Moses

Moses restores keys of gathering.
19) Behold, he was spoken of by Moses; yea, and behold a type was raised up in the wilderness, that whosoever would look upon it might live. And many did look and live.
20) But few understood the meaning of those things, and this because of the hardness of their hearts. But there were many who were so hardened that they would not look, therefore they perished. Now the reason they would not look is because they did not believe that it would heal them.
My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenock; and also he has appealed unto Moses, to prove that these things are true.
11) Therefore he was constrained to speak more unto them saying: Behold, my brethren, have ye not read that God gave power unto one man, even Moses, to smite upon the waters of the Red Sea, and they parted hither and thither, insomuch that the Israelites, who were our fathers, came through upon dry ground, and the waters closed upon the armies of the Egyptians and swallowed them up?
12) And now behold, if God gave unto this man such power, then why should ye dispute among yourselves, and say that he hath given unto me no power whereby I may know concerning the judgments that shall come upon you except ye repent?
13) But, behold, ye not only deny my words, but ye also deny all the words which have been spoken by our fathers, and also the words which were spoken by this man, Moses, who had such great power given unto him, yea, the words which he hath spoken concerning the coming of the Messiah.
14) Yea, did he not bear record that the Son of God should come? And as he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come.
15) And as many as should look upon that serpent should live, even so as many as should look upon the Son of God with faith, having a contrite spirit, might live, even unto that life which is eternal.
16) And now behold, Moses did not only testify of these things, but also all the holy prophets, from his days even to the days of Abraham.
God reveals himself to Moses.
Satan comes tempting Moses.
Moses commands Satan to depart, and he does.
God reveals himself unto Moses again.
And it came to pass that the Lord spake unto Moses, saying: Behold, I reveal unto you concerning this heaven, and this earth; write the words which I speak. I am the Beginning and the End, the Almighty God; by mine Only Begotten I created these things; yea, in the beginning I created the heaven, and the earth upon which thou standest.
1) And I, the Lord God, spake unto Moses, saying: That Satan, whom thou hast commanded in the name of mine Only Begotten, is the same which was from the beginning, and he came before me, saying—Behold, here am I, send me, I will be thy son, and I will redeem all mankind, that one soul shall not be lost, and surely I will do it; wherefore give me thine honor.
32) (And these are the words which I spake unto my servant Moses, and they are true even as I will; and I have spoken them unto you. See thou show them unto no man, until I command you, except to them that believe. Amen.)
Joseph in Egypt promised that Moses would free his people. Name and some circumstances given.
Moses prophecies of Christ as a prophet that shall be raised up like unto himself.
From the prophecy of Moses's birth to his non-death.
From Moses's birth to his non-death.
Some comments by an angel on Moses's holy calling.
Enoch sees Moses in a dream represented symbolicly.
There are numerous inscriptions that have been found that may refer to Moses and a pattern of events identified in connection with these inscriptions that seems to be consistent with an Exodus and religious reformation towards monotheism. It is interesting that this interpretation would put the the Israelite slaves in Sinai before the Exodus. Or, perhaps it would be better to suggest that Israelites were scattered, and the fleeing Israelites from central Egypt would have gathered their relatives enslaved in Sinai, after leaving central Egypt.
Location: Mine L, Serabit El-Khadim, Sinai Peninsula
Language: Proto-Sinaitic
Discusses the evidence for a theory that Moses is a figure known as Senenmut in Egyptian history.

Notes

The Semitic root משׁה, m-š-h, means "to draw out". Since Moses is an Egyptian character, however, the Egyptian meaning of his name would have been apparent to Moses, and probably many of the children of Israel as well, who had been living in Egypt before the Exodus.

According to Josephus the name, "Moses", refers to one who is saved by water. This is working from the root "Mo" meaning "water". (I'm not sure about "ses" or "seh" or "se" in Egyptian, but m-w does mean "water" in Middle Egyptian.)

Conversely "Mosis" or "Mose" is a well attested name suffix in Egyptian, (eg. Ramses, Thutmose)having the meaning of "her/its son" or just "son". I have also seen this translated as "boy child" and I presume that it is related to the Egyptian m-s, which means child.

My thought then is that this would suggest that "Moses" could be translated as "son", "a son", or "the son", which would make him a Christ figure. If "mose" was originally a suffix for Moses's full name, then the name, "Moses", becomes a kind of spiritual name like "Abraham" being given as a variation of Abram. Of course, Moses already is a known Christ figure which makes this analysis seem quite plausible. This also suggests some additional wordplay is occurring in the book of Moses, as god says things like "Moses, my son" that normally goes unacknowledged. Since similar wordplay also occurs in Genesis with the name, Jehovah, this would seem quite consistent.

Cross-References