The words ‏שנבואת משה רבנו ע׳׳ה היתה אמתית‎ have been wrongly translated “that the prophecy of Moses was true,” because this is contained in the sixth principle, which applies equally to Moses and to all other prophets. The term ‏אמתית‎ does here not denote “true,” but “real,” “perfect,” or “direct;” and the difference between the Divine inspiration of Moses and that of other prophets is expressed in the above phrase, in accordance with the distinction made in the Pentateuch (Num. xii. 8). It has been considered necessary to formulate this distinction between Moses and other prophets in a separate article, because it is of great importance in the proof of the Immutability of the Law. Maimonides in “The Guide” (chap. xxxv.) and Mishneh torah (I., Hilchoth Yesode ha-torah vii. 6) fully describes the difference between Moses and other prophets. He enumerates four points:—(1.) Other prophets received the Divine message in a vision or a dream, whilst Moses received it in a state of complete consciousness, being awake, and apprehending the words like those spoken by a man to his fellow-men. (2.) Other prophets received the message in images, which they had first to interpret before communicating it to their fellow-men; Moses was addressed by God in clear words and not in figurative speech. (3.) Other prophets were overcome by the sight, and were in a state of fear and trembling; Moses experienced nothing of this kind. (4.) Moses was sure to receive a Divine reply whenever he sought it; not so the other prophets. Maimonides comes thus to the conclusion that the term “prophet” when applied to Moses cannot have the same meaning as it has when applied to other Divine messengers; and the prophecy of Moses differs from that of other prophets not only in degree, but in kind. There are, however, other theologians who hold that the prophecy of Moses is of the same kind as that of other prophets, and excels the rest only by a higher degree of prophetic faculty. (Comp. Albo Ikkarim, III., xvii.) On the Eighth Principle, p. 134.