which the families of some exiles, who returned from Babylon with Zerubbabel, originally came
    4) the mountain where Moses died; located east of the Jordan opposite Jericho; site uncertain
  2. ↑ Deuteronomy 31:19 Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel.
  3. ↑ The Byblos script, also known as the Byblos syllabary, Pseudo-hieroglyphic script, Proto-Byblian, Proto-Byblic, or Byblic, is an undeciphered writing system, known from ten inscriptions found in Byblos
  4. ↑ Byblos one of the oldest continuously inhabited cities in the world.
  5. ↑ Which includes two extra letters ShinGimelYodVavNunVavTav
    07692 שִׁגָּיוֹן‎ ShinGimelYodVavNun shiggayown [shig-gaw-yone’] or שׁגינה‎ shiggayonah [shig-gaw-yo-naw’]from 07686; n pr m; [BDB-993b] [{See TWOT on 2325 @@ "2325a" }] AV-Shiggaion 1, Shigionoth 1; 2
    1) song?
    1a) used in title of #Ps 7:1
    1b) meaning doubtful
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