Moseus, Moses, or Mouses (i.e. Mosheh), the Hebrew lawgiver
Reading a lexicon entry
What this page is: Each lexicon entry shows the original Hebrew or Greek word behind the English translation: its meaning, its range of use, and where it appears in Scripture.
Strong's number: The Strong's code (H- or G-) is the standard reference number for this word. It connects this entry to chapter and passage language tabs.
Where it appears: The witness passages show where this word is used in context. Click any to open the study page for that passage.
This lexicon entry is part of our ongoing editorial review. If you notice missing content, unclear wording, or a possible correction, please send us a note through theConnect page. Screenshots are helpful.
G3475 names Moses, the covenant mediator and lawgiver whose writings, wilderness patterns, and law are repeatedly brought into John's witness to Jesus. John does not treat Moses as a failed or discarded figure.
Reader summary
Full entry for Μωσεύς (G3475) · Open the biblical lexicon
G3475 names Moses, the covenant mediator and lawgiver whose writings, wilderness patterns, and law are repeatedly brought into John's witness to Jesus. John does not treat Moses as a failed or discarded figure.
The BSB source-word alignment has 80 aligned rows for this entry. Common renderings include Moses (58), of Moses (13), for Moses (3), {did} Moses (2), - (1).
The source-word alignment first shows this entry at Matthew 8:4. Its strongest book concentrations include Acts (19), John (13), Hebrews (11), Luke (10).
This entry includes 2 verse guides that explain exact original-language forms in context.
G3475 names Moses, the covenant mediator and lawgiver whose writings, wilderness patterns, and law are repeatedly brought into John's witness to Jesus. John does not treat Moses as a failed or discarded figure. The Gospel honors Moses as a real witness while exposing the danger of appealing to Moses against the One to whom Moses points. The name appears in scenes about the law, the prophets, the serpent lifted in the wilderness, bread from heaven, circumcision, and disputed discipleship.
Its pastoral value is not that Moses competes with Christ, but that Moses' testimony is rightly read when it leads to Christ. The entry must preserve biblical continuity and avoid making Moses a symbol of everything Jesus opposes.
G3475 traces Moses through John's account of law, witness, wilderness signs, bread from heaven, Sabbath controversy, and disputed authority. John presents Moses as a servant witness whose writings are misread when Jesus is refused.
For the law was given through Moses; grace and truth came through Jesus Christ.
The law is given through Moses, while grace and truth come through Jesus Christ. John sets continuity and fulfillment together rather than contempt for Moses.
Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”
Philip says Jesus is the One Moses wrote about in the Law. Moses is introduced as written testimony pointing toward Jesus.
Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up,
Jesus compares the Son of Man being lifted up with Moses lifting the serpent in the wilderness. Moses supplies a canonical pattern for the cross-bound mission.
If you had believed Moses, you would believe Me, because he wrote about Me.
Jesus says belief in Moses would lead to belief in Him because Moses wrote about Him. The issue is not Moses' failure but unbelief's refusal of Moses' witness.
Jesus said to them, “Truly, truly, I tell you, it was not Moses who gave you the bread from heaven, but it is My Father who gives you the true bread from heaven.
Jesus clarifies that Moses did not give the true bread from heaven; the Father gives the true bread. The wilderness memory is fulfilled by the Father through the Son.
We know that God spoke to Moses, but we do not know where this man is from.”
The leaders contrast Moses with Jesus by saying they know God spoke to Moses. The name becomes part of a dispute over recognized authority and rejected witness.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Greek word. Moseus, Moses, or Mouses (i.e. Mosheh), the Hebrew lawgiver
:--Moses.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
16 of 80 Greek text appearances shown. Linked morphology labels have verse guides.
Moses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseMoses
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
Representative Scripture witnesses for this entry: passage, original form, and sense in context.
Hebrew roots and equivalents that share conceptual or etymological ground with this Greek word.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
G3475 matters in John because Moses is not a disposable background figure. John uses his name to teach continuity, witness, and fulfillment. The law comes through Moses, yet grace and truth come through Jesus Christ. Moses writes in a way that points to Jesus, and Jesus can say that belief in Moses should lead to belief in Him. At the same time, the Gospel exposes religious confidence that invokes Moses while resisting Jesus' word.
The pastoral path is therefore careful: honor Moses, reject anti-Old-Testament framing, and show how John's own passages move from Moses' testimony toward the Son sent by the Father.
John.5.46
G3475 is the Greek form of Moses' name. Its interpretive force in John comes from canonical memory and narrative setting, not from a hidden lexical meaning in the name itself.
The Torah presents Moses as servant, mediator, and witness to God's covenant work. John reads that witness toward Jesus without erasing the Torah's place in the canon.