Deuteronomy 12:28

12:28 Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the Lord your God.

Deuteronomy 13:18

13:18 Thus you must obey the Lord your God, keeping all his commandments that I am giving ¹  you today and doing what is right ²  before him. ³ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁴  should appear among you and show you a sign or wonder, ⁵ 

Deuteronomy 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ⁶  at all times.

Deuteronomy 11:1-2

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ⁷  at all times. 11:2 Bear in mind today that I am not speaking ⁸  to your children who have not personally experienced the judgments ⁹  of the Lord your God, which revealed ¹⁰  his greatness, strength, and power. ¹¹ 

Deuteronomy 22:2

22:2 If the owner ¹²  does not live ¹³  near you or you do not know who the owner is, ¹⁴  then you must corral the animal ¹⁵  at your house and let it stay with you until the owner looks for it; then you must return it to him.

Ezekiel 18:5

18:5 “Suppose a man is righteous. He practices what is just and right,

[13:18]  ¹ tn Heb “commanding” (so NASB, NRSV).

[13:18]  ² tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.

[13:18]  ³ tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.

[13:1]  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).

[13:1]  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 Lord as a means of testing his people.

[11:1]  ⁶ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[11:1]  ⁷ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[11:2]  ⁸ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ⁹ tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.

[11:2]  ¹⁰ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

[11:2]  ¹¹ tn Heb “his strong hand and his stretched-out arm.”

[22:2]  ¹² tn Heb “your brother” (also later in this verse).

[22:2]  ¹³ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ¹⁴ tn Heb “and you do not know him.”

[22:2]  ¹⁵ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.