Sunday, October 4, 2026

Moses and Paul comparisons

 



 

Brother Brad Sweeney has compiled these excellent parallels (2023):

Brad Sweeney – Beauties of the Truth

 

 

The Likeness of Moses and Paul

 

“God will raise up … a Prophet from the midst of thee, of thy brethren, like unto me” (Deuteronomy 18:15).

 

Moses, as a type, points to Christ (Deuteronomy 18:15). As the messenger of God, Moses was used to convey the Law and be a mediator between God and the nation of Israel. Jesus likewise is designated as the “mediator of the new covenant” (Hebrews 9:15).

 

However, despite this direct connection between Moses and our Lord, there are striking similarities in the ministries of Moses and Paul. Note the following.

 

BOTH CHOSEN BY GOD FROM BIRTH

 

The baby Moses was providentially saved from death in the Nile River (Exodus 2:5, 6, 10).  He was to be God’s instrument in delivering his people. ♦ Paul was also chosen from the womb to reveal God’s Son as the way of salvation (Galatians 1:15,16).

 

BOTH HIGHLY EDUCATED

 

Moses was learned in the wisdom of Egypt (Acts 7:22). In the house of Pharaoh he learned leadership and gained organizational skills to be later used as the leader of natural Israel. ♦ Paul learned the wisdom of Judaism. His pharisaical training in the Law prepared him to teach spiritual Israel (Acts 22:3, Galatians 1:14).

 

BOTH DELIVERED IN A WOVEN BASKET

 

Pharaoh’s decree to slay every newborn Hebrew boy caused the mother of Moses to hide him for three months. When she could hide him no longer, she placed him in a papyrus basket and set it among the reeds by the bank of the Nile (Exodus 2:3). ♦ Paul too was saved in a basket. In Damascus the Jews plotted to kill with him, his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket (Acts 9:23-25, 2 Corinthians 11:33).

 

BOTH WERE INVOLVED IN MURDER

 

Moses murdered an Egyptian taskmaster who was harming a Hebrew slave and hid the Egyptian in the sand (Exodus 2:12). ♦ Before his conversion, Paul was a direct accomplice in the murder of Stephen (Acts 7:58, 59).

 

BOTH PROLIFIC CONTRIBUTORS TO THE BIBLE

 

Moses wrote the first five books of the Bible and was Israel’s sole written authority until the time of Samuel and David. He interpreted the Law and prepared Israel to enter the Promised Land. His writings later helped those Jews living at the First Advent to transfer into Christ with the prospect of entering the heavenly Canaan (See John 5:46, 47). ♦ The Apostle Paul wrote 14 of the 27 New Testament books. From the pen of this great apostle, we understand the doctrines of the ransom, justification by faith, the resurrection, and the covenants. Paul was used to reveal the great mystery which is the Church as body members of Christ. He identified the sin offering revealed the Old Testament types related to the Passover and the Tabernacle. He expounded on importance of agape love.

 

Paul encouraged believers to enter into a covenant of sacrifice and become part of the spiritual seed of Abraham. (Romans 12:1, 2, Galatians 3:26-29)

 

BOTH FLED TO ARABIA

 

After killing the Egyptian, Moses fled from Pharaoh and settled in the land of Midian and became a shepherd (Exodus 2:15). ♦ Paul too went to Arabia immediately after being converted (Galatians 1:16-17).

 

BOTH SPOKE TO SPIRIT BEINGS AND WERE INSTRUCTED

 

The angel of the Lord appeared to Moses in a flame of fire out of a bush. He was then tasked with delivering his people (Exodus 3). This extraordinary encounter set the course for the remainder of his life. ♦ Saul saw a brilliant light emanating from the risen Jesus and spoke to him on the Road to Damascus (Acts 9:3-8). This likewise was to change the course of his life as a servant of God’s people.

 

BOTH PHYSICALLY AFFECTED FROM THEIR ENCOUNTER WITH GOD

 

Moses’ Face shone after receiving the Law and being in the presence of God (Exodus 34:29). ♦ While traveling near Damascus, Paul was blinded by a light from heaven out of which the risen Lord spoke to him (Acts 9:3-6).

 

BOTH WERE NOT ELOQUENT SPEAKERS AND NEEDED ASSISTANCE

 

In appealing to God, Moses said, “I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue” (Exodus 4:10). He was given his brother Aaron to help him speak (Exodus 4:10, 14-16). ♦ Paul is described in a similar way: “For they say, ‘His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible’” (2 Corinthians 10:10). “But even if I am unskilled in speech, yet I am not so in knowledge” (2 Corinthians 11:6).

 

Paul was first given Barnabas, who introduced him to brethren in Jerusalem (Acts 9:26, 27). He later received help from a variety of brethren, including Silas who accompanied him on two of Paul’s missionary journeys.

 

BOTH CHOSE FIDELITY TO GOD AND

REJECTED EARTHLY PROSPERITY

 

Moses rejected his Egyptian lifestyle when he chose to defend a Hebrew slave. Moses was “considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward” (Hebrews 11:26 NASB). ♦ Paul likewise rejected the power and prestige of the Jewish elite in favor of becoming a servant to Christ (Philippians 3:5-8).

 

BOTH PERFORMED EXTRAORDINARY MIRACLES

 

“Moses led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years” (Acts 7:36). ♦ It says of Paul, “God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out” (Acts 19:11-12). Paul also healed a man who was lame from birth, and raised Eutychus from the dead (Acts 14:10, Acts 20:10).

 

The purpose of these miracles for both Moses and Paul was to demonstrate that their ministries were authorized by God.

 

BOTH SAW THEIR BRETHREN CHOOSE SLAVERY OVER FREEDOM

 

Just before crossing the Red Sea the Hebrews said to Moses, Did we not say, “Leave us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness” (Exodus 14:12). ♦ Paul offered the Jews freedom from the curse of the Law, but most refused. He said, “Now this Hagar is Mount Sinai in Arabia (i.e. she represents the Law Covenant), and corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, she (i.e. the Sarah feature of the Abrahamic Covenant) is our mother” (Galatians 4:25, 26).

 

Paul condemned Jewish Christians who returned to the slavery of Judaism. He said, “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you” (Galatians 5:1-4).

 

BOTH MADE A PERSONAL REQUEST TO GOD BUT WERE DENIED

 

Moses desired to enter the Promised Land but died in Moab (Deuteronomy 3:25, 26).

♦ Paul wanted his “thorn in the flesh,” i.e. his impaired vision [sic?], removed.  God’s answer was simply, “My grace is sufficient for you, for power is perfected in weakness” (2 Corinthians 12:7-10).

 

BOTH LOVED THEIR BRETHREN AND OFFERED THEIR OWN LIVES

 

After making a golden calf, Moses said, “Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:32). ♦ Paul expressed a similar sentiment. “I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh” (Romans 9:2, 3).

 

BOTH GIVEN A GLIMPSE OF THE PROMISED LAND

 

From the top of Pisgah’s Mountain God allowed Moses to see the land promised to Abraham, Isaac and Jacob (Deuteronomy 34:1, 4). ♦ Paul wrote that he was “caught up to the Third heavens,” into paradise, but was not allowed to share what he saw (2 Corinthians 12:1-4).

 

BOTH MEN REWARDED BY GOD

 

Moses, who lived during the Jewish Age, will receive a “better resurrection” on earth (Hebrews 11:35). He will be one of the “Princes in all the Earth” (Psalms 45:16). ♦ Paul described his reward: “There is laid up for me a crown of righteousness. which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Timothy 4:8).

 

Surely, Moses and Paul were examples of faithfulness. The similarities of their experiences are unmistakable, and their deep devotion is reflected in the lives of all who love the Father and His Son.

 

— Br.  Brad Sweeney

 

Joseph and Moses loom large in Egyptian dynastic history

 



by

Damien F. Mackey

 

Joseph and Moses serve to knit together Egypt’s early dynastic history, and they even bring into synchronicity the Old Kingdom with the so-called ‘Middle’ Kingdom.

 

Introduction

 

Sirach (Ecclesiasticus) renders to Joseph the highest praise (49:15): “… no man like Joseph has been born, and his bones are cared for”.

Joseph, a saviour of Egypt during the Famine, may have said this very thing of himself. For, in what was one of his many Egyptian guises, as I think (see below), he will say:

 

“I am a man without equal …. I am the front of people and the back of people

because (my) like will not exist; he will not exist.

(My) like could not have been born; he was not born”.

 

Moses, on the other hand, would probably never have said anything like this about himself. Although it was later written of him that (Acts 7:22): “Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action”, a contemporary view of him was this (Numbers 12:3): “Now Moses was a very humble man, more so than any man on the face of the earth”.

 

Both holy men had reason to boast.

 

The powerful deeds of Moses in Egypt, and afterwards, are well known and popular.

 

But Joseph achieved something that is also totally singular in the history of the world. He was able, on the basis of his God-given ability to interpret dreams, to persuade Pharaoh (perhaps young) to give him virtually unlimited power in the land, in order to make massive preparations for a Famine that would not yet emerge for some seven years. “… no man like Joseph has been born …”.

 

Moses had grown up as a presumed son of a later dynastic Pharaoh, and had eventually succeeded to the throne. But, as the royal power was not to his liking (cf. Hebrews 11:24-25), he soon abdicated, being content to serve the Egyptians as a high official and a literary sage. 

Joseph had arrived in Egypt as a foreigner and a slave, but he would be catapulted into becoming second only to Pharaoh himself (Genesis 41:43).

So competent was Joseph, however, that he seems to have eclipsed even the Pharaoh.

 

Thus, despite some similarities, we have two very different characters, personalities, following two very different career paths. The meek and humble Moses, brought up in all the trappings of royalty, would put these behind him. The super-confident and somewhat boastful Joseph, a foreign slave, so rose up in Egypt as to become a quasi-Pharaoh.  

 

Joseph and Moses serve to knit together Egypt’s early dynastic history, and they even bring into synchronicity the Old Kingdom with the so-called ‘Middle’ Kingdom.

 

Ancient tradition ascribes to Joseph and to Moses the introduction of some epochal innovations. Joseph is even said to have introduced hieroglyphics to Egypt. While that cannot be correct, what we shall find is that he may actually have been the first to make sentences out of the hieroglyphics. He may also have introduced the Heb Sed festival, and the cartouche to enclose the royal name (a Third Dynasty initiative) – this apart from his incredible Famine thwarting infrastructural projects.

Finally, Joseph seems to have brought to Old Kingdom Egypt a form of monotheism. 

 

The Jew Artapanus wrote of Moses (Eusebius, Preparation for the Gospel 9.27.1-37): 

“As a grown man he taught humanity many useful things. For he invented boats, machines for laying stones, Egyptian weapons, and engines for drawing water and for war, and he invented philosophy (philosophia). Furthermore, he divided the country into thirty-six districts (nomoi)”. 

 

The singular, remarkable Joseph

 

“Then Pharaoh said to Joseph, ‘I am Pharaoh,

but without your word no one will lift hand or foot in all Egypt’.”

 

Genesis 41:44

 

To keep it as simple as possible I shall be referring here only to some few of the many alter egos under which we may find the biblical Joseph in dynastic Egypt.

 

Let us start with the easily explained Den (Udimu), located to Egypt’s First Dynasty.

 

His names perfectly sum up Joseph. For Den was:

 

Usaphais (Usaph = Joseph);

Khasti = foreigner;

Den = Bringer of Water.

 

That is: Joseph, the foreigner, who brings [us] water.

 

And provide water for a parched, Famine-wracked Egypt is precisely what Joseph had managed to do with his erection of large temporary dams and his creation of some vital new waterways.

 

For even the important Lake Faiyum appears to have dried up during Egypt’s protracted Famine.

 

Two pharaonic names represent Joseph’s (Den’s) Famine Pharaoh, viz. Djer and Djet, during whose reign First Dynasty Egypt suffered a severe Famine:

 

Taking a Djet to Djoser’s famine

 

(3) Taking a Djet to Djoser's Famine

 

Djer also stands for the Third Dynasty Famine Pharaoh, Horus Netjerikhet, whose famous Vizier, Imhotep, saved Egypt from a seven-year Famine.

Many have rightly recognised Imhotep as the biblical Joseph.

 

Djet also stands for the Eleventh Dynasty Famine Pharaoh, Horus Netjerihedjet (Mentuhotep II), of Egypt’s so-called ‘Middle’ Kingdom, again a Famine era for Egypt. Thus, as I noted at the beginning,

 

Joseph and Moses serve to knit together Egypt’s early dynastic history, and they even bring into synchronicity the Old Kingdom with the so-called ‘Middle’ Kingdom.

 

Contrary to what is commonly thought, though, the Third Dynasty Famine Pharaoh, Horus Netjerikhet, was not Djoser.

 

Djoser (Zoser) was yet another version of Joseph/Imhotep, viz. Khasekhemwy Hetep-imef (Hetep-imef = Imhotep), whom Egyptologists have floating awkwardly between the Second and the Third Egyptian dynasties.

Much of Joseph’s massive infrastructural Famine project can be found in the huge temporary granaries built by Khasekhemwy, the Shunet el-Zebib at Abydos, for instance, and, most probably, the Gisr el-Mudir at Saqqara.

 

Apart from Den and Khasekhemwy-Imhotep, for Joseph, I would like to mention just two more of his many Egyptian alter egos: viz. Seth-Peribsen and Ankhtifi.

 

Seth-Peribsen appears to have introduced some form of monotheism to Old Kingdom (Second Dynasty) Egypt in the form of the foreign god, Set.

 

The Heb Sed festival, likely introduced by Den, may perhaps be a celebration of Set.

 

Certainly the festival, in its early form, contains biblical (Genesis-like) elements:

 

Sed Festival may have been inaugurated by Den-Djoser

 

(5) Sed Festival may have been inaugurated by Den-Djoser

 

The first full sentence written in mature hieroglyphs so far discovered was found on a seal impression in the tomb of Seth-Peribsen.

 

Now I conclude this singular, remarkable Joseph section with the Famine hero, Ankhtifi, a name that I have suggested elsewhere may be a hypocoristicon of Joseph’s given Egyptian name, Zaphenath paneah (Genesis 41:45).

 

Ankhtifi is the boastful character whom we met at the beginning of this article, who had boldly proclaimed (at least through the writings of the Egyptian scribes):

 

(My) like could not have been born; he was not born”.

 

He will also, most singularly, fail to make mention even of his contemporary Pharaoh:

 

Egypt’s high official, Ankhtifi, outboasts even great Senenmut

 

(5) Egypt’s high official, Ankhtifi, outboasts even great Senenmut

 

The reluctant leader, Moses

 

“Moreover, the man Moses was very great in the land of Egypt,

in the sight of Pharaoh’s servants and in the sight of the people”.

 

Exodus 11:3

 

These same words could well have been written of Joseph.

 

As I commented about Joseph above, so now I say in the case of Moses: To keep it as simple as possible I shall be referring here only to some few of the many alter egos under which we may find the biblical [Moses] in dynastic Egypt.

 

In this case, let us start with the tradition (Artapanus again) that the Egyptian princess who drew Moses from the water, and who consequently named him (Exodus 2:10): “… the daughter of Pharaoh … called his name Moses and she said, ‘Because I drew him out of the water’,” was one “Merris”,  who became married to “Chenephres”.

 

This information will be like a golden thread running through our historical reconstruction of Moses.

 

Basically, “Merris” is the Egyptian name, Meresankh (“she loves life”), or the inverted Ankhesenmerire (also rendered as Ankhesenpepi), while “Chenephres” stands for Khaneferre, or the inverted Nefer-ka-re (“the soul of Ra is perfect”).

 

We find Neferkare, for instance, as pharaoh Pepi (I/II) of Egypt’s Sixth Dynasty, with Moses as his predecessor, the so far poorly understood, briefly reigning pharaoh, Userkare.

 

Here we encounter the very same traditional (and biblical) scenario of “Chenephres” - married to an Ankhesenmerire (“Merris”) - who was jealous of Moses (who had abdicated the throne), and who eventually had the opportunity to pursue Moses out of Egypt and into the desert. This is a real historical situation: Userkare - Wikipedia

“The representations of some high officials of the period have been deliberately chiselled out in their tombs and their titles altered, for instance the word "king" being replaced by that of "desert". Egyptologists thus suspect that Pepi might have tried to erase all memory of Userkare from official records, monuments, tombs and artefacts”.

 

            Name, “Moses”

 

While Userkare may not be a Moses-like name, the biblical name is discernible (so I believe) in some of the alter egos that I have suggested for Moses. For instance, in the name Sinuhe, the famous character in Egyptian literature whose flight from an enraged pharaoh Sesostris I, again a Neferkare, is very roughly based upon the flight of Moses from that same Pharaoh.

 

This is a Twelfth Dynasty, so-called ‘Middle’ Kingdom, incident: Joseph and Moses … even bringing into synchronicity the Old Kingdom with the so-called ‘Middle’ Kingdom.

 

Presumably, the Egyptian scribes would not have been familiar with the secret of “Merris”, how she came to have the baby, Moses, in the first place and the meaning of the name that she gave to him.

In names such as Sinuhe, (Pharaoh) Niuserre, and (General) Nysumontu, the name Moses, Mu (Water) Sa (Son of) plus (Theophoric or God Name) = “Water Baby”, can be discerned. Nu, Niu, Ny, equate to Egyptian Mu (mw), “Water”, whilst the Si element in Sinuhe means “Son” (Sir Flinders Petrie).

 

Moses commonly occurs with the Uni type element as well. See my article:

 

Ini, Weni, Iny, Moses

 

(3) Ini, Weni, Iny, Moses

 

With Weni of the Sixth Dynasty, in his famous Autobiography, Egyptian hieroglyphic writing reaches a peak of literary excellence.

Weni was, like his Twelfth Dynasty alter ego, Mentuhotep, the Vizier and Chief Judge of Egypt (cf. Exodus 2:14): ‘Who made you Ruler and Judge over us?’

 

In the Fifth Dynasty pharaoh, Niuserre Ini, who was later deified, the Niu and Ini elements of the Egyptian names of Moses are found together.

 

Finally, Moses as a sage, writer, and teacher of Instructions, can be found in the deified Ptahhotep (pharaoh Djedefptah), wrongly thought (as I once had) to be Joseph, because of the association of him with 110 years (cf. Genesis 50:22).

But his Fifth Dynasty location fits Moses, and not Joseph.

He is also the teacher of Instructions, once again a Chief Judge and Vizier, Kagemni (that Ni element again?) of Egypt’s Sixth Dynasty.