There have been many debates between Jews, Christians, and Muslims over this very important prophecy, all providing their evidence, fact, logic, reasoning, and understanding to prove their points as to who this prophecy is referring, whether it is Jesus (pbuh) or Muhammad (pbuh).
It eventually occurred to me that all evidence brought forth were from different versions of the Bible, Bible dictionaries, commentaries, etc., some being study Bibles in which footnotes and references are contained.
With respect to all arguments from the three faiths, I ask you to take into consideration that the versions of the Bibles used were in the English language. These were interpretations from other English versions, restricting you from the original text and therefore, restricting you from its true meaning. This encouraged and motivated me to further my studies and research on Deuteronomy 18:18 more in depth and accurately from the Aramaic scriptures directly.
As many would agree, I was more interested in reading this passage from the original Aramaic text as I naturally like to analyze every word, expression, and sentence structure in general. Please note that a literal translation is not necessarily an interpretation and therefore, one has to be extra careful on this subject matter. Yes, you can provide a literal translation, however, that does not necessarily mean that you are providing its meaning or interpretation. One good example of this is the expression “Don’t cry over spilled milk”. This can be translated into any language, but it will be translated as just that. We know that there is a meaning behind this expression. This is the difference between “literal translation” and “interpretation”.
Aramaic, like Arabic, goes very deep into the choices of words and expressions used. One word can be translated in many different ways. The Bible contains many expressions and terms that were in later times translated and interpreted literally, for
example, using the term “Son of God”. In the Aramaic and Hebrew languages, this is an expression used regularly meaning, “Godly Person”. It’s good to keep this in mind when studying Biblical or religious speech in general.
In regards to the Torah, there are two main versions in Aramaic: 1) Targum, which is an Aramaic translation of the Hebrew, also known as Onkelos, and 2) the Peshitta which is a Bible containing the Aramaic language closest to that of Jesus (pbuh). I would sooner trust the Peshitta only because it is not a translation from another language, but is known to have been written in Aramaic itself.
In Deuteronomy 18:18, the word “Brethren” is used. In some versions, the word “Brothers” is used as well. From the English perspective, it is difficult to determine what the word “brethren” is truly referring to in this passage. Could it mean biological brethren from the same lineage? Or perhaps could it mean brethren of the same faith regardless of family relations?
In theEnglish language, “brethren” can have five definitions:
Brother of same parents
Half-brother (same father) [which in the case of Ishmael and Isaac] Relative, kinship, same tribe
Each to the other (reciprocal relationship)
(fig.) of resemblance
The Aramaic plays a very important role here because the only way to know exactly what this word means is by reading the passage from the original text. Although there are different words used in the English Bibles, there is only one and the same word used in the Aramaic. Proper examination will produce a true and clear understanding as to whom the prophecy is referring.
In Genesis, we see that Abraham (pbuh) had two wives1, Sarah and Hagar, and between them brought forth two sons who were destined to be prophets, Ishmael and Isaac, of course, Ishmael being the firstborn son who gains the right of inheritance according to Jewish law.2 Therefore, there were to be two lineages out of Abraham (pbuh), both destined to be great nations. From Isaac ultimately arose Jesus (pbuh), the Israeli lineage, and from Ishmael, ultimately arose Muhammad (pbuh), the Arab lineage.
The argument here is really between the Christians and the Muslims because according to the Jews, the Prophet which Deuteronomy 18:18 is referring to has not yet arrived. Is it referring to Jesus (pbuh) or Muhammad (pbuh)?
Let me first put forth the logic and understanding behind this. Yes, the reference does use the English word “Brethren” which could mean the relationship between the descendants of Isaac and Ishmael. Or it could mean the relationship amongst the descendants of Isaac only
We will find this reference in the New Testament as well. In John 1:20-21 John, without hesitation, admits that he is not the Christ. Then he also admits that he is not Elias. What should interest you most is his next statement. He admits that he is not “that Prophet”. The exact quote is as follows:
John 1:20-21 “And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias?3 And he saith, I am not. Art thou that prophet? And he answered, No.”4
You cannot help but notice that there are three entities mentioned in this passage – 1) the Christ (Jesus), 2) Elias, and 3) That Prophet. Therefore, the ultimate question is, “Who is that Prophet?”
Argument One
According to Christian scholars such as C.I. Scofield, in his study bible, you will find a reference note by the words “that Prophet” referring back to Deuteronomy 18:18. Therefore, if Deuteronomy 18:18 was referring to Jesus (pbuh), then it would have made sense to insert the reference note by the word “Christ” instead. If this being the case, then Deuteronomy 18:18 could not have been referring to Jesus (pbuh) but instead to another Prophet.
Argument Two
The passage also says, “like you” meaning that this Prophet will be like Moses (pbuh), not by lineage or race, but by character, life, leadership, religion, etc.. If we compare the life between Moses (pbuh) and Muhammad (), we find many similarities. However, if we compare the life of Jesus () and Moses (), we find major differences. For example – a) Jesus was raised by his parents, b) his ministry did not last long, c) he was born without male intervention, d) his people went against him, e) he has not come with new laws and regulations for mankind, but instead was sent only for the lost sheep of the house of Israel5, f) he did not die a natural death, g) he never married and/or begot children, etc..
Whereas, Moses (pbuh) and Muhammad (pbuh) both a) were not raised by their parents, b) both had many years of ministry, c) both were born naturally, d) their people eventually accepted them as prophets and kings, e) both were sent with new laws, regulations, attitudes, manners, etc., and f) they both died a natural death at old age, g) both married and begot children.
There are many arguments that one can make when it comes to this topic, however, I don’t wish to extend this much longer as there are already many great publications on this topic. Therefore, I will make it very brief.
Argument Three
Presented below is Deuteronomy 18:18 in Aramaic from the Peshitta.
This reads:
Nabiya aqeem lahoon min gaw akhyahoon akwatak, wa tal fatgamay b’foomeh: wa nimar lahoon kull-medem d’apuqdayawhee.
Meaning:
“The Prophet will I raise for them from among their (fraternal) brethren (who will be) like you, and I will put my oracles (fatgamay) in his mouth and he will say to them all that I command him”.
The word that is to be examined in this passage is “çìüïya” (akhyahoon) meaning “their
(fraternal) brethren”. It is derived from “bžïžya” (akhaya) which means: “Fraternal brother”
– not of the same race or lineage.7 The Arabic equivalent would be “ي خ ِو َا” (akhawee) which means: “Brotherly, fraternal.”8
If we go back just 3 verses to Deuteronomy 18:15:
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.
Here, Moses (pbuh) is speaking to them directly and says: “...of thy brethren...”, and in ̈
Aramaic we find: (min akhyak). This is the same word found in verse 18. The only difference is grammatical – in verse 15, it states “of THY brethren” whereas in verse 18 it states “among THEIR brethren”. However, they both come from the same word (akhaya) which means ‘Fraternal Brother(
According to Webster’s New Twentieth Century Dictionary Unabridged Second Edition,
Fraternal means:
“Of or characteristic of a brother, or brothers, brotherly; a society, often secret, of members banded together for mutual benefit or for work toward a common goal.”
The Targum contains the same Aramaic word to describe who these Brethren are. In Hebrew we read: “ֲאֵחיֶהם” (akheyhem) and in Targumic Aramaic we read “ֲאֵחיהוֹן” (akheyhon). It is interesting to note that according to the Targum, it means: “Brothers to the degraded woman.” We know that Hagar was a degraded woman in the Bible, and it was her lineage that this “brethren” is referring to. At that time, there could not have been any other brethren other than that between Ishmael and Isaac.
To see a good example of “Brethren” from the same race or lineage, we can refer to the following reference:
Genesis 16:12 “And he (Ishmael) will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.”
When we read “...all his brethren” in this case it refers to his own race and lineage, and in this verse we read : (d’kulhoonakhawhee).
The letter (Yud) is not present in word (akhawhee) in this verse.
In Targumic Aramaic of this verse, we read, “ָכל-ֲאחוִֹהי”
(kal-akhohee) meaning “all his brethren” with the elimination of the letter “י” (Yod).
I’m stressing on the word (akhyahoon) because it’s quite different from the
ordinary word that would be used for “their brethren” in Aramaic.
If this prophet was to be raised from amongst themselves, the same race (Israeli lineage), then it would have specified so in the translation, but it did not. Also, we would have found the Aramaic word to be (akhahoon) instead which means “their brethren” of the same race or
lineage. We can see that this English word “Brethren” has caused some difficulty for scholars such as George Lamsa in his book “New Testament Light”, p. 160, he says:
“The term ‘of your brethren’ is somewhat difficult to explain. Some people wonder why Moses did not say, “from among you”.
The only difference in the two words above is that the first word contains the letter (Yud) which is the smallest letter in the Aramaic alphabet. Although a very small difference, it is great in meaning. In fact, Jesus (pbuh) makes a reference about this in Matthew:
Matthew 5:18 “one jot or one tittle shall in no wise pass from the law, till all be fulfilled
The words he uses are: (Yud Hda aw Had serta...) which means:
“one Yud or one Serta” –
Yud being the letter, and Serta meaning: “trait, tittle, a line,
dash, scratch, or the very point of a letter”.
The logic and reasoning behind this was to show how serious offense it was to make even the slightest change to the Law (Torah). This is because to make such a slight change is not only forbidden, but can result to a great deal of corruption in the text.
Therefore, the difference between (akhyahoon) and (akhahoon) is indeed great in meaning. To recap, the different words used for easier understanding, see the list below:
(akhyahoon) Their (Fraternal) brethren (plural)
(akhaya) Fraternal brother (singular)
(akhawee) Brotherly, fraternal (general)
Fraternal
Of or characteristic of a brother, or brothers, brotherly; a society, often secret, of members banded together for mutual benefit or for work toward a common goal.
(akhawhee) Their brethren (plural, of the same race or lineage)
(Jacob’s Sons: Genesis 35:23)
Aramaic is a very unique language. Like Arabic, it is very specific when dealing with males, females, objects (as opposed to humans), family, tribe, race, etc... I will always encourage to study and examine the original scriptures because when it boils down to it, you will never understand your religion until you first understand it in its original form.
I would also encourage further research on this subject. This article is very brief because I wanted to get right to the point. When we compare the similarities between Moses and Muhammad (pbut), we will find many more than what’s specified in this article.
The original text shows that the word (akhyahoon) clearly refers to the lineage of Ishmael and not that of Isaac.
According to Jesus, Deuteronomy 18:15-18 doesn’t
not apply to him as that Prophet, here are couple of reasons why.
First point, Jesus said a Prophet cannot be killed outside Jerusalem (Luke 13:33) yet, you find Jesus was crucified in Golgotha which is located out Jerusalem thus, Jesus by his own admission is not a Prophet hence, Deuteronomy 18:15-18 does not apply to him. Interestingly, according to the Talmud "that Prophet" in Deuteronomy 18 will have the authority to change the law, (Talmud Yavamot 90b). Jesus said he did not come to break the law Matthew 5:17.
Second point. Jesus said to the Jews, "the kingdom of God will be taken away from them and given to a nation producing its fruit" (Matthew 21:43). If Jesus was that Prophet mentioned in Deuteronomy 18:15-18 then why would the kingdom of God be taken away from the Jews and given to another nation when the "criteria" is, 'God will raise a Prophet from their own brethren'? This would mean "from your own brethren" is not the Jewish people, rather its referring to someone outside the Jewish nation.
Finally, Jesus never claimed to be that Prophet from Deuteronomy 18:15-18 why? Because point one self-refutation. Point two, confirmation to the Jews the kingdom of God belonging to them will be given to another nation bearing its fruit. Why didn't read Deuteronomy 18:15-18 at the synagogue to make his case even stronger? Instead he read parts of Isaiah. If Moses really wrote about him as claimed in John 5:46, Luke 24:44 then read from Deuteronomy? (Torah), why read from the Nevi'im written roughly 700 years later? Do you see the problem when Christians try to fit Jesus with Deuteronomy 18. Sorry it doesn't work!
Case closed
a prophet who predicts peace must show he is right. Only when his predictions come true can we know that he is really from the LORD.” (Jeremiah 28:9)
Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.(Matt 10:34
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