18:1 Levitical priests, the whole tribe of Levi The priests were members of the tribe of Levi descended from Aaron, Moses’ brother (Ex 28:1). The rest of the tribe of Levi—the Levites—served the priests (Num 3:5–10). The distinction between the duties of a Levite and the duties of a priest is clear in Num 18:1–7. Deuteronomy blurs the distinction by referring to the priests as “the Levitical priests” (hakkohanim haleviim in Hebrew; see Deut 17:9, 18; 24:8).

18:4 The firstfruits of your grain The Israelites were to bring firstfruits as an offering to Yahweh (Exod 23:19; see Lev 2:12 and note). These offerings—which were a portion from the first of the harvested grain, or from the first batch of agricultural products like wine, oil, and fleece—were designated for the priests (see Num 18:12 and note; compare 2 Chr 31:5).

18:8 They shall eat equal portions If sacrifice is restricted to the central sanctuary, then Levites living in any other location will lose their livelihood. This law therefore provides for these displaced Levitical priests.

Old Testament Theology and Divination

Prophetic Commissioning and the Divine Presence

18:10 one who makes his son or his daughter go While some passages of the ot clearly refer to child sacrifice (see Deut 12:31), the Hebrew text here is ambiguous. The Hebrew wording describes “one who makes his son or daughter pass through the fire” (ma'avir beno-uvitto ba'esh in Hebrew). The practice prohibited here may be some kind of ritual act of divination, not sacrificing a child by fire. The rest of vv. 10–11 relates explicitly to types of divination.

one who practices divination The Hebrew phrase used here, qosem qesamim, has a very broad range of meanings. This expression refers to a variety of practices in which a person attempts to elicit information from a deity or supernatural source by manipulating objects or looking for signs and omens in nature. For example, the use of water for such a purpose is called hydromancy (e.g., Joseph in Gen 44:5, 15).

an interpreter of signs The Hebrew term used here, me’onen, generally refers to telling the future.

an augur The meaning of the Hebrew term used here, menachesh, depends on which root word it derives from. If the term relates to nachash (a noun for “snake”), the point may be some snake-related divination practice. If the term comes from lachash (“whisper”), it likely refers to muttering incantations of some kind (see Psa 58:5).

sorcerer The Hebrew word used here, mekhasheph, is most often translated “sorcerer,” but comparative evidence from other Semitic languages suggests the word refers to someone who concocts potions from plants.

18:11 one who casts magic spells The Hebrew phrases chover chaver (which is used here) and chover chavarim (see Psa 58:5) refer to someone who casts spells. The Hebrew verb chavar conveys the idea of joining or weaving, perhaps describing the practice of tying or wrapping magical knots or threads around people or objects to affect or spiritually bind someone.

one who consults a spirit of the dead, or spiritist The first part of the Hebrew phrase used here, sho'el ov, literally means “one who asks of the spirits.”

one who inquires of the dead The Hebrew expression used here refers to someone who practices necromancy—the attempt to contact spirits of the human dead. Compare Lev 19:31; 20:6.

18:14 Yahweh your God has not allowed you Moses connects the nations with their divine sources of knowledge—the objects of pagan divination. This link derives naturally from the worldview described in Deut 32:8–9, where Yahweh has disinherited the nations and put them under the authority of other gods.

Deuteronomy 32:8 and the Sons of God

18:15 will raise up for you a prophet Yahweh will call a true prophet to speak directly to the Israelites, so they will have no need for the fortune-tellers, sorcerers, and diviners used by the Canaanites. A prophet’s role was not primarily to foretell the future, but to speak for God.

Prophetic Commissioning and the Divine Presence

like me Deuteronomy 34:10, written after Moses’ lifetime, indicates that no prophet attained the status of Moses. Consequently, in terms of their ultimate fulfillment, these words later took on a messianic connotation (compare John 1:21, 25, 45; Acts 3:22; 7:37).

18:16 I do not want again to hear the voice of Yahweh The role of this prophet will be similar to that of Moses at Mount Sinai. See Exod 20:19.

18:18 everything that I command him The prophet serves as God’s spokesperson—being his mouthpiece. The prophet’s function was essentially to make known the will of the real king of Israel—God.

18:19 will hold accountable Anyone who does not listen to God’s spokesperson does not listen to God and will be punished accordingly.

18:20 that prophet shall die The role of prophet is so critical to divine rule of Israel that any manipulation of this divinely appointed authority must be cut off quickly—hence capital punishment.

18:22 Presumptuously the prophet spoke it The prophet ostensibly reveals the mind of Yahweh, so it is reasonable to have some criterion by which to validate the prophet’s identity and role. Accuracy in foretelling the future serves as part of this criterion.

Prophetic Commissioning and the Divine Presence

you shall not fear that prophet Since false prophecies do not have the backing of God, people do not need to be concerned about their words.