Deuteronomy 18:15

18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; ¹  you must listen to him.

Deuteronomy 5:26

5:26 Who is there from the entire human race ²  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Deuteronomy 7:26

7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ³  along with it. ⁴  You must absolutely detest ⁵  and abhor it, ⁶  for it is an object of divine wrath.

Deuteronomy 18:18

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Deuteronomy 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ⁷  on the earth, and ask ⁸  from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Deuteronomy 5:14

5:14 but the seventh day is the Sabbath ⁹  of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, ¹⁰  so that your male and female slaves, like yourself, may have rest.

Deuteronomy 33:29

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

¹ tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.

² tn Heb “who is there of all flesh.”

³ tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

⁴ tn Or “like it is.”

⁵ tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

⁶ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

⁴ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

⁵ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

⁵ tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

⁶ tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”