How Many Years Between Moses And Jesus

Chronological Index of the Years and Times from Adam unto Christ

The following chronology is based on the first edition of the King James translation of the Bible, which was produced by Philadelphia printer Matthew Carey in 1801 and is credited to him. The chronology provided is mostly based on Rev. James Ussher’sAnnals of the World, which was first published in 1658 and is still in print today. Ussher’s chronology divided the history of the universe into six ages, beginning with creation and ending with the destruction of Jerusalem. While Carey’s Bible contains a header indicating the First Age, no such heading is seen in the subsequent eras.

This is supported by the Scriptures, which are drawn from a variety of authors.

From the time of Adam until the time of Noah’s flood are the years 1656.

Enos was born to Seth, who lived 105 years.

Cainan had Mahaleel when he was 70 years old.
Enoch was born to Jared when he was 162 years old.
Lamech was born to Methuselah when he was 187 years old.
According to the seventh chapter of Genesis, Noah was 600 years old at the time of the flood’s arrival.
From the time of the aforementioned deluge of Noah until Abraham’s departure from Chaldea, 422 years and 10 days had elapsed.
In the following two years, Shem (who was Noah’s son) gave birth to Arphaxad.
Salah, who was 30 years old at the time of conception, gave birth to Eber.

Peleg had Reu when he was 30 years old.

Nahor was born to Serug when he was 30 years old.

Terah had Abram when she was 130 years old.

These are 422 years and 10 days, according to the records.

When Isaac was 60 years old, he had a son named Jacob.

Then subtract 80 years from this figure, because Moses was 80 years old when he led the Israelites out of Egypt.

Amram was born to the Kohath when he was 67 years old.

As a result, the 430 years referenced in the 12th chapter of Exodus and the 3rd chapter of Galatians are included in this chronology.

Moses spent 40 years in the desert, often known as the wilderness.

Ehud is 80 years old.

Gideon has been alive for 40 years.

Tola is 23 years old.

It wasn’t until the 18th year of Jephthah that they were able to recruit a captain.

Ibzan is seven years old.

Abdon is eight years old.

Heli served as a judge and a priest for four years.

David reigned as king for 40 years.

This corresponds to the 480 years recorded in Chapter VI of the first book of Kings.

Solomon ruled for a total of 36 years.

Abija is three years old.

Jehoshaphat has been alive for 25 years.

Ahaziah has been alive for one year.

Joash is 40 years old.

Uzziah is 52 years old.

Ahaz is 16 years old.

Manasses has been alive for 55 years.

Josiah is 31 years old.

Eliakim, 11 years.

And here beginneth the captivity of Babylon.

Jerusalemwas re-edified and built again after the captivity of Babylon, 70 years.

The children of Israel were delivered the first year of Cyrus.

After that Darius had reigned 20 years, Nehemiah was restored to liberty, and went to build the city, which was finished in the 32nd year of the said Darius.

The whole sum of years amount to 70 Fromthe re-edifying of the city, unto the coming of Christ, are 483 years, after this chronology.

of Daniel that Jerusalem should be built up again, and that from that time, unto the coming of Christ, are 69 weeks, and every week is reckoned for 7 years.

Then the whole sum and number of years from the beginning of the world unto the present year of our Lord God 1801, are 5775 years, six months, and the said odd ten days.

Can you give me a basic timeline of the Bible?

QuestionAnswer According to the most fundamental interpretation, the Bible timeline is limitless and everlasting, as it records genesis (date unknown; Genesis 1:1–31) until the end of eras (Revelation 20–23). (Matthew 28:20). The Bible timeline on which most academics agree begins with the summoning of Abram, who was later called “Abraham” by God (Genesis 17:4–6) around the year 2166 BC and concludes roughly 95 years later, with the composition of the book of Revelation in approximately AD 95.

Many of the events in the Old and New Testaments take place between the time span between Abraham’s birth and the apostle John’s writing of the book of Revelation, and historical evidence helps to locate them on the biblical timeline.
The time of Israel’s ten judges came to an end in 1052 BC, with the beginning of King Saul’s reign, according to the consensus of academics who believe that specific, historically verifiable dates are conceivable.
Following King Solomon’s reign, Israel was divided into two kingdoms in 931 BC: the northern kingdom and the southern kingdom.
When the Persian King Cyrus ordered Ezra to return to Israel and construct a temple for God in Jerusalem, it was about 538 BC that the exile of Judah came to an end (Ezra 1).
The intertestamental period, which lasted around 430 years, is the period that follows on the Bible’s timeline.
In the year 5 BC, Jesus Christ, the Messiah of Israel, was born in the town of Bethlehem, Palestine.
The following several decades of Jesus’ life are mostly unknown, until a twelve-year-old Jesus amazes the instructors in the temple (Luke 2:40–52), at which point we learn of his miracles.

The duration of Jesus’ ministry was approximately three and a half years.

In the next year, Jesus turned His attention toward Jerusalem, marking the beginning of what would become one of the most momentous events in the Bible’s chronology.

At long last, He was betrayed and jailed before being convicted, crucified, and risen from the dead (Matthew 26:36–28:8).

The Bible chronology continues into the first century AD, when the apostles begin to carry out the Great Commission, as depicted in the Bible.

Even as early as AD 49, or within two decades of Jesus’ death and resurrection, the first book of the New Testament to be written (either Galatians or James) might have been penned.

The book of Revelation, the concluding book of the New Testament, was written by the apostle John around the year AD 95.

Please keep in mind that all dates are estimates.

4000 BC (?) — The beginning of the world 2344 BC (?) — The end of the world — Noah and the ark 2166 BC — The birth of Abram 2066 BC — The birth of Isaac 1526 BC — The birth of Moses 1446 BC — Israel’s exodus from Egypt 1406 BC — Israel’s entrance into the Promised Land 1383 BC — The death of Joshua 1052 BC — The coronation of King Saul 1011–971 BC — The reign of King David 959 BC — The completion of Solomon’s temple 931 BC Questions about the Bible (return to top of page) Could you perhaps provide me with a general timeline of the Bible?

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Bible Timeline

Specifically, the Bible gives a credible historical account of the cosmos and events detailed therein (especially in the first few chapters of Genesis), serving as a framework within which we might understand science and history.

Event	Date
Creation	4004 BC
The Flood	2348 BC
Tower of Babel	2246 BC
Abraham	1996 BC
Joseph	1745 BC
Moses and the Exodus	1491 BC
David	1085 BC
Monarchy Divides	975 BC
Assyrian Destruction of Israel	722 BC
Babylonian Captivity of Judah	586 BC
Jesus	4 BC

Timeline of Creation

The age of the world is one of the most controversial questions in the creation/evolution argument, and it is one of the most difficult to resolve. Modern society routinely mocks the notion of creation taking place about 6,000 years ago, which is shared by many non-Christians as well as many Christians.

Timeline of the Flood

When, exactly, did the Flood occur? For the purpose of computing the date, there are two options. The first comes from the beginning, while the second comes from the present.

Do the Genesis Geneologies Have Gaps?

A substantial amount of evidence suggests that the Genesis genealogies are closed. God created Adam on the sixth day of creation, roughly 4,000 years before the birth of Christ. A lack of evidence does not appear to exist to support the assumption that the Genesis genealogies include gaps in their information.

Secular History and the Biblical Timeline

What is the best way to reconcile the secular history of the world with what the Bible plainly teaches about God? We know the pyramids of Egypt could not have been created prior to the beginning of the world because God’s Word is authoritative. In addition, they would not have been constructed before to the Flood since they would have been destroyed by the Flood.

In what ways was Moses similar to Jesus?

The life of Moses is strikingly similar to the life of Jesus in many respects. This foreshadows the role that Jesus will play in bringing redemption to humanity by his deliverance of the Israelites from the Egyptians and his guiding them to the Promised Land that God had prepared for them. As a matter of fact, Moses informed the Israelites, “The LORD your God will rise up for you a prophet like me out of among you, from among your brothers—it is to him that you must pay attention” (Deuteronomy 18:15).

Here are some of the parallels between their respective tales.
In the time of Moses, the Hebrews were slaves in Egypt, and in the time of Jesus, Israel was under the dominion of the Romans.
Pharaoh ordered the slaughter of all Hebrew men in order to keep the population from growing too large.
He was later discovered and adopted by a daughter of Pharaoh, who raised him as her own (Exodus 2).
The parents of Jesus fled to Egypt until Herod was killed (Matthew 2).
In the book of Luke, Jesus is identified as the Son of the Most High (Luke 1:32); He is also known as the King of kings and the Lord of lords (Matthew 28:18-20).
Although He took on human flesh, He was adopted by Joseph and became known as the Son of Joseph (Philippians 2:5–11).
The burning bush was Moses’ first encounter with God, and after some persuading, he was filled with God’s Word and the ability to perform miracles (Exodus 3—4).

In Matthew 3:16–17, the Bible says that when Jesus was baptized by John the Baptist, “the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him,” and that “a voice from heaven said, ‘This is my beloved Son, in whom I am well pleased.'” 40 years in the land of Midian, where he learned the Law and fasted, followed by another 40 days and 40 nights of fasting and intercession for the Israelites at various periods (Deuteronomy 9), and another 40 years in the desert, waiting for the Israelites to be allowed to enter the Promised Land.

During his forty-day and forty-night fast in the wilderness, Jesus was able to successfully reject the Devil’s temptation (Matthew 4:1–11).
Both Moses and Jesus served as leaders throughout their respective missions.
He served as a mediator in the establishment of the old covenant between God and the nation of Israel (Deuteronomy 30:15–18), and he was a prophet who delivered God’s Word to the people and performed miracles to demonstrate his authority.
He instructed them in the law and served as a judge for them.
Moses directed the construction of the tabernacle, which served as a dwelling place for God among His people and a place of worship for them.
Jesus came to earth in order to redeem humanity from sin and to bring people into a relationship with God that would remain for all eternity.
Jesus performed miracles in order to fulfill the prophecies of the prophets.

Matthew 5:17 says that Jesus fulfilled the Law, and Matthew 25:31–46 says that Jesus will be the Judge on the last judgment day.

Hebrews 4:14–16; 10:19–23; Matthew 27:50–51 are examples of how Jesus provides us with direct access to God.

He was authoritative in His teaching, and he was strong in the miracles that He performed.

Jesus accepted young children and outcasts into his home.

Similarly, Moses divided the Red Sea (Exodus 14), and Jesus calmed the Sea of Galilee (Mark 4:35–41) and even walked on it (Mark 6:45–52) during his ministry.

(John 4).

God handed Moses the Law on Mount Sinai, and Jesus vowed to carry out the provisions of that Law (Matthew 5:17).

‘For the law was given through Moses, but grace and truth came through Jesus Christ,’ says the Bible in John 1:17.

Just as I have loved you, you are to love one another as I have loved you.

Moses had a face-to-face conversation with God and had to hide his face thereafter because it had been lighted (Exodus 33:7–11; 34:29).

His face shined brightly during His earthly ministry (Luke 9:28–36).

Moses made his appearance at the transfiguration as well.

Jesus introduced communion over a Passover dinner in order for His people to recall how His sacrifice had freed them from their sins (Matthew 17:26–29).

Multiple times throughout the desert, the Israelites expressed their dissatisfaction with Moses (Exodus 15, 22, 25, 16, 2–12, 17:2–7).

As recorded in Luke 4:16–30, Jesus was rejected by the majority of religious authorities as well as certain people from His hometown.

Judas, one of Jesus’ twelve followers, betrayed Him (Mark 14:10–11), and Jesus was executed.

When Jesus was jailed before his crucifixion, all of his followers deserted him (Mark 14:50).

Moses was a savior of the Israelites, and his role was to foreshadow the one genuine Savior—Jesus Christ—who would come later on.

Moses himself was denied entry into the Promised Place because of his sin, despite the fact that God showed him the land and buried Moses Himself there (Deuteronomy 34).

He will come one day to take us to be with Him for all eternity (John 14:1–3; Acts 1:6–11; Philippians 3:20; Revelation 21:4).

While there are many parallels between Moses and Jesus, there is one significant difference: Moses was a mere mortal.

Jesus, on the other hand, is both a human being and a divine being.

We can only be forgiven and achieve salvation if we place our trust in Him and His promises.

Truths that are related: What is the identity of Jesus Christ?

Was Moses a historical figure in the Bible? What is the Mosaic Covenant and what does it entail? The titles “prophet,” “priest,” and “king” refer to three distinct roles held by Jesus. In accordance with the new covenant What exactly is it? Return to: The Bible’s Statements on Individuals

The Sermon on the Mount and Jesus as the New Moses

Patrick Schreiner contributed to this article. 3 years ago today

Indirect Presentation

It is my philosophy while teaching the book of Matthew that the book may be summed with one word: fulfillment. Israel’s long-awaited aspirations and desires are finally realized, according to the first evangelist, in the person of Jesus. Despite the fact that Matthew links Jesus to a variety of individuals, Moses receives the most attention. Some people are startled to hear that Jesus is never referred to as “the prophet like Moses” or even “the new Moses,” as some believe he should have been.

While explicit parallels to Moses are important, basing a case on them ignores the more legendary, and at times cryptic, character of Matthew’s tale.

A distinction may be drawn, according to one academic, between “direct definition” and “indirect presentation” inside a story.

There are two basic texts in the Bible that lend evidence to this assertion.

A prophet like me from among you, from your brothers—it is to him that you will listen—just as you desired of the LORD your God at Horeb on the day of the assembly, when you cried out, ‘Let me never again hear the voice of the LORD my God, nor see this great fire again, lest I perish in this wilderness.’ ‘They are correct in their statements,’ the LORD revealed to me.’ It is from among their brethren that I will bring up a prophet like you for them to serve them.

And I will put my words in his mouth, and he will talk to them in the manner in which I direct him to do so.
The phrases “redemption” and “exodus” are the most frequently used to refer to Jesus as the new Moses.
I am the LORD, your Holy One, the Creator of Israel, and the King of Israel.
“Remember not the ancient things, nor recall the things of old,” declares the LORD, who creates a way in the sea, a passage across the huge seas, who puts forth chariot and horse, army and warrior; they fall down, they cannot rise, they are extinguished, quenched like a lamp.

As you can see, I’m up to something fresh; it’s just about to burst forth, can’t you see it? It is I who will carve a path through the wilderness and create rivers in the desert.” Matthew is the only New Testament author who builds the portrayal of Jesus as the new Moses in nearly the same way.

Discourses and Their Connection to Moses

Matthew employs a variety of things to establish a connection between Jesus and Moses, but one of the most evident is that Matthew portrays Jesus as the ultimate teacher or prophet when reading the Gospel as a whole. Matthew, in contrast to Mark and Luke, includes five separate discourses. To put it another way, he groups the teachings of Jesus together into huge chunks of information. It is evident that Matthew is putting together Jesus’ teachings in order to depict him as the new prophet, despite the fact that these talks have been given different names by different persons.

5-7: Blessings, and Entrance into the Kingdom of Heaven 10: Discourse on the Mission
13: Parables of the Kingdom
18: Discourse on the Community Woes, and the Coming Kingdom
Chapters 23-25

Even more than that, B.W. Bacon has suggested that Matthew’s desire to offer his Gospel as the new Pentateuch is reflected in this organizational structure (the first five books of the Hebrew Scriptures). A five-fold pattern of discourses and narrative, according to Bacon, combine to produce five “books” that make up the Gospel of Matthew. Specifically, Bacon said that Mark was edited in the book of Matthew to indicate that he was the scribe who was teaching about the nature of the Kingdom of Heaven through his structure.

Labeling chapters 1-2 as a prologue and chapters 26-28 as an epilogue, on the other hand, appears to place much too little attention on these critical portions of the book.

Some of Bacon’s critiques are valid, and some of his fundamental insights are sound.

As an illustration, Matthew depicts Jesus’ teaching in such a way that it is comparable to Moses’ teaching, who is known as the “teacher of Israel” (Matthew 23:35).

Moses and Setting up the Sermon

While the entire first discourse (the Sermon on the Mount) might be viewed through the lens of Jesus as the new Moses, I will concentrate mostly on the events leading up to the sermon. The fact that Matthew describes Jesus as the new Moses when he ascends to give the new law may be explained by four factors. First and foremost, Matthew situates the sermon within the broader backdrop of the arrival of a new prophetic voice. In Matthew 4:12–17, Jesus learns that John the Baptist has been arrested and imprisoned.

It is difficult to overstate the importance of John’s imprisonment at this time.
Matthew quickly identifies Jesus as the one who is greater than John by recounting the story of his baptism (Matt 3:13–17).
It is only at this moment that Jesus begins his own ministry on the earth.
John the Baptist is the last of the Old Testament prophets (Matt 11:13–14), and his death marks the beginning of an eschatologically new period in human history.
To add to this reference to Mosaic imagery, Matthew’s preface to his lecture contains the opening lines of the prologue.
The story of Moses ascending Mount Sinai to receive the law is told in Exodus 19.
Each of the three times it is mentioned, it is in connection to Moses’ journey to Mount Sinai (Ex 19:3, 24:18, 34:4).

When Matthew refers to a mountain, he frequently does not employ the definite article unless the mountain has already been described in the prior context (Matt 8:1, 17:9).

However, in Matthew 5:1, there is no mention of a mountain that was directly preceding it.

Matthew is suggesting a comparison with Mount Sinai, which is the most significant mountain in the Hebrew Bible.

In this way, it is similar to Moses’ position when he received God’s Torah on Mount Sinai.

All three of these characteristics situate the speech in the context of the biblical mountain of Sinai.

The similarities, on the other hand, remain throughout the discourse. Matthew’s purpose appears to be to establish a connection between the law of the Torah and the law of the new covenant. As the new Moses, Jesus brings the new covenant doctrine to the people.

Conclusion

Matthew is concerned with achieving one’s goals. Jesus is presented in Matthew as the new Moses, to be more explicit. The way he does this is by portraying Jesus as the teacher of Israel in five speeches. In some respects, these discourses are a mirror image of the five books of the Pentateuch. Then, when Jesus begins his first talk, there are four indications that he is the new Moses. He began his ministry immediately following the death of the final Old Testament prophet (John the Baptist).

How Is Jesus a Prophet Like Moses?

Jesus is a prophet who came to fulfill prophecy. This reality is acknowledged in varied ways by liberal thinkers, Muslim clergy, and evangelical Christians, among others. So, what exactly is the difference between the two? Those who believe that Jesus is God manifested and the only route to eternal life, as taught by the New Testament, would see that Jesus’ role as prophet is fundamentally different from that of prophets from other religions. But how can we define the difference between the two?

Another approach is to examine how the Bible refers to Jesus as a prophet in various passages.

18:15–22).

In order to respond, we must start with Deuteronomy 18 and examine how Christ carries out the instructions of Moses.

Prophet Like Moses

At the end of Deuteronomy 18, Moses delivers a prophecy: “The LORD your God will raise for you a prophet like me who will come from among you, among your brothers—it is to him that you shall listen” (Deut. 18:15). When Moses died, he left behind a collection of writings that we now refer to as the Pentateuch. Later, an editor added these moving lines at the end of Deuteronomy, which were inspired by the book of Isaiah: And in Israel since Moses, whom the LORD knew face to face, there has not arisen a prophet like him, nor has there been another prophet like him for all the signs and wonders that the LORD sent him to perform in the land of Egypt, before Pharaoh and all his servants and in all his land, nor for all the mighty power and all the great deeds of terror that Moses performed in the sight of all Israel.

(Deuteronomy 34:10–12) The anticipation for a prophet like Moses only rose as a result of this historical perspective.
God provided Moses a vision of heaven that served as a model for the tabernacle (see Exodus 25:9, 40), and he also gave Moses a vision of the Prophet who would lead Israel on a fresh exodus (see Exodus 25:9, 40).
He is not just a representative of God, as Aaron was for Moses (Ex.
12:6–8).
7:1).
34:12; cf.
12:8).
God created Moses’ prophetic stature to be larger-than-life in order to serve as a paradigm against which all other prophets would be assessed in the future.

But, of course, Jesus would go above and beyond just delivering a word from God. He would bring God to his people, and his people would bring God to their people.

Looking for and Listening to the Prophet

The rest of the Old Testament describes the prophets’ involvement in the history of Israel. For example, the Lord declares in Jeremiah 7:25, “From the day your forefathers came out of Egypt until this day, I have continually sent all of my servants the prophets to your forefathers, and I have visited them day after day.” Despite their continued ministry, none of them is ever referred to as a Prophet—at least not until we come to John the Baptist and Jesus. The fact that John is the first prophet since Malachi generates a number of issues for the Pharisees, including: “Are you Elijah?

Do you claim to be the Prophet?
His disciples quickly acknowledge that he is “a prophet” (John 4:19), and the crowds soon agree that he is “the Prophet who is to be born into this world” (John 1:14).
Though the many aspects of Jesus’ identity remained a mystery until his death and resurrection (John 7:40–41), it wasn’t long before his supporters recognized him as a Prophet in the same way that Moses had.
You are required to pay attention to everything he has to say.
Those who pay attention to him will be rescued, while those who do not will be utterly annihilated.
Those who pay attention to Jesus will be saved, while those who do not will be condemned to death.
As part of this same conversation, the Father tells Peter, “This is my Son, my Chosen One; pay attention to him” (Luke 9:35).
18:15).

What It Means

This is the message for today: Jesus’ prophetic words provide forgiveness, redemption, and eternal life to those who believe in them. Because his words are the complete and ultimate revelation from God (Heb. 1:1–2:4), we must pay attention to what he has to say. Jesus, on the other hand, does more than merely disclose God’s realities. God became human (John 1:1–5), the Word became flesh (John 1:14), and his message of grace is much greater than Moses’ message (John 1:14–18). Jesus does more than only expose God’s realities to those who believe in him.

Jesus is a prophet who asks us to follow him from death to life, just as Israel followed Moses across the Red Sea and was baptized into his name.
10:2).
According to Jesus’ words in John 14:6, “I am the way, the truth, and the life; no one comes to the Father except through me.” His teachings continue to provide life to anyone who would listen today (Eph.
Consequently, when we evaluate the meaning of the word “prophet” in the context of Jesus, we must consider how the entire Bible portrays him as a prophet alongside Moses.
Because it is only when we hear Christ’s voice as the incarnate Lord that we are able to identify who he is and how his words provide life to those who hear them.

He is, without a doubt, the greatest prophet of all time. For this reason, in a society crowded with competing prophets, we must give priority to him above all others in our attention.

Who Was Moses in the Bible?

Moses, maybe more than any other character in the Bible, is perhaps the most well-known. Throughout his life, he took on a variety of responsibilities, which I will discuss briefly. It’s easy to romanticize Biblical heroes who do great things, yet they were real people who had real problems, just like us. Let’s take a look at eight facts about Moses — who he was according to the Bible, as well as some specifics about his life.

1. Moses was a Hebrew.

He was born to Jochebed and Amram, both of whom were from the tribe of Levi, during the time when the children of Israel were held as slaves in Egypt. He was the youngest of three children, with a sister called Miriam and a brother named Aaron. He grew up in the suburbs of Philadelphia.

2. Moses was a special baby.

Because there were so many Israelite slaves, the Pharaoh was terrified of them, and he ordered that all of the boy newborns be slaughtered as a result. Moses’ mother shielded him from harm. For three months, she kept him concealed since she realized he was an unique baby (Exodus 2:2). Then, when she realized she couldn’t keep him hidden any longer, she built a small boat, sailed it down the Nile River, and concealed baby Moses in the reeds along its banks. He didn’t last long in the tomb before being rescued by the daughter of the Pharaoh.

It just so happened that this woman happened to be Moses’ mother.

3. Moses was raised as royalty.

After Moses was weaned, the Pharaoh’s daughter took care of him in the palace, where he was surrounded by all of Egypt’s riches.

4. Moses was a murderer.

He grew raised in the palace, yet he was well aware that he was a Hebrew. “Looking this way and that and finding no one, he murdered the Egyptian and hid him in the sand,” the Bible tells of Moses’ reaction when he witnessed an Egyptian assaulting a Hebrew slave (Exodus 2:12). Because a Hebrew slave called him out on it the next day, it wasn’t the best coverup.

5. Moses was afraid.

We are all familiar with dealing with fear, but Moses was not. When Pharaoh discovered what Moses had done, he attempted to assassinate him. Moses was on the run for his life. He spent 40 years in the desert of Midian, where he met and married Tharbis and Zipporah, and raised their sons Gershom and Eliezer. When God “.came to him in flames of fire from behind a bush,” fear arose once again in his mind. Moses saw that, despite the fact that the bush was on fire, it did not burn” (Exodus 3:2).

Moses was terrified and made excuse after excuse, the most notable of which was that he stammered.

God was displeased with Moses and became enraged with him for refusing to send someone else.

6. Moses was a courageous leader.

God enlisted the assistance of Moses’ brother Aaron in order to help him overcome his fear, vowing to support them both. Moses stepped up to the occasion. He led the Israelites out of Egypt after a long and drawn-out narrative including the 10 plagues and the Pharaoh’s resistance. When the Israelites were caught between the Pharaoh, who had changed his mind and was pursuing the newly liberated slaves, and the Red Sea, Moses encouraged them not to be scared. Maintain your resolve, and you will witness the rescue that the LORD will bring you today” (Exodus 14:13).

The prophet also said, “The Egyptians you see today you will never see again.” (Exodus 14:13), and he was absolutely correct. By the might of God, Moses was able to guide them over the Red Sea on dry ground. That was only the beginning of Moses’ brave and self-sacrificing leadership.

7. Moses was close with God.

The task that God assigned to Moses was fraught with obstacles and problems. Moses was never able to keep his feelings and inquiries hidden from God. They spent 40 days together on the summit of Mount Sinai, when God presented Moses with “.the two tablets of the covenant law, the tablets of stone written by the finger of God,” according to the Bible (Exodus 31:18). Meanwhile, the people had grown bored of waiting for Moses and had constructed an idol, which they began to worship. God was enraged by this, and He promised to murder them all instead, turning Moses into a mighty nation in the process.

8. Moses was buried by God.

God remained at Moses’ side till the very end, burying him in secrecy. Moses lived to reach 120 years old and was in perfect health throughout his life. The strength and vision of “.his eyes were not weak, nor his strength gone” (Deuteronomy 34:7). The people mourned for him for 30 days until God intervened and instructed Joshua to assume the post of leader. According to what God had spoken beforehand, Moses the servant of the LORD died there in Moab. He buried him in Moab, in a valley overlooking Beth Peor, but no one knows where he is buried to this day” (Deuteronomy 34: 5-6).

Whether or not this is accurate, God might be burying his companion at this time.
Danielle Bernock is a multi-award-winning novelist with a global audience.
It is anticipated that her latest book, Because You Matter: How to Take Ownership of Your Life so that You Can Really Live, will be published in the fall of 2019.
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SIMILARITIES BETWEEN JESUS & MOSES

My understanding of the Bible grows as I read it, and I realize that it is not simply a collection of many separate tales, but that it is a collection of many stories that eventually convey one story. Several generations of Christians have viewed the Bible as a collection of old, heroic, and moral stories that inspire and educate us. Is there a way for any of these stories to be related to one another? Is there a common thread that runs across them all? I’m not talking about some strange conspiracy theory about how all Pixar movies take place in the same galaxy (if you haven’t heard of this idea, it’s really very fascinating, but that’s beside the point).

Interestingly enough, it was Jesus himself who was the first to clearly establish such a “intersection” or “connection” between all of the events in the Bible—and in an intriguing twist, he argued that every narrative was ultimately abouthimself.
Jesus, without a doubt, provides us with the proper glasses for accurately reading and comprehending the Scriptures.
Jesus claims that all of these tales eventually point to him, that they are fulfilled in him, and that they find their fuller significance in his larger story.
Rather than simply being the fulfillment of these other tales, his narrative is the fulfillment of these other stories in and of itself.
It was my intention in writing this blog post to expressly address how the famous Old Testament character Moses looks forward to, foreshadows, and prefigures the coming of Jesus in several ways.
Take a look at this: The Pharaoh of Egypt, during the time of Moses, ordered the mass execution of every Hebrew child under the age of two years.
Moses led his people out of Egypt in order to redeem them.

He remained in Egypt throughout his childhood.

Moses was born in a straw-thatched basket, floated down a river, and was later adopted by Egyptian royalty after being abandoned by his parents.

Moses grew raised in the palace of Pharaoh, which was the most prestigious position in his society at the time.

Moses was a descendant of the Levites of Israel.

Moses led the Israelites out of Egypt, where they had been held captive.

God gave Moses the ten commandments on Mount Sinai, which is where he received them.

Moses was the bearer of the law and the pointer to the gospel.

They were enslaved in Egypt for 400 years, until Moses was born and came to their aid.

Before beginning his ministry to save the Israelites, Moses journeyed through the desert and expressed his skepticism to God.

Despite the fact that Moses was king in Egypt, he gave up his position of authority in order to serve and save an oppressed people.

Incredibly, Moses was both royalty and a slave at the same time, having been born a prince while simultaneously being raised as a Hebrew.

It was a burning bush that God used to communicate with Moses, yet it was not burned by the fire.

The Red Sea was parted by Moses.

A total of 12 spies were chosen by Moses and dispatched into the Promised Land.

In prayer, Moses begged God to supply enough food for the multitudes of Israelites who were starving in the desert; God responded to his appeal by miraculously providing more manna and quail from the skies than they could possible consume.

Jesus implored with God that he would supply enough food for his thousands of disciples so that they would not starve in the countryside; God fulfilled his petition, and Jesus miraculously provided more bread and fish than they could ever consume.

Moses was the first person to receive God’s covenant.

The law was written by Moses, who is also known as the author of the law.

Moses was the first to act as a middleman.

Moses carried the Ark of the Covenant and the improvised tabernacle, which held the presence of God, around with him on his back and shoulders.

A snake was tied to a pole, and anybody who stared at it would be protected from the dreadful snakebites that would otherwise befall them.

The Passover Lamb was initially instituted by Moses in order to absorb the wrath of God.

The Passover Lamb of Moses was just a type of the Passover Lamb of Christ, who would come later.

Water was transformed into wine by Jesus.

The law was fulfilled through Jesus.

Jesus will marry the church, which is not entirely comprised of Jews, but includes non-Jews as well, who have been grafted into Israel’s salvation inheritance via the work of the Holy Spirit.

Ultimately, Jesus will guide us into the eternal, ultimate Promised Land of heaven, which will be the better Promised Land of reconciliation with God.

The same is true when we are dying of spiritual thirst in the desert of spiritual separation from God.

And I’m confident that there are more parallels to be found.

And it is precisely for this reason that I believe it to be true.

Jesus is the focal point of all existence, and God was delighted to be able to honor his Son in this manner.

As a matter of fact, Moses, for all of his greatness, is only a symbol, a pointer, and a shadow of the truer and bigger Moses, JESUS. Here are several additional instances, some of which are a little more far-fetched.

Moses, Elijah, and Jesus: Why are they all together at the Transfiguration?

In the Synoptic Gospels (Matthew, Mark, and Luke), the Transfiguration is described in detail. It’s also mentioned briefly in the second Epistle of Peter and, some believe, subtly alluded to in John’s Gospel (“We have seen his glory, the glory of the one and only Son”), as John was one of the three apostles who witnessed the miracle (along with Peter and James). Along with Jesus’ Baptism, Crucifixion, Resurrection, and Ascension, according to the Gospels, his Transfiguration is regarded one of the five defining moments of his life on the mountain of Transfiguration.

The verse has undoubtedly also been interpreted allegorically, with the emphasis placed on the necessity of the believer’s transfiguration by the operation of the Holy Spirit.
What exactly are Moses and Elijah doing in this room, conversing with Jesus?
In some ways, the presence of Moses is easy to comprehend.
For another thing, we are told in the Book of Exodus (34:29-35) that “his face was dazzling” as Moses came down from Sinai with the Ten Commandments (this passage is sometimes referred to as “the radiant face of Moses”), much as Jesus’ face “shone like the sun” during his Transfiguration.

However, there is one more interesting fact to consider: According to Luke’s Gospel (9:28-36), Jesus, Moses, and Elijah were conversing about his departure (that is, Jesus’), “which he was about to bring to fulfillment at Jerusalem,” and that they were chatting about his departure (that is, Jesus’).

In this passage, the author provides a coherent view of the history of redemption, tracing it from Moses’ freedom to the salvation supplied by Christ.

Here’s something to think about: Elijah was also “taken away.” According to traditional interpretation, the appearance of Moses and Elijah during the Transfiguration symbolizes “the Law and the Prophets,” which are now being fulfilled in and through Jesus’ life as the Messiah.

The question is, why Elijah and not one of the other prophets of the Old Testament such as Isaiah, Hosea, or even John the Baptist, who is sometimes referred to as “the final prophet of the Old Testament”?

“Through Jesus,” the Catechism adds, “the Holy Spirit brings his prophetic message to a close.” In a sense, John completes the cycle of prophets that began with Elijah.” According to the Gospel of Matthew (11:13-14), “For all the Prophets and all the Law prophesied until John the Baptist came.” In other words, if you are prepared to believe it, he is the Elijah who was to come.” If John the Baptist is the “new” Elijah, why was Elijah still “to come” if the Baptist is the “old” Elijah who has already arrived?

And why is he talking to Jesus in the first place?

According to the second book of Kings, the prophet did not die, but rather was transported to heaven “by fire,” “in a whirlwind,” and “carried away in a chariot of fire” instead.

As a prefiguration of Jesus’ own Ascension into Heaven alive after his resurrection, this chapter is known as “Elijah’s departure.” It is also referred to as “Elijah’s departure.” It seems obvious because Elijah and Moses are the two figures who are also discussing Jesus’ own departure (exodos), which makes sense as well.

Check out the slideshow below to discover some of the most remarkable portrayals of the Transfiguration in Renaissance art.