the Fourth Week of Advent
Click here to join the effort!
Read the Bible
Bahasa Indonesia Sehari-hari
Ulangan 18:15
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Seorang nabi dari tengah-tengahmu, dari antara saudara-saudaramu, sama seperti aku, akan dibangkitkan bagimu oleh TUHAN, Allahmu; dialah yang harus kamu dengarkan.
Bahwa seorang nabi dari tengah-tengah kamu, dari antara segala saudaramu, dan yang seperti aku ini, ia itu akan dijadikan oleh Tuhan, Allahmu, bagi kamu, maka akan dia patutlah kamu dengar.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
a Prophet: Deuteronomy 18:18, Deuteronomy 18:19, John 1:45, Acts 3:22, Acts 3:23, Acts 7:37
like unto me: Deuteronomy 5:5, Deuteronomy 34:10, Luke 24:19, 1 Timothy 2:5, Hebrews 1:1, Hebrews 1:2, Hebrews 2:1-3, Hebrews 3:2-6
unto him: Matthew 17:5, Luke 9:35, Luke 10:16, John 6:29, Hebrews 1:2, 1 John 3:23
Reciprocal: Numbers 18:20 - General Job 36:12 - if Zechariah 3:1 - standing Matthew 11:3 - Art Matthew 21:11 - This Mark 9:7 - hear Luke 7:19 - Art Luke 24:27 - beginning Luke 24:44 - in the law John 1:21 - Art thou that John 4:25 - when John 5:39 - they which John 5:46 - for John 6:14 - This John 7:38 - He that John 7:39 - Of John 10:35 - unto Acts 13:32 - how Acts 26:6 - the promise Romans 3:21 - being Galatians 3:19 - in Hebrews 3:5 - for
Cross-References
And the Lorde said vnto Cain: where is Habel thy brother? Which sayde I wote not: Am I my brothers keper?
Say I pray thee, that thou art my sister, that I may fare well for thy sake, and that my soule may liue through thy occasion.
That be farre from thee that thou shouldest do after this maner, and slaye the ryghteous with the wicked, & that the ryghteous should be as the wicked, that be farre from thee: Shall not the iudge of all the worlde do accordyng to ryght?
And Abraham aunsweryng, sayde: beholde I haue taken vppon me to speake vnto the Lorde, whiche am but dust and asshes.
But he sayde vnto her, Thou speakest like a foolish woman: shal we receaue good at the hande of God, and not receaue euyll? In all these thinges did not Iob sinne with his lippes.
woulde not God searche it out? for he knoweth the very secretes of the heart.
The lippe of trueth shalbe stable for euer: but a dissemblyng tongue is soone chaunged.
He that hydeth his sinnes, shall not prosper: but whoso knowledgeth them and forsaketh them, shall haue mercy.
And immediatly, when Iesus perceaued in his spirite, that they so reasoned within them selues, he saith vnto them: why reason ye suche thynges in your heartes?
And neded not, that any shoulde testifie of man: For he knewe what was in man.
Gill's Notes on the Bible
The Lord thy God will raise up unto thee a prophet,.... Not Joshua, as Aben Ezra, not Jeremiah, as Baal Haturim, nor David o, as others; nor a succession of prophets, as Jarchi; for a single person is only spoken of; and there is a dissimilitude between Moses and anyone of the prophets, and all of them in succession, Deuteronomy 34:10, but the Messiah, with whom the whole agrees; and upon this the expectation of a prophet among the Jews was raised, John 6:14 and is applied to him, and referred to as belonging to him in Acts 3:22, who was a prophet mighty in word and deed, and not only foretold future events, as his own sufferings and death, and resurrection from the dead, the destruction of Jerusalem, and other things; but taught and instructed men in the knowledge of divine things, spake as never man did, preached the Gospel fully and faithfully, so that as the law came by Moses, the doctrine of grace and truth came by him; and he was raised up of God, called, sent, commissioned and qualified by him for the office of a prophet, as well as was raised from the dead as a confirmation of his being that extraordinary person:
from the midst of thee; he was of Israel, according to the flesh, of the tribe of Judah, and of the house of David, born of a virgin in Bethlehem, preached only in Judea, and was raised from the dead in the midst of them, and of which they were witnesses:
of thy brethren; the Israelites, of whom, as concerning the flesh, Christ came, and to whom he was sent as a prophet, and among whom he only preached:
like unto me; the Targum of Jonathan adds,
"in the Holy Spirit;''
which he received without measure, and in respect of which was superior to Moses, or any of the prophets: he was like to Moses in the faithful discharge of his office, in his familiar converse with God, in the miracles which he wrought; as well as in his being a Mediator, and the Redeemer of his people, as Moses was a mediator between God and the people of Israel, and the deliverer of them out of Egypt; and it is a saying of the Jews p themselves,
"as was the first redeemer, so is the second:''
unto him ye shall hearken; externally attend on his ministry, internally receive his doctrine, embrace and profess it; do what is heard from him, hear him, and not another, always and in all things; see Matthew 17:5.
o Herbanus in Disputat. cum Gregent. p. 13. col. 2. p Midrash Kohelet, fol. 63. 2.
Barnes' Notes on the Bible
The ancient fathers of the Church and the generality of modern commentators have regarded our Lord as the prophet promised in these verses. It is evident from the New Testament alone that the Messianic was the accredited interpretation among the Jews at the beginning of the Christian era (compare the marginal references, and John 4:25); nor can our Lord Himself, when He declares that Moses “wrote of Him” John 5:45-47, be supposed to have any other words more directly in view than these, the only words in which Moses, speaking in his own person, gives any prediction of the kind. But the verses seem to have a further, no less evident if subsidiary, reference to a prophetical order which should stand from time to time, as Moses had done, between God and the people; which should make known God’s will to the latter; which should by its presence render it unnecessary either that God should address the people directly, as at Sinai (Deuteronomy 18:16; compare Deuteronomy 5:25 ff), or that the people themselves in lack of counsel should resort to the superstitions of the pagan.
In fact, in the words before us, Moses gives promise both of a prophetic order, and of the Messiah in particular as its chief; of a line of prophets culminating in one eminent individual. And in proportion as we see in our Lord the characteristics of the prophet most perfectly exhibited, so must we regard the promise of Moses as in Him most completely accomplished.
Clarke's Notes on the Bible
Verse Deuteronomy 18:15. The Lord thy God will raise up unto thee a Prophet — Instead of diviners, observers of times, c., God here promises to give them an infallible guide, who should tell them all things that make for their peace, so that his declarations should completely answer the end of all the knowledge that was pretended to be gained by the persons already specified.
Like unto me — Viz., a prophet, a legislator, a king, a mediator, and the head or chief of the people of God. This was the very person of whom Moses was the type, and who should accomplish all the great purposes of the Divine Being. Such a prophet as had never before appeared, and who should have no equal till the consummation of the world.
This prophet is the Lord Jesus, who was in the bosom of the Father, and who came to declare him to mankind. Every word spoken by him is a living infallible oracle from God himself and must be received and obeyed as such, on pain of the eternal displeasure of the Almighty. See Deuteronomy 18:19, and Acts 3:22-23; and see the conclusion of this chapter. Deuteronomy 18:22; Deuteronomy 18:22.
