Deuteronomy 30:14

30:14 For the thing is very near you – it is in your mouth and in your mind ¹  so that you can do it.

Deuteronomy 23:15

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. ² 

Deuteronomy 24:11

24:11 You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. ³ 

Deuteronomy 13:1-2

13:1 Suppose a prophet or one who foretells by dreams ⁴  should appear among you and show you a sign or wonder, ⁵  13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”

Deuteronomy 13:7

13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth ⁶  to the other).

Deuteronomy 15:16

15:16 However, if the servant ⁷  says to you, “I do not want to leave ⁸  you,” because he loves you and your household, since he is well off with you,

Deuteronomy 28:7

28:7 The Lord will cause your enemies who attack ⁹  you to be struck down before you; they will attack you from one direction ¹⁰  but flee from you in seven different directions.

Deuteronomy 5:27-28

5:27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he ¹¹  says to you; then we will pay attention and do it.” 5:28 When the Lord heard you speaking to me, he ¹²  said to me, “I have heard what these people have said to you – they have spoken well.

Deuteronomy 5:31

5:31 But as for you, remain here with me so I can declare to you all the commandments, ¹³  statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.” ¹⁴ 

Deuteronomy 22:2

22:2 If the owner ¹⁵  does not live ¹⁶  near you or you do not know who the owner is, ¹⁷  then you must corral the animal ¹⁸  at your house and let it stay with you until the owner looks for it; then you must return it to him.

[30:14]  ¹ tn Heb “heart.”

[23:15]  ² tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[24:11]  ³ tn Heb “his pledge.”

[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.

[13:7]  ⁵ tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”

[15:16]  ⁶ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

[15:16]  ⁷ tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

[28:7]  ⁷ tn Heb “who rise up against” (so NIV).

[28:7]  ⁸ tn Heb “way” (also later in this verse and in v. 25).

[5:27]  ⁸ tn Heb “the Lord our God.” See note on “He” in 5:3.

[5:28]  ⁹ tn Heb “the Lord.” See note on “He” in 5:3.

[5:31]  ¹⁰ tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.

[5:31]  ¹¹ tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”

[22:2]  ¹¹ tn Heb “your brother” (also later in this verse).

[22:2]  ¹² tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ¹³ tn Heb “and you do not know him.”

[22:2]  ¹⁴ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.