4:14) is reminiscent of the language and theology of Deuteronomy (cf. He should be like unto Moses, only above him. All research and opinions provided on this site are the sole responsibility of their respective authors, and should not be interpreted as the opinions of the Board, nor as official statements of LDS doctrine, belief or practice. For example the king is called the “Prince of the Congregation” (CD 7:20; 4Q285.5.5; 6:2–10; 1QM 5, 1; 4QpIsaa 2:14), and the priest is called the “interpreter of the Law” (CD 7:18; 4QFlor 1.i.11). That this identification is also attested anciently in the Book of Mormon may be best explained by prophetic foresight. The passage that is most often identified with the expectation of an eschatological prophet like Moses is found at the conclusion of the rules in the Rule of the Community (1QS) from Cave 1. The New Testament followed by early Christian interpreters specifically identifies the prophet like Moses as the Messiah (Acts 3:17–26). On the other hand the prophet mentioned in the Rule of the Community IX, 9–11 who will serve as a forerunner to these messiahs is only specifically mentioned in the scrolls here and in Testimonia. Commentary on Deuteronomy 18:15-22 (Read Deuteronomy 18:15-22) It is here promised concerning Christ, that there should come a Prophet, great above all the prophets; by whom God would make known himself and his will to the children of men, more fully and clearly than he had ever done before. The account of his call in Jeremiah 1 shows parallels with the call of Moses in Exodus 3. C. Regulations for domestic and personal relations, Deu 22-26. All content by The Interpreter Foundation, unless otherwise specified, is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. From this description some have identified this eschatological teacher with the prophet “like Moses” and in particular with the Teacher of Righteousness. The sectarian texts from Qumran place great emphasis on eschatology. Perhaps echoing Malachi, Qumran texts also expect the return of Elijah and a Moses-like prophet among the sectarian (1QS, 4Q175, 11Q13) and the non-sectarian [Page 277]texts (4Q558, 4Q521).30 And in 4Q558 Malachi 3:23 [4:5] is quoted directly referring to the return of Elijah. So while the idea that the prophet like Moses was a specific future individual is attested in inter-testamental literature including the Dead Sea Scrolls, the identification of this prophet as the Messiah seems to be distinctive to Matthew and the New Testament. Ver. The passage reads: They shall deviate from none of the teachings of the Law, whereby they would walk in their willful heart completely. There is a great wealth of literature on this topic with many different interpretations of the data.9 To facilitate our discussion we will focus our attention on the most important related texts. Deuteronomy 18:21 And if you say in your heart, 'How may we know the word that the LORD has not spoken?' The two messiahs—“anointed (ones) of Aaron and of Israel”—are mentioned elsewhere together in the Dead Sea Scrolls (CD 12:23; 14:19; 19:10–11; 20:1; 1QS 9:11) and scholars have argued that these two anointed ones—messiahs—are based on other similar models in [Page 273]scripture that include a spiritual and a political leader. 1 Ne. Several texts, such as the War Scroll (1QM) and the Pesharim, deal almost exclusively with the end of time. While it is not clear if the three figures together, or one or another of them, will fulfill this role in the Rule of the Community, it seems apparent in Testimonia (4Q175), which was written in the same hand as 1QS, that this legal role is the role of the future prophet “like Moses” referred to in Deuteronomy. Finally, Latter-day Saint tradition continues to describe their prophets as prophets “like Moses.” Joseph Smith was said to have received revelations “even as Moses” (D&C 28:2) and to lead his people like Moses (D&C 103:16). Its name means second law. In Pesher Habakkuk 7:4 the Teacher of Righteousness is described: “Interpreted this concerns the Teacher of Righteousness, to whom God made known all the mysteries (raz) of the words of His servants the Prophets.”23 And in 8:1–3: “Interpreted, this concerns all those who observe the Law in the House of Judah, whom God will deliver from the House of Judgement because of their suffering and because of their faith in the Teacher of Righteousness.”24, In regards to the question as to whether the Teacher of Righteousness was to be considered a prophet at all, if we were to assume there is autobiographical material about the Teacher of Righteousness in the Hodayot, there are many examples of the author portraying himself with prophetic attributes. This passage reads: “Until the rise of one who will teach righteousness (yoreh hatsedek) in the end of days” (CD VI, 10–11).17 It is possible that this is a reference to the eschatological prophet. 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