Footnotes

1. Deuteronomy 13:1 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, naviʾ) and one who foretells by dreams (חֹלֵם, 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).
2. Deuteronomy 13:1 tn The expression אוֹת אוֹ מוֹפֵת (ʾot ʾo 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 (sēmeion), 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 by the Lord to false prophets as a means of testing his people.
3. Deuteronomy 13:3 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
4. Deuteronomy 13:3 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
5. Deuteronomy 13:3 tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.
6. Deuteronomy 13:5 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
7. Deuteronomy 13:5 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).
8. Deuteronomy 13:6 tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.
9. Deuteronomy 13:6 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”
10. Deuteronomy 13:6 tn Heb “fathers” (also in v. 17).
11. Deuteronomy 13:6 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
12. Deuteronomy 13:7 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
13. Deuteronomy 13:9 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”).
14. Deuteronomy 13:9 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.
15. Deuteronomy 13:10 sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).
16. Deuteronomy 13:11 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
17. Deuteronomy 13:13 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (b^eliyyaʿal) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”
18. Deuteronomy 13:13 tc The LXX and Tg read “your” for the MT’s “their.”
19. Deuteronomy 13:13 tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.
20. Deuteronomy 13:14 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
21. Deuteronomy 13:15 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”
22. Deuteronomy 13:15 tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction. Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.
23. Deuteronomy 13:16 tn Heb “street.”
24. Deuteronomy 13:16 tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).
25. Deuteronomy 13:17 tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.
26. Deuteronomy 13:18 tn Heb “commanding” (so NASB, NRSV).
27. Deuteronomy 13:18 tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.
28. Deuteronomy 13:18 tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.