Zipporah - Wikipedia
Zipporah or Tzipora is mentioned in the Book of Exodus as the wife of Moses, and the daughter of Reuel/Jethro, the priest or prince of While the Israelites/ Hebrews were captives in Egypt, Moses killed an Egyptian who was . a Cushite princess who married Moses prior to his marriage to Zipporah as told in the Book of. I Ship: Moses and Tzipporah (Prince of Egypt) Dreamworks Movies, . Prince of Egypt Appreciation Week: Relationships The words between the pic and pic. 1 Life and family; 2 Marriage; 3 Circumcision; 4 In Egypt; 5 The In Egypt. The Biblical narrative clearly says that Moses, Zipporah, and . In the Jeffrey Katzenberg animated-cartoon feature The Prince of Egypt, Zipporah is.
Whither Exodus? Movies as Midrash
Last week we discussed Jacob's emotions when he found Rachel, the daughter of Laban. How would you compare Moses' emotional state? What is the modern equivalent of the well for meeting women? Now we know why it is not so easy to meet women these days - working and watering have been separated.
Guess that leaves the water fountain in the office. What insight are we getting into the character and skills of Moses? He kills the Egyptian bully, he intervenes in the fight between the Hebrews, and he drives the shepherd bullies away. He not only has a highly developed sense of justice, he believes that he has the burden of intervening to make things right. Generally, small, weak men do not do such things.
Thus, I conclude that Moses was, if not a large man, a strong and highly trained fighter. Marriage Read Exodus 2: Apparently, the daughters were not looking for a man at the well, but the father was. What do we learn about this father in these few verses? He is a religious leader - a "priest of Midian. He either has a sense of gratitude, or he is looking for someone to help his daughters in their daily work. A note about his name.
What is Moses' attitude? What would be your attitude if you were in Moses' place? Moses lived in the palace of one of the most prominent and sophisticated countries in the world. He is now an alien in a foreign land - living with shepherds. Egyptians had historically detested shepherds.
I think Moses' comment is a note of resignation about his sorry situation. How would you evaluate Moses' chances for success in his marriage to Zipporah? What factors do you think are important to consider.
She has a different religious background. She has a different cultural background. She has a different racial background. She has a different economic background - although the differences might not be a significant as it seems. A Commentary, Critical and Explanatory, on the Old and New Testaments, says that "priest of Midian" could also be understood as "prince of Midian" - and the offices were generally joined.
Thus, this commentary considers him the ruler of the Cushites. My belief is that the more differences in the backgrounds of a couple, the more difficult it is to "become one.
God calls Moses to rescue the Hebrews from their Egyptian slavery. Let's pick up the story by reading Exodus 4: How is the marriage going? Contrary to my predictions! Thus, it appears he has been married for about that length of time. Here are the verses that give this impression: The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river.
She saw the basket among the reeds and sent her maid to bring it. When she opened it, she saw the child. He was crying, and she took pity on him.
Others in the court would likely also know that he was a Hebrew, both because the story of his discovery by Pharaoh's daughter was known to enough people her attendants, Moses' parents and siblings, at minimum and because he was of another race--Hebrew rather than Egyptian--so that he would look physically different from the Egyptians. Then his sister said to Pharaoh's daughter, "Shall I go and get you a nurse from the Hebrew women to nurse the child for you?
Pharaoh's daughter said to her, "Take this child and nurse it for me, and I will give you your wages. When the child grew up, she brought him to Pharaoh's daughter, and she took him as her son. These days mothers typically nurse infants for a year or so. But in ancient times, two or three years was common.
- Answers to the Biblical Questions about Moses
- Zipporah – Bible Woman
A three year nursing period is mentioned in 2 Maccabees 7: It is likely, then, that Moses had some memory of his Hebrew birth family from when he was a toddler.
Further, it is unlikely that Pharaoh's court would have no idea where a 2 or 3 year old non-Egyptian child suddenly showing up in the court came from. And Moses would have heard the talk about him in the court. She named him Moses, "because," she said, "I drew him out of the water. Moses, according to the Bible story, was named for his being drawn out of the water. It is highly unlikely that he would have grown up without knowing the meaning of his name and the story behind it.
In the scenes in Midian, Zipporah is wholesome but spirited.
First she drops Moses down a well from which he is being rescued, then it is she who does the wooing when the plot calls for marriage. When Moses declares his intention to go back to Egypt, Zipporah questions him about it, and ultimately announces, "I'm coming with you. Many of my friends were ecstatic at the way the Dreamworks film "foregrounds" female characters. I'm a little skeptical here, frankly.
There are missed opportunities for a Miriam who might have exercised her wits at the Nile—in Exodus she gets Pharaoh's daughter to hire Moses's own mother as a wet nurse—and her charismatic leadership of the dancing and singing women at the Red Sea, where the Bible calls her a Prophetess, is also missing. In addition, the visual depiction of Zipporah as wife is very very odd.
She has these heavy eyebrows and seems perpetually frowning. Someone's idea of a Jewish Mother, perhaps.
Zipporah - Conservapedia
There's a complexity here that almost recalls Prince Hal and Falstaff. Here are two men attractive in utterly different ways, one supremely confident and always-already "chosen," mischievous at first, then taking on the responsibility to which he was born; the other amoral, proud, yet a figure of pathos, ultimately a loser, ultimately hollow. Of course Dreamworks's characters don't get the dialogue Shakespeare's do.
And Dreamworks's Rameses is arrogant and sullen, unlike the exuberant Falstaff. And yet, and yet. Competition and banter, outrageous play between Moses and Ramses dominate the early parts of The Prince of Egypt. The representation of their relationship begins abruptly, immediately after the adoption-of-baby-Moses scene. We cut to a headlong chariot race, the two laughing youths speeding recklessly around a construction site, scattering workers, cutting each other off, destroying some immense scaffolding.
There is a moment when Rameses takes a higher path than Moses, and shouts down to him, "Come on, Moses, admit it, you always looked up to me. The love between the youths is clear both before and after their division. When Moses returns to Egypt on God's orders, Rameses is thrilled to see him and they embrace with joy, until Moses explains his mission.
All through the episodes of the plagues, both men are deeply troubled. He sadly returns a ring Rameses gave him. They sing a tormented duet. Moses weeps at the death of Rameses's firstborn. After the great scene of the Hebrews crossing the Red Sea and the Egyptian Army being drowned in it, we see Rameses isolated on a rock where he has been cast, crying "Moses! From The Prince of Egypt.
This quite amazing interpretation of the Moses-Pharaoh relationship encodes most obviously a wistful support of the peace efforts between Jews and Arabs, Israel and Palestine, which at the time of the film were looking hopeful because of the Oslo Accords. Only slightly less obviously, it encodes a homoerotic motif, which has been a thread running through American fiction and film ever since Huckleberry Finn.
As befits an era in which homosexuality struggles to be accepted as normal, and homosexual writing often stresses the intense bonds of affection between lovers, as well as the tragedy of doom and loss, the veil is very thin.
Does all of this completely distort what the Bible means to tell us about Israel and Egypt? There is a rabbinic midrash in which, when the Egyptian army is drowned and the Israelites sing a victory song, the angels begin to sing triumphantly also, and are rebuked by God, who reminds them that these are his children also, made in his image. In many Jewish households it is the custom, when the plagues are recited during the Passover seder, to flick a drop of wine onto one's plate for each plague, in token of sorrow for the suffering of our enemies.
Homoeroticism of course is another matter, but then again, what about David and Jonathan? Finally, suppose we return to the whole topic of Biblical epic as spectacular, as dazzling to the sight, as representing "vision. Critics may joke about this: Maybe the joking reveals the anxiety of the secular intellectual, not about Hollywood but about God, miracles, faith. We are uncomfortable when a movie comes too close to tapping some primitive and naive openness to religious awe, which we feel it is our business as secular intellectuals to resist and reject.
But in another part of my mind I remember that the artist has always made claims on the divine.Moses meets Jethro's daughters - "The Ten Commandments" - Charlton Heston
Orpheus receives his lyre from Apollo, the prophet is the trumpet of God, and Coleridge in the Biographia Literaria announces that he holds the "primary imagination" of the poet as "the living power and prime agent of all human perception, and as the repetition in the finite mind of the eternal act of creation in the infinite I AM.
Sacred Narrative in the Hollywood Cinema. Manchester and New York: Manchester University Press, Bruns, Gerald, "Midrash and Allegory: Robert Alter and Frank Kermode.
Harvard University Press, Forshey, American Religious and Biblical Spectaculars.
Media and Society Series. On Reversing the Hermeneutical Flow. Sheffield Academic Press, Miracles and Special Effects," Semeia 74 ,