Deuteronomy 13:5

 Deuteronomy 13:5

And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

a. NASB 1995: “But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you.  [New American Standard Bible 1995 (NASB1995) New American Standard Bible®, Copyright © 1960, 1971, 1977, 1995 by The Lockman Foundation. All rights reserved.]

b. YLT: 'And that prophet, or that dreamer of the dream, is put to death, for he hath spoken apostacy against Jehovah your God (who is bringing you out of the land of Egypt, and hath ransomed you out of a house of servants), to drive you out of the way in which Jehovah thy God hath commanded thee to walk, and thou hast put away the evil thing from thy midst.  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: But that prophet or that dreamer of dreams shall be put to death, because he has talked rebellion and turning away from the Lord your God, Who brought you out of the land of Egypt and redeemed you out of the house of bondage; that man has tried to draw you aside from the way in which the Lord your God commanded you to walk. So shall you put the evil away from your midst.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Stone Edition THE CHUMASH, Rabbinic Commentary [Deuteronomy 13:5 in our Bible is Deuteronomy 13:6 in the Jewish Bible]: And that prophet and that dreamer of a dream shall be put to death, for he hath spoken perversion against HASHEM, your God, Who takes you out of the land of Egypt, and Who redeems you from the house of slavery, to make you stray from the path on which HASHEM, your God, has commanded you to go; and you shall destroy the evil from your midst. [The Artscroll Series/Stone Edition, THE CHUMASH Copyright 1998, 2000 by MESORAH PUBLICATIONS, Ldt.]

e. ESV: But that prophet or that dreamer of dreams shall be put to death, because he has taught rebellion against the LORD your God, who brought you out of the land of Egypt and redeemed you out of the house of slavery, to make you leave the way in which the LORD your God commanded you to walk. So you shall purge the evil from your midst. [Scripture quotations are from the Holy Bible, English Standard Version, copyright © 2001, 2007, 2011, 2016 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.]

f. Unless otherwise stated, all Greek and Hebrew definitions are from Blue Letter Bible

1. “And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the Lord your God…”

a. [And] that [Strong: 1931 hûwʼ, hoo; of which the feminine (beyond the Pentateuch) is הִיא hîyʼ; he a primitive word, the third person pronoun singular; he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are:—he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.]

b. prophet [Strong: 5030 nâbîyʼ, naw-bee'; from H5012; a prophet or (generally) inspired man:—prophecy, that prophesy, prophet.]

c. or [Strong: 176 ʼôw, o; presumed to be the 'constructive' or genitival form of אַו ʼav ; short for H185; desire (and so probably in Proverbs 31:4); hence (by way of alternative) or, also if:—also, and, either, if, at the least, × nor, or, otherwise, then, whether.]

d.  that [Strong: 1931 hûwʼ, hoo; of which the feminine (beyond the Pentateuch) is הִיא hîyʼ; he a primitive word, the third person pronoun singular; he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are:—he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.]

e. dreamer [Strong: 2492 châlam, khaw-lam'; a primitive root; properly, to bind firmly, i.e. (by implication) to be (causatively to make) plump; also (through the figurative sense of dumbness) to dream:—(cause to) dream(-er), be in good liking, recover.]

f. [of] dreams [Strong: 2472 chălôwm, khal-ome'; or (shortened) חֲלֹם chălôm; from H2492; a dream:—dream(-er).]

g. [shall be] put to death [Strong: 4191 mûwth, mooth; a primitive root; to die (literally or figuratively); causatively, to kill:—× at all, × crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), × must needs, slay, × surely, × very suddenly, × in (no) wise.]

h. because [Strong: 3588 kîy, kee; a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed:—and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.[

i. [he has] spoken [Strong: 1696 dâbar, daw-bar'; a primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue:—answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, × well, × work.]

j. [to] turn you away [Strong: 5627 çârâh, saw-raw'; from H5493; apostasy, crime; figuratively, remission:—× continual, rebellion, revolt(-ed), turn away, wrong.]

k. from [Strong: 5921 ʻal, al; properly, the same as H5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications:—above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.]

l.  [the] LORD [Strong: 3068 Yᵉhôvâh, yeh-ho-vaw'; from H1961; (the) self-Existent or Eternal; Jeho-vah, Jewish national name of God:—Jehovah, the Lord.]

m. [your] God [Strong: 430 ʼĕlôhîym, el-o-heem'; plural of H433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:—angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.]

2. “...which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in…”

a. [which] brought…out [Strong: 3318 yâtsâʼ, yaw-tsaw'; a primitive root; to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.:—× after, appear, × assuredly, bear out, × begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), be condemned, depart(-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, × scarce, send with commandment, shoot forth, spread, spring out, stand out, × still, × surely, take forth (out), at any time, × to (and fro), utter.]

b. you [Strong: 853 ʼêth, ayth; apparent contracted from H226 in the demonstrative sense of entity; properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely):—[as such unrepresented in English].

c. [of the] land [Strong: 776 ʼerets, eh'-rets; from an unused root probably meaning to be firm; the earth (at large, or partitively a land):—× common, country, earth, field, ground, land, × nations, way, + wilderness, world.]

d. [of] Egypt [Strong: 4714 Mitsrayim, mits-rah'-yim; dual of H4693; Mitsrajim, i.e. Upper and Lower Egypt:—Egypt, Egyptians, Mizraim.]

e. [who] redeemed [you [Strong: 6299 pâdâh, paw-daw'; a primitive root; to sever, i.e. ransom; generally to release, preserve:—× at all, deliver, × by any means, ransom, (that are to be, let be) redeem(-ed), rescue, × surely.]

f. [out of the] house [Strong: 1004 bayith, bah'-yith; probably from H1129 abbreviated; a house (in the greatest variation of applications, especially family, etc.):—court, daughter, door, + dungeon, family, + forth of, × great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, + prison, + steward, + tablet, temple, web, + within(-out).]

g. [of] bondage [Strong: 5650 ʻebed, eh'-bed; from H5647; a servant:—× bondage, bondman, (bond-) servant, (man-) servant.]

h. [to] thrust [thee] [Strong: 5080 nâdach, naw-dakh'; a primitive root; to push off; used in a great variety of applications, literally and figuratively (to expel, mislead, strike, inflict, etc.):—banish, bring, cast down (out), chase, compel, draw away, drive (away, out, quite), fetch a stroke, force, go away, outcast, thrust away (out), withdraw.]

i. out [of] [Strong: 4480 min, min; or מִנִּי minnîy; or מִנֵּי minnêy; (constructive plural) (Isaiah 30:11); for H4482; properly, a part of; hence (prepositionally), from or out of in many senses:—above, after, among, at, because of, by (reason of), from (among), in, × neither, × nor, (out) of, over, since, × then, through, × whether, with.]

j. [the] way [Strong: 1870 derek, deh'-rek; from H1869; a road (as trodden); figuratively, a course of life or mode of action, often adverb:—along, away, because of, by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever).]

k. which [Strong: 834 ʼăsher, ash-er'; a primitive relative pronoun (of every gender and number); who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.:—× after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.]

l. [the] LORD [Strong: 3068 Yᵉhôvâh, yeh-ho-vaw'; from H1961; (the) self-Existent or Eternal; Jeho-vah, Jewish national name of God:—Jehovah, the Lord.]

m. [your] God [Strong: 430 ʼĕlôhîym, el-o-heem'; plural of H433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:—angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.]

n. commanded [thee] [Strong: 6680 tsâvâh, tsaw-vaw'; a primitive root; (intensively) to constitute, enjoin:—appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order.]

o. [to] walk in [Strong: 3212 yâlak, yaw-lak'; a primitive root (compare H1980); to walk (literally or figuratively); causatively, to carry (in various senses):—× again, away, bear, bring, carry (away), come (away), depart, flow, follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, × be weak.]

3. “...So shalt thou put the evil away from the midst of thee.”

a. [So shall thou] put…away [Strong: 1197 bâʻar, baw-ar'; a primitive root; also as denominative from H1198 to kindle, i.e. consume (by fire or by eating); to be (-come) brutish:—be brutish, bring (put, take) away, burn, (cause to) eat (up), feed, heat, kindle, set (on fire), waste.]

b. [the] evil [Strong: 7451 raʻ, rah; from H7489; bad or (as noun) evil (natural or moral):—adversity, affliction, bad, calamity, displease(-ure), distress, evil((-favouredness), man, thing), + exceedingly, × great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured), + mark, mischief(-vous), misery, naught(-ty), noisome, + not please, sad(-ly), sore, sorrow, trouble, vex, wicked(-ly, -ness, one), worse(-st), wretchedness, wrong. (Including feminine raaah; as adjective or noun.)]

c. [from the] midst [of thee] [Strong: 7130 qereb, keh'-reb; from H7126; properly, the nearest part, i.e. the center, whether literal, figurative or adverbial (especially with preposition):—× among, × before, bowels, × unto charge, eat (up), × heart, × him, × in, inward (× -ly, part, -s, thought), midst, out of, purtenance, × therein, × through, × within self.]

1). The death penalty was a deterrent. 

2). 1). Prophecy has always been an exciting way in which God reveals Himself and His thoughts to His people. From the very first pages of the Bible we find God prophesying many thousands of years into the future regarding the cosmic power struggle between Satan (‘the serpent’) and Jesus (‘the seed’) (Genesis 3:15). Many of the adventure stories in the Old Testament (OT) revolve around the powerful way in which God used His prophets in the lives of others. As we consider God’s ministry through these prophets, the natural question arises: is there a difference between the ministry of the OT prophets and the prophetic ministry in the New Testament (NT), and even in our churches today? And if so, what are the differences? Prophecy is always rooted in the same source — the Holy Spirit. It is perhaps easy to think that OT prophecy and NT prophecy are completely different, but they’re actually not. Prophecy is always rooted in the same source — the Holy Spirit.  ‘I am the Lord, and I do not change. That is why you descendants of Jacob are not already destroyed.’ (Malachi 3:6) 

Similarities Between Old & New Testament Prophecy: Under both covenants, the same power is present to reveal God’s heart, but in the New there is an illumination of the Old through the lens of Jesus. Yet we perhaps overlook how similar OT and NT prophecy is. Let’s take a look at some examples:

1. The Same Source is Speaking

We see the ministry of the Holy Spirit actively transforming, indwelling (or filling), restraining, and empowering for service in both testaments. The Spirit ‘came upon’ Joshua (Numbers 27:18), David (1 Samuel 16:12-13) and even Saul (1 Samuel 10:10), who immediately began prophesying. In the book of Judges, we see the Spirit ‘coming upon’ the various judges who were acting as prophets; people whom God raised up to deliver Israel. The key difference in the NT is the permanent indwelling of the Spirit in all believers as He is poured out ‘on all flesh’. ‘But you know him, for he lives with you and will be in you’. (John 14:17)

2. The Presence of Gifts of the Spirit

Although terminology was different in the OT, gifts of the Spirit were evidently operating to perform God’s purposes. For example, “wisdom gifts”, words of knowledge, words of wisdom, prophecy, and discerning spirits were all in operation (1 Kings 14:4-6). These gifts are still given by the Spirit today. ‘There are different kinds of spiritual gifts, but the same Spirit is the source of them all.’ (1 Corinthians 12:4)

3. Manifestations

The Gospel message has always been accompanied by signs and wonders. For example, when Paul and Barnabas were in Iconium, ‘The two apostles were there a long time, speaking freely, openly, and confidently as they presented the clear evidence of God’s gifts, God corroborating their work with miracles and wonders.’ (Acts 14:3) Strange things have always happened when prophets and prophecy are powerfully present. In the OT there were floating axes, leprous arms, wild dancing and tongues getting stuck. Compare this with the NT where people are struck dumb, spontaneously speaking in tongues and appearing drunk.

4. Prophecy Requiring Reverence with Evidence of God’s Presence

In the OT when people ignored or misused prophecy (e.g. 1 Kings 13), they were punished for it.  An OT prophet was validated as being genuine when his prediction came to pass. ‘If what a prophet proclaims in the name of the Lord does not take place or come true, that is a message the Lord has not spoken. That prophet has spoken presumptuously, so do not be alarmed.’ (Deuteronomy 18:22) Today, we have the responsibility of testing the prophecy of others and allowing our prophecy to be tested. A significant difference is that in the NT, we no longer stone prophets when their predictions are false! 

Differences Between Old & New Testament Prophecy

Now let’s turn to some important differences between OT and NT prophecy.

1. In the OT, Prophets were The Mouthpiece of God

OT prophets had the singular role of bringing God’s word — instruction, warnings, prophecies, and so on — directly to His people. NT believers have a relationship with God and can hear Him speaking to them personally. There is no longer a reliance upon the words of the prophets as the sole means of hearing God’s voice. When prophecy is brought to bear upon the leadership of a modern-day church, it is designed to bring confirmation, clarity and empowerment to the vision of the church. Modern-day prophets sometimes get it wrong in this area when they insist that leaders are wrong and that they alone hear correctly from God. This leads to the belief that prophetic input carries greater weight than others.

2. The OT was an Era of Law and Judgment

In OT, prophets had the unpopular job of pronouncing warnings and judgments upon people and nations. The NT is an era of God’s grace and prophecy is for ‘strengthening, encouragement, and comfort.’ (1 Corinthians 14:3) ‘Judas and Silas, who themselves were prophets, said much to encourage and strengthen the believers.’ (Acts 15:32) NT prophecy is always consistent with the ministry of Jesus and His revelation of the Father. A prophetic word can sometimes address error, but the prophetic motive is always redemptive and it is brought in love and humility.

Modern-day prophets can easily lapse into an OT approach and this is demonstrated when:

prophecy only points out error, condemns or warns prophets call for repentance with an underlying attitude of criticism or judgment.

3. In the OT, a Prophet Could Stand Alone Before God (1 Kings 17:1)

In the NT, Paul is clear that we as a church are made up of many members with different gifts in one body, in one team. As with other spiritual gifts, prophecy is not meant to be a stand-alone ministry in the church. Prophecy is  incomplete without the added value of the other gifts in the church body. (1 Corinthians 12:12) Any person who is prophesying needs those with gifts of discernment, leadership and wisdom to complete their contribution to the church. (1 Corinthians 14:29-33) In the NT, we see less of the individual prophet and more of prophetic teams. Some examples of this are: Judas and Silas (Acts 15:32), prophets and teachers at Antioch (Acts 13:1), the team from Jerusalem (Acts 11:27). A purely OT approach would tend towards prophecy in isolation, separation from the community and a lack of accountability.

4. OT Prophets were Expected to Speak the Perfect, Inspired Word of God

In the NT church, prophetic words are subject to being weighed. ‘For we know in part and we prophesy in part,’ (1 Corinthians 13:9) This is why prophecy must be tested (1 Corinthians 14:29). All prophecies must be tested by the standard of Scripture. ‘Do not put out the Spirit’s fire; do not treat prophecies with contempt. Test everything. Hold on to the good. Avoid every kind of evil.’ (1 Thessalonians 5:19-22) We should never resist feedback on our prophetic words nor react negatively when our prophetic words are not acted upon.

In conclusion, NT prophetic ministry needs an environment of humility, cooperation and grace to operate as Jesus intended it to. We should never resist feedback on our prophetic words nor react negatively when our prophetic words are not acted upon. Prophecy is a rich gift from God for the encouragement and equipping of others to produce fruit in the church. It is a servant ministry in the church. (Ephesians 4:11-12) The danger of a purely OT paradigm of prophetic ministry is that it sends a message of exclusivity and creates an unhealthy reliance upon the prophetic minister. The fruit of a healthy NT prophetic ministry is unity. The picture that Paul gives is of a healthy body with each part being unique but working and growing together into Christ-likeness. Chris Staples

Chris is an elder of Living Hope in the Isle of Man. He is married to Carole and they have two married daughters. Chris was in the business world for 26 years before joining the church staff. He now works apostolically into the British Isles and Europe. Follow him on Facebook and Instagram. https://four12global.com/articles/old-testament-vs-new-testament-prophecy/