The Collaborative International Dictionary of English v.0.48:

Moses \Mo"ses\, n.
   A large flatboat, used in the West Indies for taking freight
   from shore to ship.
   [1913 Webster]

WordNet (r) 3.0 (2006):

Moses
    n 1: (Old Testament) the Hebrew prophet who led the Israelites
         from Egypt across the Red sea on a journey known as the
         Exodus; Moses received the Ten Commandments from God on
         Mount Sinai
    2: United States painter of colorful and primitive rural scenes
       (1860-1961) [syn: Moses, Grandma Moses, Anna Mary
       Robertson Moses]

Moby Thesaurus II by Grady Ward, 1.0:

21 Moby Thesaurus words for "Moses":
   Abraham, Amos, Daniel, Ezekiel, Haggai, Hosea, Isaac, Isaiah,
   Jacob, Jeremiah, Joel, Jonah, Joseph, Joshua, Malachi, Micah,
   Nahum, Samuel, Zephaniah, prophet, vates sacer



V.E.R.A. -- Virtual Entity of Relevant Acronyms (February 2016):

MOSES
       Major Open Systems Environment Standards


Easton's 1897 Bible Dictionary:

Moses
   drawn (or Egypt. mesu, "son;" hence Rameses, royal son). On the
   invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went
   down into Egypt. This immigration took place probably about 350
   years before the birth of Moses. Some centuries before Joseph,
   Egypt had been conquered by a pastoral Semitic race from Asia,
   the Hyksos, who brought into cruel subjection the native
   Egyptians, who were an African race. Jacob and his retinue were
   accustomed to a shepherd's life, and on their arrival in Egypt
   were received with favour by the king, who assigned them the
   "best of the land", the land of Goshen, to dwell in. The Hyksos
   or "shepherd" king who thus showed favour to Joseph and his
   family was in all probability the Pharaoh Apopi (or Apopis).

     Thus favoured, the Israelites began to "multiply exceedingly"
   (Gen. 47:27), and extended to the west and south. At length the
   supremacy of the Hyksos came to an end. The descendants of Jacob
   were allowed to retain their possession of Goshen undisturbed,
   but after the death of Joseph their position was not so
   favourable. The Egyptians began to despise them, and the period
   of their "affliction" (Gen. 15:13) commenced. They were sorely
   oppressed. They continued, however, to increase in numbers, and
   "the land was filled with them" (Ex. 1:7). The native Egyptians
   regarded them with suspicion, so that they felt all the hardship
   of a struggle for existence.

     In process of time "a king [probably Seti I.] arose who knew
   not Joseph" (Ex. 1:8). (See PHARAOH.) The
   circumstances of the country were such that this king thought it
   necessary to weaken his Israelite subjects by oppressing them,
   and by degrees reducing their number. They were accordingly made
   public slaves, and were employed in connection with his numerous
   buildings, especially in the erection of store-cities, temples,
   and palaces. The children of Israel were made to serve with
   rigour. Their lives were made bitter with hard bondage, and "all
   their service, wherein they made them serve, was with rigour"
   (Ex. 1:13, 14). But this cruel oppression had not the result
   expected of reducing their number. On the contrary, "the more
   the Egyptians afflicted them, the more they multiplied and grew"
   (Ex. 1:12).

     The king next tried, through a compact secretly made with the
   guild of midwives, to bring about the destruction of all the
   Hebrew male children that might be born. But the king's wish was
   not rigorously enforced; the male children were spared by the
   midwives, so that "the people multiplied" more than ever. Thus
   baffled, the king issued a public proclamation calling on the
   people to put to death all the Hebrew male children by casting
   them into the river (Ex. 1:22). But neither by this edict was
   the king's purpose effected.

     One of the Hebrew households into which this cruel edict of
   the king brought great alarm was that of Amram, of the family of
   the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two
   children, Miriam, a girl of perhaps fifteen years of age, and
   Aaron, a boy of three years, resided in or near Memphis, the
   capital city of that time. In this quiet home a male child was
   born (B.C. 1571). His mother concealed him in the house for
   three months from the knowledge of the civic authorities. But
   when the task of concealment became difficult, Jochebed
   contrived to bring her child under the notice of the daughter of
   the king by constructing for him an ark of bulrushes, which she
   laid among the flags which grew on the edge of the river at the
   spot where the princess was wont to come down and bathe. Her
   plan was successful. The king's daughter "saw the child; and
   behold the child wept." The princess (see PHARAOH'S DAUGHTER
   ¯T0002924 [1]) sent Miriam, who was standing by, to fetch a
   nurse. She went and brought the mother of the child, to whom the
   princess said, "Take this child away, and nurse it for me, and I
   will give thee thy wages." Thus Jochebed's child, whom the
   princess called "Moses", i.e., "Saved from the water" (Ex.
   2:10), was ultimately restored to her.

     As soon as the natural time for weaning the child had come, he
   was transferred from the humble abode of his father to the royal
   palace, where he was brought up as the adopted son of the
   princess, his mother probably accompanying him and caring still
   for him. He grew up amid all the grandeur and excitement of the
   Egyptian court, maintaining, however, probably a constant
   fellowship with his mother, which was of the highest importance
   as to his religious belief and his interest in his "brethren."
   His education would doubtless be carefully attended to, and he
   would enjoy all the advantages of training both as to his body
   and his mind. He at length became "learned in all the wisdom of
   the Egyptians" (Acts 7:22). Egypt had then two chief seats of
   learning, or universities, at one of which, probably that of
   Heliopolis, his education was completed. Moses, being now about
   twenty years of age, spent over twenty more before he came into
   prominence in Bible history. These twenty years were probably
   spent in military service. There is a tradition recorded by
   Josephus that he took a lead in the war which was then waged
   between Egypt and Ethiopia, in which he gained renown as a
   skilful general, and became "mighty in deeds" (Acts 7:22).

     After the termination of the war in Ethiopia, Moses returned
   to the Egyptian court, where he might reasonably have expected
   to be loaded with honours and enriched with wealth. But "beneath
   the smooth current of his life hitherto, a life of alternate
   luxury at the court and comparative hardness in the camp and in
   the discharge of his military duties, there had lurked from
   childhood to youth, and from youth to manhood, a secret
   discontent, perhaps a secret ambition. Moses, amid all his
   Egyptian surroundings, had never forgotten, had never wished to
   forget, that he was a Hebrew." He now resolved to make himself
   acquainted with the condition of his countrymen, and "went out
   unto his brethren, and looked upon their burdens" (Ex. 2:11).
   This tour of inspection revealed to him the cruel oppression and
   bondage under which they everywhere groaned, and could not fail
   to press on him the serious consideration of his duty regarding
   them. The time had arrived for his making common cause with
   them, that he might thereby help to break their yoke of bondage.
   He made his choice accordingly (Heb. 11:25-27), assured that God
   would bless his resolution for the welfare of his people. He now
   left the palace of the king and took up his abode, probably in
   his father's house, as one of the Hebrew people who had for
   forty years been suffering cruel wrong at the hands of the
   Egyptians.

     He could not remain indifferent to the state of things around
   him, and going out one day among the people, his indignation was
   roused against an Egyptian who was maltreating a Hebrew. He
   rashly lifted up his hand and slew the Egyptian, and hid his
   body in the sand. Next day he went out again and found two
   Hebrews striving together. He speedily found that the deed of
   the previous day was known. It reached the ears of Pharaoh (the
   "great Rameses," Rameses II.), who "sought to slay Moses" (Ex.
   2:15). Moved by fear, Moses fled from Egypt, and betook himself
   to the land of Midian, the southern part of the peninsula of
   Sinai, probably by much the same route as that by which, forty
   years afterwards, he led the Israelites to Sinai. He was
   providentially led to find a new home with the family of Reuel,
   where he remained for forty years (Acts 7:30), under training
   unconsciously for his great life's work.

     Suddenly the angel of the Lord appeared to him in the burning
   bush (Ex. 3), and commissioned him to go down to Egypt and
   "bring forth the children of Israel" out of bondage. He was at
   first unwilling to go, but at length he was obedient to the
   heavenly vision, and left the land of Midian (4:18-26). On the
   way he was met by Aaron (q.v.) and the elders of Israel (27-31).
   He and Aaron had a hard task before them; but the Lord was with
   them (ch. 7-12), and the ransomed host went forth in triumph.
   (See EXODUS.) After an eventful journey to and fro in
   the wilderness, we see them at length encamped in the plains of
   Moab, ready to cross over the Jordan into the Promised Land.
   There Moses addressed the assembled elders (Deut. 1:1-4;
   5:1-26:19; 27:11-30:20), and gives the people his last counsels,
   and then rehearses the great song (Deut. 32), clothing in
   fitting words the deep emotions of his heart at such a time, and
   in review of such a marvellous history as that in which he had
   acted so conspicious a part. Then, after blessing the tribes
   (33), he ascends to "the mountain of Nebo (q.v.), to the top of
   Pisgah, that is over against Jericho" (34:1), and from thence he
   surveys the land. "Jehovah shewed him all the land of Gilead,
   unto Dan, and all Naphtali, and the land of Ephraim, and
   Manasseh, and all the land of Judah, unto the utmost sea, and
   the south, and the plain of the valley of Jericho, the city of
   palm trees, unto Zoar" (Deut. 34:2-3), the magnificient
   inheritance of the tribes of whom he had been so long the
   leader; and there he died, being one hundred and twenty years
   old, according to the word of the Lord, and was buried by the
   Lord "in a valley in the land of Moab, over against Beth-peor"
   (34:6). The people mourned for him during thirty days.

     Thus died "Moses the man of God" (Deut. 33:1; Josh. 14:6). He
   was distinguished for his meekness and patience and firmness,
   and "he endured as seeing him who is invisible." "There arose
   not a prophet since in Israel like unto Moses, whom the Lord
   knew face to face, in all the signs and the wonders, which the
   Lord sent him to do in the land of Egypt to Pharaoh, and to all
   his servants, and to all his land, and in all that mighty hand,
   and in all the great terror which Moses shewed in the sight of
   all Israel" (Deut. 34:10-12).

     The name of Moses occurs frequently in the Psalms and Prophets
   as the chief of the prophets.

     In the New Testament he is referred to as the representative
   of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18;
   Heb. 3:5, 6). Moses is the only character in the Old Testament
   to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18,
   19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set
   forth in various particulars.

     In Jude 1:9 mention is made of a contention between Michael
   and the devil about the body of Moses. This dispute is supposed
   to have had reference to the concealment of the body of Moses so
   as to prevent idolatry.


Hitchcock's Bible Names Dictionary (late 1800's):

Moses, taken out; drawn forth