Discovery BoxDeuteronomy 13:5
Context13:5 As for that prophet or dreamer, 1 he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. 2
Deuteronomy 13:9
Context13:9 Instead, you must kill him without fail! 3 Your own hand must be the first to strike him, 4 and then the hands of the whole community.
Deuteronomy 13:1
Context13:1 Suppose a prophet or one who foretells by dreams 5 should appear among you and show you a sign or wonder, 6
Deuteronomy 18:1-2
Context18:1 The Levitical priests 7 – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. 8 18:2 They 9 will have no inheritance in the midst of their fellow Israelites; 10 the Lord alone is their inheritance, just as he had told them.
Deuteronomy 11:18-19
Context11:18 Fix these words of mine into your mind and being, 11 and tie them as a reminder on your hands and let them be symbols 12 on your forehead. 11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, 13 as you lie down, and as you get up.
[13:5] 1 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:5] 2 tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).
[13:9] 3 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).
[13:9] 4 tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.
[13:1] 5 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).
[13:1] 6 tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the
[18:1] 7 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
[18:1] 8 sn Of his inheritance. This is a figurative way of speaking of the produce of the land the
[18:2] 9 tn Heb “he” (and throughout the verse).
[18:2] 10 tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”
[11:18] 11 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:18] 12 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
[11:19] 13 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
