Editing Moses (section)

=== Christianity ===
[[File:The-Transfiguration-1480-xx-Giovanni-Bellini.JPG|thumb|upright=1.15|[[Transfiguration of Christ (Bellini)|Moses, to the left of Jesus]], at the [[Transfiguration of Jesus]], by [[Giovanni Bellini]], {{circa|1480|lk=no}}]]
Moses is mentioned more often in the [[New Testament]] than any other [[Old Testament]] figure. For [[Christianity|Christians]], Moses is often a symbol of [[God's law]], as reinforced and [[Expounding of the Law|expounded on]] in the teachings of [[Jesus]]. New Testament writers often compared Jesus' words and deeds with Moses' to explain Jesus' mission. In [[Acts]] 7:39–43, 51–53, for example, the rejection of Moses by the Jews who worshipped the [[golden calf]] is likened to the rejection of Jesus by the Jews that continued in traditional Judaism.<ref>{{Cite book |title=Acts |series=IVP New Testament Commentary Series |last=Larkin |first=William J. |publisher=Intervarsity Press Academic |year=1995 |isbn=978-0-8308-1805-1}}</ref><ref>{{Bibleverse|Acts|7}}</ref> Comparisons such as these are examples of the interpretive method known as [[Typology (theology)|typology]], which holds that early biblical figures can be seen as anticipatory prefigures of Jesus Christ. This method is influential in the theology of many branches of Christianity, including Catholicism and Protestantism.<ref>{{cite book |chapter=[[s:A Practical Commentary on Holy Scripture/XXXVII. The Golden Calf|XXXVII. The Golden Calf]] |title=A Practical Commentary on Holy Scripture |year=1910 |publisher=B. Herder |first=Friedrich Justus |last=Knecht |author-link=Justus Knecht}}</ref><ref>Beale, G. K., and Carson, D. A., eds. ''Commentary on the New Testament Use of the Old Testament''. Baker Academic, 2007.</ref>

Moses also figures in several of Jesus' messages. When he met the Pharisee [[Nicodemus]] at night in the third chapter of the [[Gospel of John]], he compared Moses' lifting up of the [[bronze serpent]] in the wilderness, which any Israelite could look at and be healed, to his own lifting up (by his death and resurrection) for the people to look at and be healed. In the sixth chapter, Jesus responded to the people's claim that Moses provided them ''[[manna]]'' in the wilderness by saying that it was not Moses, but God, who provided. Calling himself the "[[Bread of Life Discourse|bread of life]]", Jesus stated that he was provided to feed God's people.<ref>{{bibleverse|John|6:35}}</ref>

Moses, along with [[Elijah]], is presented as meeting with Jesus in all three [[Synoptic Gospels]] of the [[Transfiguration of Jesus]] in [[Matthew 17]], [[Mark 9]], and [[Luke 9]]. In [[Matthew 23]], in what is the first attested use of a phrase referring to this rabbinic usage (the Graeco-Aramaic {{lang|he|קתדרא דמשה}}), Jesus refers to the scribes and the Pharisees, in a passage critical of them, as having seated themselves "on the chair of Moses" ({{langx|el|Ἐπὶ τῆς Μωϋσέως καθέδρας }}, ''epì tēs Mōüséōs kathédras'')<ref>{{bibleverse||Matthew|23:2|HCSB}}</ref><ref>{{cite book |first=Peter J. |last=Tomson |title=Studies on Jews and Christians in the First and Second Centuries |url=https://books.google.com/books?id=z1mHDwAAQBAJ&pg=PA501 |date=11 February 2019 |publisher=Mohr Siebeck |isbn=978-3-16-154619-8 |page=517}}</ref>

His relevance to modern Christianity has not diminished. Moses is considered to be a [[saint]] by several churches; and is commemorated as a prophet in the respective [[Calendar of saints|Calendars of Saints]] of the [[Eastern Orthodox Church]], the [[Roman Catholic Church]], and the [[Lutheran]] churches on September 4. In [[September 4 (Eastern Orthodox liturgics)|Eastern Orthodox liturgics]] for September 4, Moses is commemorated as the "Holy Prophet and God-seer Moses, on Mount Nebo".<ref>Great [[Synaxarium|Synaxaristes]]: {{in lang|el}} ''[http://www.synaxarion.gr/gr/sid/552/sxsaintinfo.aspx Ὁ Προφήτης Μωϋσῆς].'' 4 Σεπτεμβρίου. μεγασ συναξαριστης.</ref><ref>[http://oca.org/saints/lives/2016/09/04/102490-holy-prophet-and-god-seer-moses "Holy Prophet and God-seer Moses"]. ''Lives of the Saints''. OCA.</ref>{{efn|According to the Orthodox [[Menaion]], September 4 was the day that Moses saw the [[Promised Land|Land of Promise]].<ref>"September 4: The Holy God-seer Moses the Prophet and Aaron His Brother". In: ''The Menaion'', Volume 1, The Month of September. Translated from the Greek by the Holy Transfiguration Monastery. Boston, Massachusetts, 2005. p.&nbsp;67.</ref>|group="note"}} The Orthodox Church also commemorates him on the [[Nativity Fast#Sunday of the Forefathers|Sunday of the Forefathers]], two Sundays before the [[Nativity of Jesus|Nativity]].<ref>[http://www.orthodoxengland.org.uk/sermhff.htm ''The Sunday of the Holy Forefathers'']. St John's Orthodox Church, Colchester, Essex, England.</ref> Moses is also commemorated on July 20 with [[Aaron]], [[Elijah|Elias]] (Elijah) and [[Eliseus]] (Elisha)<ref>{{Cite web |title=Mojżesz |url=https://deon.pl/imiona-swietych/mojzesz,6365 |access-date=2021-09-03 |website=DEON.pl |language=pl}}</ref> and on April 14 with all saint [[Sinaia Monastery|Sinai]] monks.<ref>{{Cite web |title=Пророк Моисе́й Боговидец |url=https://azbyka.ru/days/sv-moisej-bogovidec |access-date=2021-09-03 |website=azbyka.ru |language=ru}}</ref>

The [[Armenian Apostolic Church]] commemorates him as one of the Holy Forefathers in their [[Calendar of Saints (Armenian Apostolic Church)|Calendar of Saints]] on July 30.<ref>{{cite web |url=http://www.armenianchurch.org/index.jsp?sid=1&id=1904&pid=33 |script-title=hy:Տոնական օրեր |language=hy |website=Armenian Church |access-date=31 August 2017}}</ref>

==== Patristic, Conservative and Reformed Protestant  ====

Within early Christian and Reformed theological traditions, many interpreters draw typological connections between the life of [[Moses]] and the mission of [[Jesus Christ]]. These interpretations emphasize covenant, deliverance, mediation, and fulfillment, developed through readings rooted in [[Patristics|patristic]] and [[Reformed theology]] perspectives.<ref>{{cite book | editor1-last=Beale | editor1-first=G. K. | editor2-last=Carson | editor2-first=D. A. | title=Commentary on the New Testament Use of the Old Testament | publisher=Baker Academic | year=2007 }}</ref><ref>{{cite journal | last=Hays | first=Richard B. | title=Can the Gospels Teach Us How to Read the Old Testament? | journal=Pro Ecclesia | volume=11 | year=2002 | pages=402–418 }}</ref>

Sydney Greidanus notes that both Moses and Jesus were born under threat—Pharaoh’s decree in {{bibleverse|Exodus|1:22}}, and Herod’s in {{bibleverse|Matthew|2:16}}.<ref>{{cite book | last=Greidanus | first=Sydney | title=Preaching Christ from the Old Testament | publisher=Eerdmans | year=1999 | page=234 }}</ref> [[Christopher J. H. Wright]] observes that both were rejected by their people ({{bibleverse|Exodus|2:14}}, {{bibleverse|Acts|7:25–27}}, {{bibleverse|John|1:11}}).<ref>{{cite book | last=Wright | first=Christopher J. H. | title=Knowing Jesus Through the Old Testament | publisher=IVP Academic | year=2014 | pages=87–88 }}</ref>

[[John Murray (theologian)]] describes Moses as the mediator of the old covenant ({{bibleverse|Exodus|24:8}}) and Jesus as mediator of the new ({{bibleverse|Luke|22:20}}, {{bibleverse|Hebrews|9:15}}).<ref>{{cite book | last=Murray | first=John | title=The Covenant of Grace | publisher=Presbyterian and Reformed | year=1953 }}</ref> At the [[Transfiguration of Jesus|Transfiguration]] ({{bibleverse|Luke|9:30–31}}), Jesus speaks with Moses and Elijah about his "departure" (exodos), a term that [[Cyril of Alexandria]] and [[I. Howard Marshall]] view as linking Jesus' death to the original exodus.<ref>{{cite book | last=Marshall | first=I. Howard | title=The Gospel of Luke | publisher=Eerdmans | year=1978 | pages=395–396 }}</ref><ref>{{cite book | last=Cyril of Alexandria | title=Commentary on Luke | volume=Homily 51 }}</ref>

{{bibleverse|Deuteronomy|18:15}}, cited in {{bibleverse|Acts|3:22}}, is interpreted as a prophecy fulfilled in Jesus. [[B. B. Warfield]] calls Moses “the clearest and most complete type of Christ” in the Old Testament.<ref>{{cite book | last=Warfield | first=B. B. | title=The Person and Work of Christ | publisher=Presbyterian and Reformed | year=1950 | page=47 }}</ref> [[John Calvin]] contrasts Moses as a faithful servant ({{bibleverse|Exodus|33:11}}, {{bibleverse|Hebrews|3:5–6}}) with Christ as the Son who reveals the Father ({{bibleverse|John|1:18}}).<ref>{{cite book | last=Calvin | first=John | title=Commentary on the Epistle to the Hebrews | publisher=Calvin Translation Society | year=1853 }}</ref>

In Reformed interpretation, it is significant that Moses, the lawgiver, was not allowed to enter the promised land due to his disobedience at Meribah ({{bibleverse|Numbers|20:12}}). In contrast, Joshua and Caleb, who trusted God's promise, were permitted to enter ({{bibleverse|Numbers|14:30}}). [[G. K. Beale]] notes that {{bibleverse|Hebrews|3:16–19}} and {{bibleverse|Hebrews|4:1–11}} use their example to warn against unbelief and point to the greater rest secured by Christ.<ref>{{cite book | editor1-last=Beale | editor1-first=G. K. | editor2-last=Carson | editor2-first=D. A. | title=Commentary on the New Testament Use of the Old Testament | publisher=Baker Academic | year=2007 | pages=945–950 }}</ref> In this reading, Moses represents the Law, Joshua anticipates Christ, and the promised land foreshadows eternal rest in Jesus.

==== Mormonism ====
{{Main|Book of Moses}}
Members of [[the Church of Jesus Christ of Latter-day Saints]] (colloquially called [[Mormons]]) generally view Moses in the same way that other Christians do. However, in addition to accepting the biblical account of Moses, Mormons include [[Book of Moses|Selections from the Book of Moses]] as part of their scriptural canon.<ref>{{cite encyclopedia |last=Skinner |first=Andrew C. |author-link=Andrew C. Skinner |title=Moses |contribution-url=http://contentdm.lib.byu.edu/cdm/ref/collection/EoM/id/3959 |pages=958–959 |editor1-last=Ludlow |editor1-first=Daniel H. |editor1-link=Daniel H. Ludlow |encyclopedia=[[Encyclopedia of Mormonism]] |location=New York |publisher=[[Macmillan Publishing]] |year=1992 |isbn=978-0-02-879602-4 |oclc=24502140}}</ref> This book is believed to be the translated writings of Moses and is included in the [[Pearl of Great Price (Mormonism)|Pearl of Great Price]].<ref>{{cite encyclopedia |last=Taylor |first=Bruce T. |title=Book of Moses |pages=216–217 |editor1-last=Ludlow |editor1-first=Daniel H |editor1-link=Daniel H. Ludlow |encyclopedia=[[Encyclopedia of Mormonism]] |location=New York |publisher=[[Macmillan Publishing]] |year=1992 |isbn=978-0-02-879602-4 |oclc=24502140 |contribution-url=http://contentdm.lib.byu.edu/cdm/ref/collection/EoM/id/5555}}</ref>

Latter-day Saints are also unique in believing that Moses was taken to heaven without having tasted death ([[Translation (LDS Church)|translated]]). In addition, [[Joseph Smith]] and [[Oliver Cowdery]] stated that on April 3, 1836, Moses appeared to them in the [[Kirtland Temple]] (located in [[Kirtland, Ohio]]) in a glorified, immortal, physical form and bestowed upon them the "keys of the gathering of Israel from the four parts of the earth, and the leading of the [[Ten Lost Tribes#Latter-day Saint Movement|ten tribes]] from the land of the north".<ref>The [[Doctrine and Covenants]] [https://www.churchofjesuschrist.org/study/scriptures/dc-testament/dc/110.11?lang=eng 110:11]</ref>