Discovery BoxDeuteronomy 2:3 
Context2:3 “You have circled around this mountain long enough; now turn north.
Deuteronomy 6:14
Context6:14 You must not go after other gods, those 1 of the surrounding peoples,
Deuteronomy 11:11
Context11:11 Instead, the land you are crossing the Jordan to occupy 2 is one of hills and valleys, a land that drinks in water from the rains, 3
Deuteronomy 13:1
Context13:1 Suppose a prophet or one who foretells by dreams 4 should appear among you and show you a sign or wonder, 5
Deuteronomy 15:1
Context15:1 At the end of every seven years you must declare a cancellation 6 of debts.
Deuteronomy 28:3
Context28:3 You will be blessed in the city and blessed in the field. 7
Deuteronomy 28:16
Context28:16 You will be cursed in the city and cursed in the field.
Deuteronomy 28:44
Context28:44 They will lend to you but you will not lend to them; they will become the head and you will become the tail!
1 tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.
2 tn Heb “which you are crossing over there to possess it.”
3 tn Heb “rain of heaven.”
4 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).
5 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
6 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.”
7 tn Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15.
