What follows is a addition to the Second Edition of The Gospel of John, my restoration of that original text, free from the later interpolations and excisions of the organized Christian religion, and translated afresh from the Greek. You will find ordering information here.
Especially in the Prologue and the baptism of Jesus, the Gospel of John seeks to parallel Jesus to Moses, and even say he is superior to Moses. Why is that?
The Torah explains Moses’s name as from the Hebrew משה (mashah, “to draw [out]”), because he was drawn out of the waters as a child (Exodus 2:10). But, as an Egyptian, the pharaoh’s daughter (whom I believe with Hans Gödicke became the pharaoh Hatshepsut and was the pharaoh in the Exodus story) would hardly have given him a name in Hebrew; she called him Mosera or Ramoses < hieroglyphics appear here in the text that cannot be reproduced in this blog >, which mean “Born of Ra” or “Son of Ra” in Egyptian; i.e., Son of God, since Amen-Ra was by the Middle Kingdom the deity of a virtually monotheistic Egypt. The latter was the name of several pharaohs. Hatshepsut’s father Thutmose (“Son of Thoth”) and mother Ahmes (“Daughter of Amon”) had similarly constructed names.
Moses’s father Amram, which is usually explained as meaning “Friend of the Most High” or “The People are Exalted” in Hebrew, but it is surely a corruption into Hebrew of Amen-Ra. Amram married his aunt; it was typical of Egyptian royalty to wed close relations. Moses’s sister is remembered as Miriam, a corruption into Hebrew of “Meri-Amen”, “Beloved Amen” in Egyptian; Jesus’s wife Mary’s name comes from the same root. Moses is adopted into the ruling pharaonic family, and becomes their intimate counsellor, with power to rule in his own right. These are all Egyptian royal names, and whatever actually happened, it is clear that Moses was meant some day to be pharaoh – and that, as the Israelites escaped Egypt and sought freedom, they took Moses and his family as their own pharaoh-like rulers. (Thus they sought to recreate for themselves the “fleshpots of Egypt” that they had but lately escaped!)
The English word “messiah” is a corruption of the Hebrew word mashiach, which came to mean “anointed”, since kings were not crowned but anointed, but which is also probably a corruption of “Mosera”. Thus in its root meaning, to be a messiah is to be (like) a Moses: a king, leader, wayshower, emissary of God. Indeed, when the high priest anointed a king or a priest, he declared on behalf of God that the latter was the son of God (II Samuel 7:14, Psalm 2:6-8).
Thus the Gospel of John draws a parallel between Moses and Jesus specifically to state that Jesus is messiah, the son-by-adoption/anointment of God.
The Egyptian rootage of the most prominent names in the Gospel of John – Jesus and Mary – also underscores the heavily implied presence of Mary at the baptism of Jesus.
Note that the Egyptian word for “dove” is < hieroglyphics >, amenu, a near homonym with < hieroglyphics >, Amen, the Egyptian god of wind. And the dove Mary’s name comes from Mari-Amen, “Beloved Amen”, the original name of Moses’s brother Miriam, who watched as the Pharaoh’s daughter drew him out of the Nile as she bathed, no doubt naked, as Mary, also likely naked, here draws Jesus from the Jordan.