Alike Early in Their Careers

Both Moses and Jesus escaped the slaughter of very young male children. The infant Moses was concealed among the reeds on the banks of the Nile River and thus escaped the slaughter of Israelite male babies as ordered by Pharaoh of Egypt. As a young child, Jesus also escaped the slaughter of males up to two years old in Bethlehem and its districts. This massacre was ordered by King Herod the Great, who, like Pharaoh, was an enemy of God and His people.�Exodus 1:22�2:10; Matthew 2:13-18.

A mild-tempered, or meek, spirit was displayed by both Moses and Jesus. Though he was reared as a son in the household of a powerful king of Egypt, Moses came to be �by far the meekest of all the men who were upon the surface of the ground.� (Numbers 12:3) Comparably, Jesus had served as the mighty prince Michael in heaven but humbly came to the earth. (Daniel 10:13; Philippians 2:5-8) Moreover, Jesus had compassion for people and could say: �Take my yoke upon you and learn from me, for I am mild-tempered and lowly in heart, and you will find refreshment for your souls.��Matthew 11:29; 14:14.

For the sake of Jehovah�s service, both Moses and Jesus left behind prominent positions and great riches. To serve Jehovah and His people, Moses gave up wealth and a prestigious place in Egypt. (Hebrews 11:24-26) Similarly, Jesus left behind a greatly favored position and riches in heaven so as to serve God and His people on the earth.�2 Corinthians 8:9.

Moses and Jesus both became God�s anointed ones. The prophet Moses served as Jehovah�s anointed one to the nation of Israel. As the apostle Paul said, Moses �esteemed the reproach of [being] the Christ [anointed one] as riches greater than the treasures of Egypt.� (Hebrews 11:26; Exodus 3:1�4:17) When did Jesus become the Christ, or anointed One? This occurred when he was anointed with God�s holy spirit, or active force, upon being baptized. To the Samaritan woman at Jacob�s fountain at Sychar and before Israel�s high priest when on trial, Jesus testified that he was the Messiah, or Christ.�Mark 14:61, 62; John 4:25, 26.

Both Moses and Jesus fasted for 40 days. Early in his career as God�s spokesman, Moses fasted for 40 days while in the mountain of Sinai. (Exodus 34:28) Jesus fasted for 40 days in the wilderness and then resisted satanic temptation early in his career as the promised Messiah.�Matthew 4:1-11.

Both Men Glorified Jehovah

Jehovah used both Moses and Jesus to magnify His holy name. God told Moses to go to the Israelites in the name of �Jehovah the God of their forefathers.� (Exodus 3:13-16) Moses represented God before Pharaoh, who was kept in existence so that Jehovah�s power could be shown and His name declared in all the earth. (Exodus 9:16) Jesus likewise came in Jehovah�s name. For instance, Christ said: �I have come in the name of my Father, but you do not receive me.� (John 5:43) Jesus glorified his Father, made Jehovah�s name manifest to the men God gave him, and made it well-known on the earth.�John 17:4, 6, 26.

By divine power, Moses and Jesus both performed miracles that glorified God. Moses performed miracles to prove that he was commissioned by Jehovah God. (Exodus 4:1-31) Throughout his career, Moses, who was used by God to part the Red Sea, continued to perform miracles that glorified Jehovah. (Exodus 5:1�12:36; 14:21-31; 16:11-18; 17:5-7; Psalm 78:12-54) Similarly, Jesus brought glory to God by performing many miracles. So much was that the case that Jesus could say: �Believe me that I am in union with the Father and the Father is in union with me; otherwise, believe on account of the works themselves.� (John 14:11) Among his miracles was that of causing a violent windstorm to abate, so that the Sea of Galilee became calm.�Mark 4:35-41; Luke 7:18-23.

Other Important Similarities

Moses and Jesus were both associated with a miraculous provision of food. Moses was Jehovah�s prophet when food was miraculously provided for the Israelites. (Exodus 16:11-36) Similarly, on two occasions of Bible record, Jesus miraculously fed multitudes with material food.�Matthew 14:14-21; 15:32-38.

Manna from heaven was linked with the service of both Moses and Jesus. Moses was leading the Israelites when they were provided with manna from heaven, as it were. (Exodus 16:11-27; Numbers 11:4-9; Psalm 78:25) In a comparable but highly important way, Jesus provided his own flesh as manna from heaven for the life of obedient mankind.�John 6:48-51.

Both Moses and Jesus led people out of bondage into freedom. Moses was used by God to lead the Israelites out of bondage to the Egyptians and into freedom as His people. (Exodus 12:37-42) Similarly, Jesus Christ has been leading his followers into freedom. Christ will yet lead obedient mankind into freedom from bondage to the organization of Satan the Devil, as well as from sin and death.�1 Corinthians 15:24-26; Colossians 1:13; 1 John 5:19.

Moses and Jesus both mediated covenants. Moses was the mediator of the Law covenant, between Jehovah God and the Israelites. (Exodus 19:3-9) Jesus is the Mediator of the new covenant, between God and spiritual Israel.�Jeremiah 31:31-34; Luke 22:20; Hebrews 8:6-13.

Judging was committed to both Moses and Jesus Christ. Moses served as judge and lawgiver to fleshly Israel. (Exodus 18:13; Malachi 4:4) Jesus serves as Judge and has given the spiritual �Israel of God� its laws and commandments. (Galatians 6:16; John 15:10) Christ himself said: �The Father judges no one at all, but he has committed all the judging to the Son, in order that all may honor the Son just as they honor the Father. He that does not honor the Son does not honor the Father who sent him.��John 5:22, 23.

Both Moses and Jesus were entrusted with headship over God�s house. Moses was faithful as the head over the house of God in ancient Israel. (Numbers 12:7) Comparably, Jesus was made the Head of Jehovah�s spiritual house of sons and has proved faithful over it. Indeed, Jesus �was faithful to the One that made him such, as Moses was also in all the house of that One. For the latter is counted worthy of more glory than Moses, inasmuch as he who constructs it has more honor than the house. . . . Moses as an attendant was faithful in all the house of that One as a testimony of the things that were to be spoken afterwards, but Christ was faithful as a Son over the house of that One. We are the house of that One, if we make fast our hold on our freeness of speech and our boasting over the hope firm to the end.��Hebrews 3:2-6.

Even as to death, Moses and Jesus were alike. How so? Well, Jehovah removed Moses� body, thus preventing men from either profaning it or idolizing it. (Deuteronomy 34:5, 6; Jude 9) Similarly, God disposed of Jesus� body, not allowing it to see corruption and thus preventing its becoming a stumbling block to faith.�Psalm 16:10; Acts 2:29-31; 1 Corinthians 15:50.

Jesus�A Prophet Like Moses

  Here are some of the ways in which Jesus proved to be like Moses:

▲ Moses and Jesus both escaped the wholesale slaughter of male infants as ordered by the ruler of their time.�Exodus 1:22; 2:1-10; Matthew 2:13-18.

▲ Moses was called out of Egypt with Jehovah�s �firstborn,� the nation of Israel. Jesus was called out of Egypt as God�s firstborn Son.�Exodus 4:22, 23; Hosea 11:1; Matthew 2:15, 19-21.

▲ Moses and Jesus both fasted for 40 days in wilderness locations.�Exodus 34:28; Matthew 4:1, 2.

▲ Moses and Jesus were exceptionally meek and humble.�Numbers 12:3; Matthew 11:28-30.

▲ Moses and Jesus both performed miracles.�Exodus 14:21-31; Psalm 78:12-54; Matthew 11:5; Mark 5:38-43; Luke 7:11-15, 18-23.

▲ Moses and Jesus both served as mediators of covenants between God and His people.�Exodus 24:3-8; 1 Timothy 2:5, 6; Hebrews 8:10-13; 12:24.

Devarim - Deuteronomy

Literary History

Traditionally, the entire book of Deuteronomy has been attributed to Moses. However, some features, including the account of Moses' death, have led scholars to conclude that parts of it come from a later time. While there is little consensus as to its precise history, there is general agreement that the book reflects a long process of compilation as the community reapplied the Mosaic traditions in later situations, as indeed the book itself suggests (e.g., 30:1-5, cf. 6:20-25).

However, this does not preclude the possibility that some core of the book, perhaps large portions of it, does come from Moses. It is generally believed that Josiah used an early form of the book of Deuteronomy to guide his sweeping reforms (ca. 621 BC; 2 Kings 22:1-7; 2 Chron. 34:1-7; see http://www.cresourcei.org/othbabylon.html#Josiah - Josiah and Religious Reforms ). There is also some evidence that portions of the book reflect the crisis of Babylonian exile (587-539 BC, e.g., 29:28; cf. 29:29-30:5, 28:49-57, 64-68). The present form of the book reflects the application, reuse, and reinterpretation of the older Mosaic instructions in new and changing historical circumstances.

Features and Theology

Deuteronomy is not a book of laws; it is a book of the heart, instruction (Heb:  torah) in how to live intentionally as God's people in response to His love and mercy (e.g., 4:29, 6:4, 32-40, 11:1). One of the most important features of the book is its homiletical style. The commandments are not presented in legal format, but are cast in the style of a sermon, interwoven with pleas and exhortations to obedience, all grounded in the prevenient (initiating) grace of God.

Also, the concept of covenant around which the book revolves is not primarily a legal concept, but a cultural way of expressing relationship between Yahweh and His people. The call to obedience throughout the book is an appeal to order all of life in relation to the One who had revealed Himself in their history as the true and living God. It is not just the imposition of law; it is a call to choose God (30:15-20, cf. Josh 24:14-15), which worked out in practical instructions.

19 And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him.

20 But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.'

21 And if thou say in thy heart: 'How shall we know the word which HaShem hath not spoken?'

 Then to complicate the matters further, the church has got a ghost to lead the people. That is also a new theory. It is funny that ghost was already leading and guiding Jesus. He needed the ghost too, being a god himself, he needed the ghost. That is strange. But there is something in it. They need the ghost, and the ghost also needs some one too, to whom the ghost will come (land upon).

But that ghost is the holy spirit and that holy spirit primarily lands only and specially on the prophets, not on other men. And it conveys the words of God to that prophet. That is already proved from the bible.

It therefore transpires that there will be a prophet after Jesus who will be visited by the holy spirit.That is excatly what happened in the case of Muhammad. He was visited by the angel Gabriel, who is called the holy spirit in the Quran. That angel had been bringing messages before to other prophets. So there is no complication and we can admit that the prophet to come after Jesus is Muhammad.

Islam teaches that Deuteronomy 18:15 & 18 are talking of the coming of Mohamed.  Will close look show this  to be the case?

DEUTERONOMY CH. 18: 15 & 18,  WITH THE HEBREW WORDS:-

1899 Douay-Reims Bible Deut 18:15

The Lord thy God will raise up to thee a PROPHET of thy nation and of thy brethren* like unto me: him thou shalt hear:

*The 'Tanakh' (Torah) reads "your own people."

Contemporary English Version Deut 18:15

Instead, he will choose one of your own people to be a prophet just like me, and you must do what that prophet says.

K.J.V. Deut 18:15

The LORD³⁰⁶⁸ thy God⁴³⁰ will raise up⁶⁹⁶⁵ unto thee a Prophet⁵⁰³⁰ from the midst^{4480, 7130} of thee, of thy brethren,^{4480, 251} like unto me;³⁶⁴⁴ unto⁴¹³ him ye shall hearken;⁸⁰⁸⁵

Hebrew Words underlined:-

J. Strong�s Heb. #4480  נּי    מנּי    מן  min  minnîy  minnêy  min, min-nee', min-nay'

For H4482; properly a part of; hence (prepositionally), from or out of in many senses: - above, after, among, at, because of, by (reason of), from (among), in, X neither, X nor, (out) of, over, since, X then, through, X whether, with.

J. Strong�s Heb. #251  אח  'âch  awkh

A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H1)): - another, brother (-ly), kindred, like, other. Compare also the proper names beginning with �Ah-� or �Ahi-�.

1899 Douay-Reims Bible Deut 18:18

 I will raise them up a prophet out of the midst of their brethren* like to thee: and I will put my words in his mouth, and he shall speak to them all that I shall command him.

*The 'Tanakh' (Torah) reads "thier own people."  

Contemporary English Version  Deut 18:18

 So when I want to speak to them, I will choose one of them to be a prophet like you. I will give my message to that prophet, who will tell the people exactly what I have said.

K.J.V. Deut 18:18

I will raise them up⁶⁹⁶⁵ a Prophet⁵⁰³⁰ from among^{4480, 7130} their brethren,²⁵¹ like unto thee,³⁶⁴⁴ and will put⁵⁴¹⁴ my words¹⁶⁹⁷ in his mouth;⁶³¹⁰ and he shall speak¹⁶⁹⁶ unto⁴¹³ them ⁽⁸⁵³⁾ all³⁶⁰⁵ that⁸³⁴ I shall command⁶⁶⁸⁰ him.

�The Dead Sea Scrolls Bible� - The oldest know Bible translated for the first time into English. Translated and with commentary by Martin Abegg Jr., Peter Flint & Eugene Ulrich page 172; Deuteronomy 18:18
�I will raise for them a prophet like you from among their COUNTRYMEN; I will put my words* in his mouth, and he will speak to them all that I command him.�
*Thus Jesus is called �The Word� in John 1:1-2.

Hebrew Word underlined:-

J. Strong�s Heb. #251  אח 'ach  awkh

A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H1)): - another, brother (-ly), kindred, like, other. Compare also the proper names beginning with �Ah-� or �Ahi-�.

 Thus showing that God's prophet like Moses was an Israelite!

K.J.V. Deuteronomy 18:14-18

Setting and Context.

Vs. 14  For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so to do.

In verse 14 God is talking about the �nations,� those who are non Israelites (Gentiles), then turn his attention back to the Israelites when he says �which thou ...� and �for thee ...� as he is talking about giving his people the �promised land� etc. and they should not copy the ways of the people that live there!

Vs. 15  The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

Here in verse 15 with his, that is God�s attention, on the Israelites or Moses people, called �thy brethren� or �your brothers� who he, Moses, is in the �midst of� or �among.�   God here is speaking in the 2^nd person about the people of Moses, not others or �these nations� of verse 14.  So the subject of the verse is �a prophet� that God will �raise up� from the nation that Moses belongs to, the Israelites.

Vs. 16  According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.  See Exodus 20:18 below.

In verse 16 where is �Horeb� and who is assembled there?   Verse 16 shows that God continues talking of the Israelite nation as he speaks to, via Moses, in �Horeb in the day of the assembly saying ... .�   This is the nation of Israel at Mt Sinai in the district of Horeb:-

�Horeb�  - �The mountain of the true God,� apparently the same as Mount Sinai.   See 1 Kings 19:8; and Exodus 33:6.   Generally, though, Horeb seems to designate the mountainous region around Mount Sinai, otherwise called the Wilderness of Sinai.�Deut. 1:6, 19; 4:10, 15; 5:2; 9:8; 18:16; 29:1; 1 Kings 8:9; 2 Chron. 5:10; Ps 106:19; Malachi 4:4; compare Exodus 3:1, 2; Acts 7:30. 

Cross reference to show what Deut. 18:16 is referring to with Exodus 19:18, 20, 25; 20:18:-

18 And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. ... 20  And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. ...

Exodus 19:25  So Moses went down unto the people, and spake unto them. ....  [Then the 10 Commandments where given] to ...

Exodus 20:18  And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off.   19  And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die.

Vs. 17  And the LORD said unto me, They have well spoken that which they have spoken.

�They have spoken well� is said of the Israelites� in Horeb or Sinai cross reference to:-

Deut. 5:28  And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.

Said at the time of:-

Deut. 5:1  And Moses called all Israel, and said unto them, Hear, O Israel, the statutes and judgments which I speak in your ears this day, that ye may learn them, and keep, and do them. ...

2  The LORD our God made a covenant with us in Horeb. ...

22  These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.

Vs. 18  I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

The prophet to be raised up for �them� is speaking of the people mentioned is verse 17 which we have seen was the Israelites at Mt. Sinai in the district of Horeb.   Where God says �Their brethren,� here God speaking in the 3^rd person, so in verse 18 he is therefore talking of the nation of Israel as this has been the objective of the discourse to explain the �Prophet� that God will �raise� from their �midst� that is from the Israelites is to be The promised One.  �Like unto thee� means that first this prophet is to come from the Israelite nation, thus one of his, Moses, �brethren� or �brothers.

As special "one" is spoken of in vs. 19 says Note grammar in brackets:-

Deuteronomy 18:19
�And it must occur that the man who will not listen to my words that he* (pronoun; singular; of one person) will speak in my name, I shall myself require an account from him.�

*�He� is of the �prophet,� also in the singular, mentioned in vs. 17.

Here is what the Gospel says to show that they support the above:-

Luke 7:16

"Now fear seized them all, and they began to glorify God, saying: �A great prophet"

Luke 24:19

"And he said to them: �What things?� They said to him: �The things concerning Jesus the Nazarene, who became a prophet powerful in work and word before God and all the people;"

John 1:45

"Philip found Nathanael and said to him: �We have found the one of whom Moses, in the Law, and the Prophets wrote, Jesus, the son of Joseph, from Nazareth.�"

John 6:14

"Hence when the men saw the signs he performed, they began to say: �This is for a certainty the prophet that was to come into the world.�"