References to Christ Across Scripture

Joshua's designation as the Spirit-filled successor — the Yehoshua / Iesous / Jesus name connection (the same Hebrew name carried across Greek transliteration) installs the chapter at hand as the textual root of Heb 3:1-6's Moses/Christ comparison and Acts 7:45's explicit Iesous-for-Joshua naming. The new Moses who actually leads into the land prefigures the gospel's claim that Jesus is the prophet greater than Moses.

‘The angel of the LORD appeared unto him in a flame of fire out of the midst of a bush’ (3:2); subsequent verses (3:4-6) name the speaker as the LORD / God Himself. The malak YHWH passages of the OT — here, Gen 16, 22, 31 — are read in Christian and Latter-day Saint tradition as Christophanies (visible appearances of the pre-incarnate Word/Son).

Spoken by the voice of the Father, introducing the Son to the multitude.

Aaron's priestly mediation with the censer-and-incense, standing physically between the plague's advance and the people. Christian-typological reading sees this as foreshadowing Christ as mediator (1 Tim 2:5, Heb 4:14-16); the chapter's quiet center is one of the OT's most-cited single priestly-mediation images.

Jesus' debate with the Pharisees reads the chapter at hand's framework as Mosaic concession to hardness-of-heart, with the from-the-beginning Gen 1-2 framework taking interpretive priority.

Deut 12:23's blood-as-life framework — paralleled at Lev 17:11 — picked up Christologically at Heb 9:13-14's a-fortiori sanctuary-blood argument.

The buried-before-sundown requirement is structurally honored at the Joseph-of-Arimathea same-day burial (Acts 13:29; the same framework at John 19:31's haste-before-Sabbath narrative).

Paul cites the Song's not-people framework at Rom 10:19 within his Israel-and-Gentiles argument.

Paul cites the chapter's closing curse at Gal 3:10 to install the curse-of-the-law framework — paired with Gal 3:13's citation of Deut 21:23 (drafted at Session 18) as the curse-borne Christ-as-curse-bearer redemption. The two citations together compose the Pauline-atonement framework's full OT-source-base.

The bronze-serpent salvation-by-looking framework — directly cited by Christ at John 3:14-15 (‘even so must the Son of man be lifted up’) and read typologically by Alma at Alma 33:19-22. The OT's most direct single Christological prefigurement.

Paul cites the MT-form at Rom 15:10 for Gentile-inclusion; the Hebrews-author cites the LXX-only angelic-worship clause at 1:6 for Christological angelology.

The chapter's hanged-accursed framework is the OT-source-text of Paul's substitutionary-atonement framework at Gal 3:13 (Christ made a curse for us) and shapes the early NT preachers' deliberate choice of ‘tree’ language for the cross at Acts 5:30, 10:39, 13:29 and 1 Pet 2:24.

Paul reads the chapter's LORD-will-circumcise promise + Deut 10:16's imperative through a Christological-pneumatological register: the heart-circumcision is now the Spirit's interior work at Rom 2:29.

God's self-naming to Moses — ehyeh asher ehyeh, ‘I AM THAT I AM’ — anchors the LORD's covenant name YHWH (Yahweh / Jehovah). Jesus' ‘Before Abraham was, I am’ (John 8:58) and the seven ‘I am’ predicates of John's Gospel deliberately invoke this self-disclosure. Latter-day Saint theology identifies Jehovah of the OT with the pre-mortal Jesus Christ.

The chapter's seal of the blessing: ‘they shall put my name upon the children of Israel, and I will bless them.’ The Name-placing is YHWH's own promised blessing-act, recurring in Christological reading as the New Covenant's seal.

Abraham names the place 'Jehovah-jireh' — 'the LORD will provide,' or 'the LORD will be seen' — with the proverbial 'In the mount of the LORD it shall be seen' (22:14). The same root underlies the provision of the substitute ram and, in later Christian and LDS typology, the provision of the atoning Lamb.

Christ's own self-identification as he descends.

The Joshua-succession typology installed Session 15's Num 27 (semikhah + hod-transfer + Yehoshua/Iesous name-typology) and deepened this session's Deut 31 completes here with Israel's hearkening as the framework's narrative-completion. The lexical-typological link between Yehoshua and Iesous (the Greek-name of Jesus) operates within the framework Session 15 LangNote drafted.

'God will provide himself a lamb for a burnt offering' (22:8) — read in Christian tradition alongside John 1:29 ('Behold the Lamb of God, which taketh away the sin of the world') as one of the OT's central Christological foreshadowings.

Jacob's Joseph-blessing names God as ‘the Mighty God of Jacob; from thence is the shepherd, the stone of Israel’ (49:24). The titles — Mighty One of Jacob, Shepherd, Stone of Israel — return through the OT prophets and into the NT's stone-and-shepherd Christology (Ps 118:22 / Matt 21:42; John 10:11).

The chapter's Kings Law requires the king to write a copy of the law and read it all the days of his life. Read in Christian commentary as the OT-source-text of the true-king-under-the-law framework that the NT-Christological tradition (the law-in-the-heart Christ-event at Heb 8:10) reads as eschatologically fulfilled.

Paul cites the chapter's compressed single-verse rule twice — at 1 Cor 9 to ground apostolic right-to-material-support and at 1 Tim 5 to ground elder-compensation — reading the OT rule typologically as primarily-for-human-application.

Deut 15:11's framework cited by Jesus at the Bethany anointing, with the same poor-shall-not-cease framework operating in a different theological register.

The chapter's central prophetic promise is read across the NT as fulfilled in Christ. The Synoptic-Johannine convergence — Peter's sermon (Acts 3), Stephen's defense (Acts 7), the Baptist's denial (John 1), the post-feeding crowd's recognition (John 6), the Tabernacles-teaching crowd's recognition (John 7), and the Transfiguration's hear-ye-him command (Matt 17) — together compose one continuous prophetic-identification argument.

The Torah closes by naming the Prophet-like-Moses promise (Deut 18:15) as OT-internally unfulfilled. The NT-canonical trajectory (drafted at Session 17's Deut 18) identifies Christ as the fulfillment; the chapter at hand is the OT-internal anchor for the cross-canon framework that spans Sessions 17-20.

The chapter's whosoever-will-not-hearken warning is cited at Acts 3:23 in Peter's Solomon's-porch sermon and at 3 Nephi 20:23 + 21:11 in the resurrection-narrative discourse to the Nephites — the warning's continuity across the NT-LDS-canon trajectory.

Christian commentators have read the chapter's scattering framework as continuing the framework into the post-Temple-destruction era and as part of the broader Israel-hardening-until-the-fulness-of-the-Gentiles framework Paul develops at Rom 11. SumBible notes the trajectory at the proper register without arbitrating the broader theological interpretation.

Paired with the Star imagery — the prophesied figure as both luminary and ruler. The double image is traditionally read as Christological in Christian tradition; the LDS Bible Dictionary entry on the Star treats the kokhav-shevet pairing as messianic.

The protoevangelium — the first messianic prophecy in Scripture, read in Christian and Latter-day Saint traditions as foretelling Christ's eventual victory over Satan.

‘The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.’ Jewish and Christian tradition has long read the Shiloh prophecy as messianic; the messianic line will descend through Judah (Matt 1:2-3) to David and to Christ (Rev 5:5, ‘the Lion of the tribe of Juda’). The Hebrew is genuinely difficult; the translation spectrum is reported in the LangNotes.

Deut 15's seventh-year release framework consummated eschatologically at Luke 4:18-19's ‘acceptable year of the LORD’ inaugural sermon (citing Isa 61:1-2).

The LORD's specific instruction — speech rather than the prior strike of Exod 17 — anticipates Christ's word as the means of life-giving provision. 1 Cor 10:4's typological reading of the wilderness rock as Christ deepens the chapter's frustrated provision-by-speech into a forward-pointing image.

The Star prophecy at Num 24:17 — read Christologically across Christian tradition as anticipating Christ (with Matt 2:1-2's Magi's star traditionally read as the first-coming fulfilment) and read in the Book of Mormon as anticipating the new-world Christmas star (Helaman 14:5, fulfilled at 3 Nephi 1:21). The OT's clearest single non-Israelite-mouthed messianic prophecy.

Declared to the multitude as they feel the wounds of the crucifixion.

Moses' appeal to the divine attribute of mercy as the ground of intercession; the same vocabulary recurs across the NT in the apostolic theology of mercy as the covenantal foundation of restoration (Eph 2:4, Tit 3:5, Heb 4:16). The chapter's mercy-vocabulary is one of the OT's most direct anticipations of the gospel's mercy-theology.

Jesus invokes Jacob's ladder directly in John 1:51 — 'Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man' — naming Himself the place where heaven and earth meet. Christian and Latter-day Saint tradition has long read the ladder as a type of Christ, the mediator between heaven and earth.

A self-designation that echoes the Gospel of John.

The Song's Rock imagery receives Christological reading at 1 Cor 10:4 paralleling Session 14's Num 20 Meribah-rock weave.

Named in the declaration that the Father, the Son, and the Holy Ghost are one.

The Mosaic Spirit-gift that YHWH distributes to the seventy elders. The episode anchors the OT-NT theology of charismatic distribution that Joel 2:28-29 develops and Acts 2 reads as fulfilled at Pentecost; the messianic-and-pneumatological trajectory runs through this verse.

The hod-transfer (Hebrew for ‘majesty,’ more commonly used of YHWH's own glory) installs the OT's authority-by-divine-appointment framework that Heb 5:4 picks up. Joshua receives participation in divine majesty for the people's sake — a typological floor for the gospel's claim that Christ as the new Moses bears the Father's own glory.

Paul cites the Song at Rom 12:19 as the OT-source for non-retaliation ethics.

Paul reads the chapter's OT framework of word-as-accessible-not-distant Christologically: the word of faith (Christ proclaimed and received) is the eschatological consummation of the OT framework. The Pauline framework reads the chapter at hand as the OT-typological scaffold that the Christ-event fills with content.