Ulangan 4:2

4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ¹  you.

Ulangan 12:32--13:11

Idolatry and False Prophets

12:32 (13:1) ²  You ³  must be careful to do everything I am commanding you. Do not add to it or subtract from it! ⁴  13:1 Suppose a prophet or one who foretells by dreams ⁵  should appear among you and show you a sign or wonder, ⁶  13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.” 13:3 You must not listen to the words of that prophet or dreamer, ⁷  for the Lord your God will be testing you to see if you love him ⁸  with all your mind and being. ⁹  13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. 13:5 As for that prophet or dreamer, ¹⁰  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. ¹¹ 

False Prophets in the Family

13:6 Suppose your own full brother, ¹²  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods ¹³  that neither you nor your ancestors ¹⁴  have previously known, ¹⁵  13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth ¹⁶  to the other). 13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him. 13:9 Instead, you must kill him without fail! ¹⁷  Your own hand must be the first to strike him, ¹⁸  and then the hands of the whole community. 13:10 You must stone him to death ¹⁹  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ²⁰ 

Amsal 30:6

30:6 Do not add to his words,

lest he reprove you, and prove you to be a liar. ²¹ 

Wahyu 22:18-19

22:18 I testify to the one who hears the words of the prophecy contained in this book: If anyone adds to them, God will add to him the plagues described ²²  in this book. 22:19 And if anyone takes away from the words of this book of prophecy, God will take away his share in the tree of life ²³  and in the holy city that are described in this book.

[4:2]  ¹ tn Heb “commanding.”

[12:32]  ² sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.

[12:32]  ³ tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1–11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.

[12:32]  ⁴ sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).

[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.

[13:3]  ⁷ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ⁸ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ⁹ 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.

[13:5]  ¹⁰ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:5]  ¹¹ 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).

[13:6]  ¹² 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.

[13:6]  ¹³ 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.’”

[13:6]  ¹⁴ tn Heb “fathers” (also in v. 17).

[13:6]  ¹⁵ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

[13:7]  ¹⁶ tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”

[13:9]  ¹⁷ 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]  ¹⁸ 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.

[13:10]  ¹⁹ 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).

[13:11]  ²⁰ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[30:6]  ²¹ tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the Lord will be seen as a liar.

[22:18]  ²² tn Grk “written.”

[22:19]  ²³ tc The Textus Receptus, on which the KJV rests, reads “the book” of life (ἀπὸ βίβλου, apo biblou) instead of “the tree” of life. When the Dutch humanist Desiderius Erasmus translated the NT he had access to no Greek mss for the last six verses of Revelation. So he translated the Latin Vulgate back into Greek at this point. As a result he created seventeen textual variants which were not in any Greek mss. The most notorious of these is this reading. It is thus decidedly inauthentic, while “the tree” of life, found in the best and virtually all Greek mss, is clearly authentic. The confusion was most likely due to an intra-Latin switch: The form of the word for “tree” in Latin in this passage is ligno; the word for “book” is libro. The two-letter difference accounts for an accidental alteration in some Latin mss; that “book of life” as well as “tree of life” is a common expression in the Apocalypse probably accounts for why this was not noticed by Erasmus or the KJV translators. (This textual problem is not discussed in NA²⁷.)