Deuteronomy 1:14

1:14 You replied to me that what I had said to you was good.

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ¹  should appear among you and show you a sign or wonder, ² 

Deuteronomy 13:11

13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ³ 

Deuteronomy 20:4

20:4 for the Lord your God goes with you to fight on your behalf against your enemies to give you victory.” ⁴ 

Deuteronomy 27:16-18

27:16 ‘Cursed ⁵  is the one who disrespects ⁶  his father and mother.’ Then all the people will say, ‘Amen!’ 27:17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 27:18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:21

27:21 ‘Cursed is the one who commits bestiality.’ ⁷  Then all the people will say, ‘Amen!’

Deuteronomy 27:23-24

27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’ 27:24 ‘Cursed is the one who kills ⁸  his neighbor in private.’ Then all the people will say, ‘Amen!’

[13:1]  ¹ 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]  ² 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.

[13:11]  ¹ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[20:4]  ¹ tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”

[27:16]  ¹ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ² tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:21]  ¹ tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

[27:24]  ¹ tn Or “strikes down” (so NRSV).