Deuteronomy 2:3

2:3 “You have circled around this mountain long enough; now turn north.

Deuteronomy 6:14

6:14 You must not go after other gods, those of the surrounding peoples,

Deuteronomy 11:11

11:11 Instead, the land you are crossing the Jordan to occupy is one of hills and valleys, a land that drinks in water from the rains,

Deuteronomy 13:1

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

Deuteronomy 15:1

Release for Debt Slaves

15:1 At the end of every seven years you must declare a cancellation of debts.

Deuteronomy 28:3

28:3 You will be blessed in the city and blessed in the field.

Deuteronomy 28:16

28:16 You will be cursed in the city and cursed in the field.

Deuteronomy 28:44

28:44 They will lend to you but you will not lend to them; they will become the head and you will become the tail!


tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.

tn Heb “which you are crossing over there to possess it.”

tn Heb “rain of heaven.”

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).

tn The expression אוֹת אוֹ מוֹפֵת (’oto 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.

tn The Hebrew term שְׁמִטָּת (shÿmittat), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155-60. Here the words “of debts” are not in the Hebrew text, but are implied. Cf. NAB “a relaxation of debts”; NASB, NRSV “a remission of debts.”

tn Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15.