Deuteronomy 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ¹ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ²  my power.

Deuteronomy 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

Deuteronomy 2:6

2:6 You may purchase ³  food to eat and water to drink from them.

Deuteronomy 2:2

2:2 At this point the Lord said to me,

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁴  should appear among you and show you a sign or wonder, ⁵ 

Luke 8:54

8:54 But Jesus ⁶  gently took her by the hand and said, ⁷  “Child, get up.”

John 5:28-29

5:28 “Do not be amazed at this, because a time ⁸  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ⁹ 

John 11:43

11:43 When ¹⁰  he had said this, he shouted in a loud voice, ¹¹  “Lazarus, come out!”

Acts 20:12

20:12 They took the boy home alive and were greatly ¹²  comforted.

Romans 14:9

14:9 For this reason Christ died and returned to life, so that he may be the Lord of both the dead and the living.

Revelation 11:11

11:11 But ¹³  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ¹⁴  those who were watching them.

[32:39]  ¹ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ² tn Heb “deliver from” (so NRSV, NLT).

[2:6]  ³ tn Heb includes “with silver.”

[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 Lord as a means of testing his people.

[8:54]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:54]  ⁸ tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

[5:28]  ⁹ tn Grk “an hour.”

[5:29]  ¹¹ tn Or “a resurrection resulting in judgment.”

[11:43]  ¹³ tn Grk “And when.”

[11:43]  ¹⁴ sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

[20:12]  ¹⁵ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[11:11]  ¹⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ¹⁸ tn Grk “fell upon.”