English Standard Version
“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—
King James Bible
The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
American Standard Version
Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
The Lord thy God will raise up to thee a PROPHET of thy nation and of thy brethren like unto me: him thou shalt hear:
English Revised Version
The LORD thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
Webster's Bible Translation
The LORD thy God will raise up to thee a Prophet from the midst of thee, of thy brethren, like to me; to him ye shall hearken.
Deuteronomy 18:15 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The Gift of Prophecy. - The Levitical priests, as the stated guardians and promoters of the law, had to conduct all the affairs of Israel with the Lord, not only instructing the people out of the law concerning the will of God, but sustaining and promoting the living fellowship with the Lord both of individuals and of the whole congregation, by the offering of sacrifices and service at the altar. But if the covenant fellowship with Himself and His grace, in which Jehovah had placed Israel as His people of possession, was to be manifested and preserved as a living reality amidst all changes in the political development of the nation and in the circumstances of private life, it would not do for the revelations from God to cease with the giving of the law and the death of Moses. For, as Schultz observes, "however the revelation of the law might aim at completeness, and even have regard to the more remote circumstances of the future, as, for example, where the king is referred to; yet in the transition from extraordinary circumstances into a more settled condition, which it foretells in Deuteronomy 17:14, and which actually took place under Samuel when the nation grew older (Deuteronomy 4:25), and in the decline and apostasy which certainly awaited it according to Deuteronomy 31:16-29, when false prophets should arise, by whom they were in danger of being led astray (Deuteronomy 13:2 and Deuteronomy 18:20), as well as in the restoration which would follow after the infliction of punishment (Deuteronomy 4:29-30; Deuteronomy 30:1.); in all these great changes which awaited Israel from inward necessity, the revelation of the will of the Lord which they possessed in the law would nevertheless be insufficient." The priesthood, with its ordinances, would not suffice for that. As the promise of direct communications from God through the Urim and Thummim of the high priest was restricted to the single circumstance of the right of the whole congregation being endangered, and did not extend to the satisfaction of the religious necessities of individuals, it could afford no godly satisfaction to that desire for supernatural knowledge which arose at times in the hearts of individuals, and for which the heathen oracles made such ample provision in ungodly ways. If Israel therefore was to be preserved in faithfulness towards God, and attain the end of its calling as the congregation of the Lord, it was necessary that the Lord should make known His counsel and will at the proper time through the medium of prophets, and bestow upon it in sure prophetic words what the heathen nations endeavoured to discover and secure by means of augury and soothsaying. This is the point of view from which Moses promises the sending of prophets in Deuteronomy 18:15-18, and lays down in Deuteronomy 18:19-22 the criteria for distinguishing between true and false prophets, as we may clearly see from the fact that in Deuteronomy 18:9-14 he introduces this promise with a warning against resorting to heathen augury, soothsaying, and witchcraft.
When Israel came into the land of Canaan, it was "not to learn to do like the abominations of these nations" (the Canaanites or heathen). There was not to be found in it any who caused his son or his daughter to pass through the fire, i.e., any worshipper of Moloch (see at Leviticus 18:21), or one who practised soothsaying (see at Numbers 23:23), or a wizard (see at Leviticus 19:26), or a snake-charmer (see at Leviticus 19:26), or a conjurer, or one who pronounced a ban (חבר חבר, probably referring to the custom of binding or banning by magical knots), a necromancer and wise man (see at Leviticus 19:31), or one who asked the dead, i.e., who sought oracles from the dead. Moses groups together all the words which the language contained for the different modes of exploring the future and discovering the will of God, for the purpose of forbidding every description of soothsaying, and places the prohibition of Moloch-worship at the head, to show the inward connection between soothsaying and idolatry, possibly because februation, or passing children through the fire in the worship of Moloch, was more intimately connected with soothsaying and magic than and other description of idolatry.
Treasury of Scripture Knowledge
like unto me
And the crowds said, "This is the prophet Jesus, from Nazareth of Galilee."
Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him.
Fear seized them all, and they glorified God, saying, "A great prophet has arisen among us!" and "God has visited his people!"
And he said to them, "What things?" And they said to him, "Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people,
And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the Prophet?" And he answered, "No."
They asked him, "Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?"
The woman said to him, "Sir, I perceive that you are a prophet.
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