Muslims, please note that Deuteronomy 18:15 is not about Muhammad

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This is refuted by Deuteronomy 17:15. The same language is used by the same author to identify an Israeli and the text clarifies “Not a foreigner”.

Therefore I believe this point Muslims bring up is officially refuted.

mê-’a-ḥe-ḵā - מֵאַחֶ֙יךָ. - Of your brothers

Deuteronomy 17:
14 "When you come to the land that the LORD your God is giving you, and you possess it and dwell in it and then say, 'I will set a king over me, like all the nations that are around me, ’

15 you may indeed set a king over you whom the LORD your God will choose. **One from among your brothers **you shall set as king over you. You may not put a foreigner over you, who is not your brother.

The King they chose was Saul and was one of them, and not a foreigner as the text commanded.

Deuteronomy 18:15 "The LORD your God will raise up for you a prophet like me from among you, **from your brothers **-- it is to him you shall listen –

Again, by this text we know that Muhammad is disqualified as the Prophet Deuteronomy was describing.
 
dronald said:
This is refuted by Deuteronomy 17:15. The same language is used by the same author to identify an Israeli and the text clarifies “Not a foreigner”.

Therefore I believe this point Muslims bring up is officially refuted.

mê-’a-ḥe-ḵā - מֵאַחֶ֙יךָ. - Of your brothers

Deuteronomy 17:
14 "When you come to the land that the LORD your God is giving you, and you possess it and dwell in it and then say, 'I will set a king over me, like all the nations that are around me, ’

15 you may indeed set a king over you whom the LORD your God will choose. **One from among your brothers **you shall set as king over you. You may not put a foreigner over you, who is not your brother.

The King they chose was Saul and was one of them, and not a foreigner as the text commanded.

Deuteronomy 18:15 "The LORD your God will raise up for you a prophet like me from among you, **from your brothers **-- it is to him you shall listen –

Again, by this text we know that Muhammad is disqualified as the Prophet Deuteronomy was describing.
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It may point Muhammed or not but it is more likely to points Muhammed. Look at this:

19 ¶Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

20 And he shall send Jesus Christ, which before was preached unto you:

21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.

22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.

23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.

24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.

25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:19-26

Here it is said that Samuel and other follow prophets spoke that an other prophet will come. So it cannot be Samuel.

Jesus will stay in Heavens until everything is being arranged again. After Jesus only Muhammed came as a prophet.

God will send a prophets from descents of Abraham. Abraham had had two sons. Isaac and Ishmael. Descents of Isaac was Israels and many prophets came from that generation. But after Ishmael only Muhammed came.
 
dronald said:
This is refuted by Deuteronomy 17:15. The same language is used by the same author to identify an Israeli and the text clarifies “Not a foreigner”.

…

Again, by this text we know that Muhammad is disqualified as the Prophet Deuteronomy was describing.
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And also:

12 ¶And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called.

13 And also of the son of the bondwoman will I make a nation, because he is thy seed.

14 And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba.

15 And the water was spent in the bottle, and she cast the child under one of the shrubs.

16 And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept.

17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

18 Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

19 And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

20 And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

21 And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt. Genesis 21 : 12-21

God say he will make a great nation from Ishmael. That great nation is Muslims community.

That water is Zamzam in the desert.
 
dronald said:
This is refuted by Deuteronomy 17:15. The same language is used by the same author to identify an Israeli and the text clarifies “Not a foreigner”.
Again, by this text we know that Muhammad is disqualified as the Prophet Deuteronomy was describing.
Click to expand...
And also :

20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17 : 20
 
Yes it is. Deuteronomy 17:5 is talking about a king; the jews were not allowed to make a non-jew their king. It’s inappropriate to use that passage, which is only applicable to a King, and apply that onto the word ‘brothers’ in Deuterononmy 18. Deuteronomy 18 is a different context; it’s about a prophet, therefore you cannot assume that the restriction put on kings is the same as it is on prophets. The word ‘brothers’ is not always used to refer to other jews-- it can also be used for nations that were related to the Israelites, such as the Edomites, who were descended from Esau, Jacob’s brother:

“and command the people, “You are about to pass through the territory of your brothers, the people of Esau, who live in Seir; and they will be afraid of you. So be very careful. Do not contend with them, for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau as a possession.” (Deuteronomy 2:4-5)

The brother of an Israelite named Jacob, was Esau; his nation is said to be the brothers of the Israelites (Jacob’s nation). In the same way, Isaac was an Israelite and his brother, Ishmael was an arab. The arabs are descendants of Ishmael, therefore the arabs can also be considered the brothers of the Israelites. Thus, it is entirely possible that Deuteronomy 18:15-18 is talking about an arabian prophet-- Muhammad. 🙂
 
Which Bible do Muslims use officially? And why is Deuteronomy 17:19 being skipped? :hmmm:

MJ
 
drac16 said:
Yes it is. Deuteronomy 17:5 is talking about a king; the jews were not allowed to make a non-jew their king. It’s inappropriate to use that passage, which is only applicable to a King, and apply that onto the word ‘brothers’ in Deuterononmy 18. Deuteronomy 18 is a different context; it’s about a prophet, therefore you cannot assume that the restriction put on kings is the same as it is on prophets. The word ‘brothers’ is not always used to refer to other jews-- it can also be used for nations that were related to the Israelites, such as the Edomites, who were descended from Esau, Jacob’s brother:

“and command the people, “You are about to pass through the territory of your brothers, the people of Esau, who live in Seir; and they will be afraid of you. So be very careful. Do not contend with them, for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau as a possession.” (Deuteronomy 2:4-5)

The brother of an Israelite named Jacob, was Esau; his nation is said to be the brothers of the Israelites (Jacob’s nation). In the same way, Isaac was an Israelite and his brother, Ishmael was an arab. The arabs are descendants of Ishmael, therefore the arabs can also be considered the brothers of the Israelites. Thus, it is entirely possible that Deuteronomy 18:15-18 is talking about an arabian prophet-- Muhammad. 🙂
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I disagree since it is NOT inappropriate to apply the clear meaning of the text in a prior verse (Deuteronomy 17) onto the less clear meaning of the text in a later verse (Deuteronomy 18). The reason why it is appropriate is that often in the Hebrew Bible, the clear meaning of an earlier verse can be used to interpret and clarify the seemingly unclear text found in the later verse, particularly when the earlier verse is IMMEDIATELY prior to the later one. Thus the earlier verse serves as a CONTEXT for the later verse. Such is a style of writing on which the understanding of the Scriptures as a whole frequently depends.
 
MartinJordan said:
The above please read only the first part. Disregard the other. :o

Just curious what Bible, Muslims use.

MJ
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There’s no universal answer. It depends on the muslim you’re talking to. I primarily use the ESV study Bible. I use the NRSV when reading the Apocrypha or when I want to compare translations. The ESV is better, in my view.
 
meltzerboy said:
I disagree since it is NOT inappropriate to apply the clear meaning of the text in a prior verse (Deuteronomy 17) onto the less clear meaning of the text in a later verse (Deuteronomy 18). The reason why it is appropriate is that often in the Hebrew Bible, the clear meaning of an earlier verse can be used to interpret and clarify the seemingly unclear text found in the later verse, particularly when the earlier verse is IMMEDIATELY prior to the later one. Thus the earlier verse serves as a CONTEXT for the later verse. Such is a style of writing on which the understanding of the Scriptures as a whole frequently depends.
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Yeah, I see what you’re saying. Still, I respectfully disagree since the prophetic and kingly offices are very different. Therefore, I don’t believe it would’ve been necessary for God to have used ‘brother’ in the same exact way.
 
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