Musa: Perbedaan antara revisi

Diakibatkan tidak adanya bukti [[arkeologi]]s maupun catatan sejarah selain dari Kitab-Kitab [[Agama Abrahamik|Samawi]] mengenai dirinya,<ref>{{Cite news|title=Was Moses real?|url=https://www.washingtonpost.com/news/worldviews/wp/2014/12/10/was-moses-real/|newspaper=Washington Post|language=en-US|issn=0190-8286|access-date=2021-11-25}}</ref><ref>{{Cite web|date=2014-11-30|title=Man versus myth: does it matter if the Moses story is based on fact?|url=http://www.theguardian.com/film/2014/nov/30/moses-man-versus-myth-ridley-scott|website=the Guardian|language=en|access-date=2021-11-25}}</ref> banyak [[ilmuwan]] dan agamawan menganggap cerita Musa sebagai cerita dongeng, dengan beberapa tetap memegang kemungkinan bahwa Musa atau sosok seperti Musa pernah ada di abad ke-13 [[SM]].<ref>{{cite journal|last1=Nigosian|first1=S.A.|date=1993|title=Moses as They Saw Him|journal=Vetus Testamentum|volume=43|issue=3|pages=339–350|doi=10.1163/156853393X00160|quote="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"|issn=0042-4935}}</ref><ref name="Dever2001">{{cite book|author=William G. Dever|year=2001|url=https://books.google.com/books?id=6-VxwC5rQtwC&pg=PA99|title=What Did the Biblical Writers Know and When Did They Know It?: What Archeology Can Tell Us About the Reality of Ancient Israel|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-2126-3|page=99|quote=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.}}</ref><ref name="Enclyc Brit Moses">{{cite web|last1=Beegle|first1=Dewey|title=Moses|url=https://www.britannica.com/biography/Moses-Hebrew-prophet|publisher=Encyclopædia Britannica}}</ref><ref>{{cite web|title=Moses|url=http://www.oxfordbiblicalstudies.com/article/opr/t94/e1284|website=Oxford Biblical Studies Online}}</ref><ref name="Miller">{{cite book|last=Miller II|first=Robert D.|date=25 November 2013|url=https://books.google.com/books?id=bXZfAgAAQBAJ&pg=PA21|title=Illuminating Moses: A History of Reception from Exodus to the Renaissance|publisher=BRILL|isbn=978-90-04-25854-9|pages=21, 24|quote=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.}}</ref> Yudaisme Rabbinikal mengkalkulasi bahwa Musa hidup dari tahun 1391 sampai 1271 [[SM]];<ref>''[[Seder Olam Rabbah]]''{{full citation needed|date=November 2012}}</ref> sedangkan menurut Jerome, Musa lahir di tahun 1592 SM,<ref>[[Jerome]]'s ''[[Chronicon (Jerome)|Chronicon]]'' (4th century) gives 1592 for the birth of Moses</ref> dan James Ussher mengatakan Musa lahir di tahun 1571 SM.<ref>The 17th-century [[Ussher chronology]] calculates 1571 BC (''Annals of the World'', 1658 paragraph 164)</ref>