How Many Years From Moses To 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 is eleven years old.

The Babylonian captivity begins at this point in time.

After 70 years of Babylonian captivity, Jerusalem was re-edified and rebuilt from the ground up.

During the first year of Cyrus’ reign, the children of Israel were delivered.

After Darius had reigned for 20 years, Nehemiah was granted his freedom and set out to rebuild the city, which was completed in the 32nd year of the reign of the aforementioned Darius.

The total number of years is seventy-one.

In the ninth chapter of Daniel, it is said that Jerusalem will be rebuilt, and that from that time until the return of Christ, there would be 69 weeks, with each week representing seven years.

5775 years, six months, and those odd ten days are the total number of years from the beginning of the world to the present year of our Lord God 1801, according to this calculation.

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.

B.C. (Before Christ) and A.D. (In the Year of our Lord)

B.C. is an acronym that, according to Webster’s Dictionary, stands for “before Christ” and refers to the period of time preceding the birth of Jesus Christ. People and events that you read about in the Old Testament, for example, lived in the approximate time periods that are listed below:

Years Before Christ (B.C)	Event in World History
2100 B.C.	Abraham was called by God (approximately2100 years before the birth of Christ)
1525 B.C.	Moses was born
1445 B.C.	Ten Commandments given to Moses
1090 B.C.	Sampson is a judge for Israel
1005 B.C.	David becomes king of Israel
870 B.C.	Elijah the prophet begins ministry
740 B.C.	Isaiah begins his ministry
586 B.C.	Temple in Jerusalem destroyedby Babylonians
535 B.C	Daniel’s last vision
460 B.C.	Ezra returns from exile
356 B.C.	Alexander the Great was born
200 B.C.	Rome defeats Hannibal
37 B.C.	Herod is king of Judea
~4 B.C. **	Jesus is born

A.D., according to Webster’s Dictionary, is derived from the Latin phrase “anno Domini,” which means “in the year of our Lord,” or “in the year of our Lord.” This relates to our present calendar, which is a countdown from the date of Jesus’ birth, as in:

In the Year of our Lord (anno Domini – A.D.)	Event in World History
27**A.D.	John the baptizerbegins his ministry.
27** A.D.	Jesus begins His ministry (atthe approximate age of 30).
30** A.D.	Jesus is crucified on crossraised from dead (at the approximate age of 33).
30** A.D.	Jesus’ church begin in Jerusalemon the day of Pentecost and the Lord begins adding peopleto His church (see Acts 2:37 through the end of thechapter).
70 A.D.	Jerusalem and the temple destroyedby the Roman emperor Titus.
410 A.D.	Fall of Rome to the Visigoths.
1451 A.D.	Christopher Columbus was born.
1776 A.D.	U.S. declaration of IndependenceAdopted.
1914 A.D.	World War I started.
2000 A.D.	The world celebrates the startof a new millennium, approximately 2000 years afterthe birth of Jesus.

** The 4 lost years:

According to the world’s current calendar, the years are counted backwards from the date of Jesus’ birth (for example, the year 2010 A.D. would indicate 2010 years after Jesus’ birth). Although there have been a number of different calendars (e.g., Roman, Jewish, and so on) and different systems of counting the number of days and months in a year throughout history, there has been a consistent pattern throughout the past two thousand years (for example, the Jewish calendarhas only 360 days). After several hundred years of international agreement on a universal definition of a year (e.g.

Despite the fact that your calendar may have indicated that it was 1940 A.D.

According to our current calendar, it was really 1943 years after the birth of Christ that this occurred.

As a result, the present date has not changed, but the dates of historical events have, for the most part, been adjusted (for example, Jesus’ birth is now reported to have occurred in 4 B.C.

If these calendar differences had never existed, Jesus would have been born in the year 0 A.D., He would have begun His ministry in the year 30 A.D., He would have died on the cross in the year 33 to 34 A.D., and you would have needed to add approximately 4 years to today’s date to arrive at the correct date.

Note about alternatives to the use of “A.D”:

Some writers now choose to use the abbreviations “c.a.” or “c,” rather than “A.D.” when referring to the year A.D. It is said that the abbreviation “c.a.” or “c” comes from the Latin word “circum,” according to Webster’s dictionary. Some, on the other hand, say that it signifies “present age.” Otherwriters use the abbreviation”c.e.”which originally meant”Christian era”, but also has came to be dubbed by thosethat don’t believe in Christ as the”current era.” To proceed, you must close this window or tab.

Timeline From Moses To Jesus – Bible Timeline Teaching Banner

A Bible History Timeline is a creative representation of biblical events and principles that can be used to teach Bible events and principles. Many preachers and instructors in our churches, however, continue to preach superficial, fragile, shallow, and light-weight sermons, and their congregations are scarcely growing in their understanding of the Bible as a result. Preachers like preaching “moral essays” and “warming affirmations” because, according to popular belief, if we truly love our folks, we will do what they say.

When it comes down to it, the more relevant we become to our environment, the less relevant we are to our environment.
Do not pay attention to tales and lengthy genealogies, which raise doubts rather than godly edification, which is grounded in faith: this is what to do.
I tried to explain that in the instance of that specific scripture, it was not speaking to investigating the Bible, but rather to the erroneous doctrines and philosophy of Gnosticism, but he was having none of it.
Without being aware of something that had such a significant impact on the New Testament church, how could he study and teach the Bible effectively in its entirety?

Make it our goal, as teachers and preachers, to weave the threads of the Bible and God’s plan together into a logical whole that our people will be able to draw on for the rest of their lives, to assist them in better understanding God, His Eternal Plan, the Church, and how to better interpret the Bible to use as a model for our lives in the process.

For more information on how to use a Bible TimeLine, visit our Bible TimeLine Chart page and read up on the biblical study tool.

The Bible in Chronological Order Of Events, the Noah Flood Timeline, the Isaiah Flood Timeline, and the Old Testament Books in Chronological Order are some of the topics covered in this section.

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.

(Matthew 11:29).

Water was provided by Moses to Jethro’s daughters in Exodus 2, and Jesus provided water to the Samaritan woman in John 4.

Exodus 16:35 describes how Moses provided food for the Israelites by the miracle of manna and quail, but Mark 6:30–44 describes how Jesus provided food for the 5,000 and 4,000 by dividing loaves of bread and fish (Mark 6:30–44; 8:1–10).

As part of the Sermon on the Mount (Matthew 5–7), Jesus provided a new commandment, focusing on the fundamental substance of the Mosaic Law and emphasizing the significance of having one’s heart in the right place with God.

In a subsequent conversation, Jesus instructed His followers, “I offer you a new commandment: that you love one another as I have loved you.

If you have love for one another, everyone will know that you are my disciples as a result of your actions “(See also John 13:34–35.) Both Moses and Jesus had a strong relationship with God.

Jesus is theSon of God and a member of the Triune Godhead.

While on earth, He underwent the transfiguration.

The custom of the Passover meal was established by Moses in order for the Israelites to commemorate how God freed them from the Egyptians (Exodus 12).

Both Moses and Jesus came to help their people, yet they were both rejected by some of those very people who were in need of saving.

While Moses was on Mount Sinai, the Israelites resorted to their old ways of idol worshipping the sun and moon (Exodus 32).

When Jesus declared Himself to be the bread of life, many of those who had been following Him deserted Him (John 6:22–71).

Jesus’ accuser, Peter, who had witnessed the transfiguration and had frequently declared his loyalty to Jesus (John 6:68–69; Matthew 16:13–20; Luke 22:31–34), now claims to have never heard of Him (John 18:15-18, 25–27).

There is no coincidence in the innumerable parallels seen between Moses and Jesus, indicating their kinship.

The Israelites were led out of slavery and into the Promised Land by Moses.

In contrast, Jesus frees us from the bonds of sin and prepares a path for us to enter the kingdom of heaven.

When the writer of Hebrews describes many faithful men and women, he writes, “And all these, though commended for their faith, did not receive what was promised, because God had provided something better for us, so that they should not be made perfect apart from us,” which is translated as “that they should not be made perfect apart from us.” It is in Jesus Christ that God’s ultimate promise of redemption is fulfilled, and it will be completely realized when He returns (see 2 Peter 3:8–9; Revelation 19–22).

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 receive 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

What is the basic timeline of the Old Testament?

A true and comprehensive genealogical record of the Old Testament has been assumed for the sake of compiling the following Old Testament chronology. If this is the case, God created the world around 6000 years ago. All of the dates are approximations. From the beginning to the end, there was a flood. Adam and Eve were exiled from the Garden of Eden around 4000 BC (we don’t know how long they were in the Garden before their exile). Adam lived between 4000 and 3070 BC (Genesis 2:7; 5:5) Methuselah lived from 3350 BC to 2350 BC (Genesis 5:21; 5:27) Noah lived from 2950 BC until 2000 BC (Genesis 5:29; 9:29) The Flood occurred around 2350 BC (Genesis 6–9).

Some speculate that his name, which means “death/spear/violence — bring,” was inspired by the prophecy that his death would bring.
2350 BC (Genesis 6–9): The Flood to Abraham Flood: 2350 BC (Genesis 6–9) The Tower of Babel was built in 2250 BC (Genesis 11:1–9).
braham lived from 2165 BC until 1990 BC (Genesis 11:26; 25:8) Noah died when Abraham’s father was still alive, according to the genealogy recorded in the Old Testament.
Lamech was Noah’s grandfather.
Abraham is banished to exile.
Isaac lived from 2065 BC until 1885 BC (Genesis 21:1; 25:29) Jacob lived from 2005 BC until 1855 BC (Genesis 25:26; 49:33) Joseph lived between 1910 BC and 1800 BC (Genesis 30:23–24; Genesis 50:26).
Jacob and family go to Egypt: 1870 BC (Genesis 46—47) Approximately 1870 BC to 1450 BC (Genesis 46—Exodus 12:33-41) was spent in exile in Egypt.

Noah was born in the year 950 and died in the year 950.

The Return of the Exiles to the Monarchy Approximately 1870 BC to 1450 BC (Genesis 46—Exodus 12:33-41) was spent in exile in Egypt.

Exodus from Egypt took place around 1450 BC (Exodus 12:33–14:31).

Jurisdiction of Joshua spanned the period 1410–1390 BC (Deuteronomy 34:9–Judges 2:8).

From 1195 BC through 1155 BC, Gideon serves as a judge (Judges 6) Between 1090 and 1045 BC, Samuel serves as a judge (see 1 Samuel 1:1—25:1).

They therefore requested the appointment of a king.

In the year 1015 BC, David reigned from 970 BC (see 2 Samuel 1:1—1 Chronicles 19:1).

The Kingdom of Babylon is divided: 930 BC (2 Chronicles 10) Israel Israelite Kingdom of Northern Kingdom (930 BCE – 725 BCE)Elijah serves as Prophet (870 BCE – 725 BCE) CObadiah acts as Prophet about the year 845 BCE.

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

Moreover, Bacon has claimed that Matthew’s desire to offer his Gospel as the new Pentateuch is reflected in this structure, which he terms “the new Pentateuch” (the first five books of the Hebrew Scriptures). Bacon proposed that the Gospel was structured by an alternating five-fold pattern of discourses and narratives, which combined to produce five “books.” Mark was amended in the book of Matthew, according to Bacon, to demonstrate that he was the teacher, who was teaching about the nature of the Kingdom of Heaven through the framework of the gospel.

This classification appears to place far too little importance on the first two chapters of the book and the last four chapters of the book (chapters 26-28).

While it is reasonable to bring out some of these critiques, Bacon’s core insight is on the right track overall.

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 23:37).

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).

However, although Matthew never expressly states that Jesus is the new Moses, the imagery he employs is unambiguous in its meaning.

Patrick Schreiner’sMatthew: Disciple and Scribewas used as a source for this adaptation (to be published in 2019).