Deuteronomy 18:7

18:7 and serves in the name of the Lord his God like his fellow Levites who stand there before the Lord.

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. ¹ 

Deuteronomy 25:8

25:8 Then the elders of his city must summon him and speak to him. If he persists, saying, “I don’t want to marry her,”

Deuteronomy 27:13

27:13 And these other tribes must stand for the curse on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

Deuteronomy 31:15

31:15 The Lord appeared in the tent in a pillar of cloud that ²  stood above the door of the tent.

Deuteronomy 1:38

1:38 However, Joshua son of Nun, your assistant, ³  will go. Encourage him, because he will enable Israel to inherit the land. ⁴ 

Deuteronomy 4:11

4:11 You approached and stood at the foot of the mountain, a mountain ablaze to the sky above it ⁵  and yet dark with a thick cloud. ⁶ 

Deuteronomy 18:5

18:5 For the Lord your God has chosen them and their sons from all your tribes to stand ⁷  and serve in his name ⁸  permanently.

Deuteronomy 19:17

19:17 then both parties to the controversy must stand before the Lord, that is, before the priests and judges ⁹  who will be in office in those days.

Deuteronomy 27:12

27:12 “The following tribes ¹⁰  must stand to bless the people on Mount Gerizim when you cross the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.

Deuteronomy 29:15

29:15 but with whoever stands with us here today before the Lord our God as well as those not with us here today. ¹¹ 

Deuteronomy 5:5

5:5 (I was standing between the Lord and you at that time to reveal to you the message ¹²  of the Lord, because you were afraid of the fire and would not go up the mountain.) He said:

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 10:8

10:8 At that time the Lord set apart the tribe of Levi ¹⁵  to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings ¹⁶  in his name, as they do to this very day.

Deuteronomy 10:10

10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you.

Deuteronomy 17:12

17:12 The person who pays no attention ¹⁷  to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.

Deuteronomy 4:10

4:10 You ¹⁸  stood before the Lord your God at Horeb and he ¹⁹  said to me, “Assemble the people before me so that I can tell them my commands. ²⁰  Then they will learn to revere me all the days they live in the land, and they will instruct their children.”

[24:11]  ¹ tn Heb “his pledge.”

[31:15]  ¹ tn Heb “and the pillar of cloud.” This phrase was not repeated in the translation; a relative clause was used instead.

[1:38]  ¹ tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”

[1:38]  ² tn Heb “it”; the referent (the land) has been specified in the translation for clarity.

[4:11]  ¹ tn Heb “a mountain burning with fire as far as the heart of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[4:11]  ² tn Heb “darkness, cloud, and heavy cloud.”

[18:5]  ¹ tc Smr and some Greek texts add “before the Lord your God” to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however.

[18:5]  ² tn Heb “the name of the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[19:17]  ¹ tn The appositional construction (“before the Lord, that is, before the priests and judges”) indicates that these human agents represented the Lord himself, that is, they stood in his place (cf. Deut 16:18-20; 17:8-9).

[27:12]  ¹ tn The word “tribes” has been supplied here and in the following verse in the translation for clarity.

[29:15]  ¹ tn This is interpreted by some English versions as a reference to generations not yet born (cf. TEV, CEV, NLT).

[5:5]  ¹ tn Or “word” (so KJV, NASB, NIV); NRSV “words.”

[5:31]  ¹ 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]  ² tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”

[10:8]  ¹ sn The Lord set apart the tribe of Levi. This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11-13; 8:12-26), but with Aaron’s death it seemed appropriate to Moses to reiterate Levi’s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar’s succession to the priesthood there (Num 20:25-28) would provide a setting for this to have occurred.

[10:8]  ² sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.

[17:12]  ¹ tn Heb “who acts presumptuously not to listen” (cf. NASB).

[4:10]  ¹ tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.

[4:10]  ² tn Heb “the Lord.” See note on “he” in 4:3.

[4:10]  ³ tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”