قل امنا بالله وما انزل علينا وما انزل على ابراهيم واسماعيل واسحاق ويعقوب والاسباط وما اوتي موسى وعيسى والنبيون من ربهم لا نفرق بين احد منهم ونحن له مسلمون

قُلْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ عَلَيْنَا وَمَآ أُنزِلَ عَلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ

عيسى والنبيون من ربهم 3:84 

2:136 عيسى وما أوتي النبيون من ربهم

In the above two passages, Allah (SWT) makes mention of the Prophets who we were commanded to believe in as Muslims. The two verses are largely similar with some exceptions. I have pointed out the differences in the way the verses start in a previous post which you may read (https://quranreflect.com/posts/2370).  However, here I would like to highlight the difference in how Jesus (AS) is mentioned in both of the verses. 

In Ali-Imran, which was primarily targeting the Christian audience from the tribe of Najran, Allah (SWT) ends the list of Prophets with Jesus and immediately conjugates his name with the remaining unmentioned Prophets without any wording to indicate a distinction between him and the other Prophets that were not mentioned by name after him. So we can attempt to literally translate that passage by saying: 

'and what was given to Moses, Jesus, and the other Prophets from their Lord'.

However  in Surah Al-Baqara, there is a slight difference,. Now bear in mind that much of the target audience of Surah al-Baqara were the Children of Israel, who did not hold Jesus (AS) in high esteem to say the least. In this passage, Allah (SWT) does make a distinction when conjugating the mention of Jesus (AS) with other prophets by repeating the words 'what were given...'. So we can attempt to translate this literally by saying:

'and what was given to Moses, Jesus, (and what was given) to the other Prophets from their Lord'.

It might be the case, and Allah (SWT) knows best, that with the first quoted passage in Surah Ali-Imran, not adding words to distinguish Jesus (AS) from the other prophets was meant to show the Christians of Najran that Jesus (AS) was a prophet like all other prophets sent by Allah (SWT), and was not in any way divine.

However when addressing the  Children of Israel, the added additional words when conjugating Jesus with the other unnamed Prophets could have ben added to show that contrary to their claim that Jesus was a false Messiah, he was indeed a Prophet, and not only that, but he was a Prophet from the highest caliber.

This point might require some additional reflection and pondering over the two Ayat, while comparing not only the wording but the context of their revelation, but we know that surely Allah (SWT) doesn't address the same matter differently except for a wisdom. Whether that wisdom becomes apparent to us or not is a different question.

#mutashabihat

pray for me I am losing my steadfastness in my faith depression losing control over worldy affairs and religion pray that Allah guides me pls I may be of those who are a hypocrite and blinded by the truth by Allah it may be my only hope if you pray for me

In Surah al Baqara, Allah SWT used the plural imperative command speaking to the believers commanding them to 'say' what follows in the verse.  However, in Al Imran he uses the singular imperative, speaking only to the Prophet PBUH. Another interesting difference between the 2 verses is that in surah al Baqarah, Allah SWT sais 'revealed to us' or إلينا while in Al Imran it uses 'revealed upon or down to us' or علينا.

So in Surah Al Baqara , when speaking to the Prophet PBUH,  Allah SWT uses ' revealed upon or down to us 'because revelation would come down only on the Prophet PBUH so it makes more sense to uses علينا when the command is for him specifically.

With the verse speaking to the believers in Al Imran , 'to us' is used, and that is better because the Quran was delivered to them as a revelation from the Prophet PBUH, but did not descend down upon them as revelation so 'to us' or الينا was more appropriate. 

The detailed difference shows the care and precision of word choice in the Quran , and this level of precision is  not found in any other Book.

Taken from Al Itqan fe 3uloom al Quran by Al Syuooti

When the word is 'us' then how is this addressing the prophet (AS)? I think most people misunderstand the Quran. They approach the Quran with pre-programmed instructions from their respective sects who 'authenticate' man-made hadith to suit their aqeedah (doctrine). Instead you should approach the Quran WITHOUT these biases and let Allah teach you.

In this verse Allah ta 'Ala is addressing us.