Translation commentary on Deuteronomy 32:15

Jeshurun: this is an affectionate name for the people of Israel, and it appears also in 33.5, 26; Isa 44.2; in all instances the Septuagint translates “Jacob.” Jeshurun means “the upright one.” If the name is used in the text, a footnote like the one in New International Version should be used: “Jeshurun means the upright one, that is, Israel.” In most languages it will be better to use “Israel” or “Yahweh’s people” in the text.

Kicked: that is, “rebelled.” For a description of rebellion see 8.12-17.

You waxed fat … grew thick … became sleek: these are successive stages in the process of becoming fat and prosperous (see 31.20). In this context sleek means well-fed, healthy, even prosperous. Notice the change from the third person of narration to the second person of address. The second line of the verse expands what is said in the first line; see point 2 in the section about “Translation of Poetry” in “Translating Deuteronomy” at the beginning of the Handbook (page 8). It is thus possible to combine the two lines as follows:

• People of Israel, you grew rich and revolted against God….

He forsook: another change of person; see 31.16. However, “you [plural]” may be kept by translators who have been using the second person pronoun throughout.

Scoffed: New International Version and Good News Translation take it to mean “rejected,” as a closer parallel to forsook. New Jewish Publication Society’s Tanakh translates “spurned” (see its use in Jer 14.21; but the meaning “treat with contempt” is to be found in Micah 7.6; Nahum 3.6). See below for a way to combine these two verbs.

The Rock of his salvation: that is, the Rock (see verse 4) who saved them. Translators should be careful that the translation of the final two lines doesn’t seem to refer to two separate deities, one who is the God who made him and the other the Rock of his salvation. Since scoffed at and forsook in the previous line are so close in meaning, it is possible to combine the information in the final two lines as follows:

• They [or, You] rejected God their [or, your] Creator,
the one who is their [or, your] mighty savior.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 32:52

You shall see the land before you: you is singular; God is speaking only to Moses. The particular sense here is brought out by Good News Translation, Contemporary English Version, Revised English Bible, New International Version: “you will see from a distance.”

The land which I give to the people of Israel: once more emphasizing the fact that the Promised Land was a gift from God.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 34:3

The Negeb: the desert region south of Judah (see 1.7). It will be good to begin a new sentence here with, for example, “The LORD showed Moses the land called the Negeb that lay to the south of Judah.” Some traditions transliterate the name as “the Negev.”

The Plain, that is, the valley of Jericho … as far as Zoar: see Good News Translation for the translation of this region. This is a reference to the basin of the Dead Sea; Jericho was in the northwest, and Zoar in the southeast, south of the Dead Sea.

The city of palm trees: a familiar description of Jericho (see Judges 1.16; 3.13).

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 23:9

With the beginning of a new section, Moses should be reintroduced as the speaker.

You go forth … and are in camp: this translates one Hebrew verb, “encamped [for battle].” So New International Version, New Revised Standard Version, Revised English Bible say “you are encamped against your enemies,” and New Jerusalem Bible “When you are in camp, at war with your enemies.” However, in some languages it will be helpful to put in camp in a separate clause or sentence; for example, “when you go to fight your enemies, make sure that your camp is….” Camp may also be expressed as “the place where you set up your tents.”

You shall keep yourself from every evil thing: as throughout all these rules and regulations, the singular “you” is for the people of Israel as a whole; but in many languages the plural will be more natural. The phrase evil thing is the same one that was used in 17.1, where it means “any defect.” New Revised Standard Version has “keep yourself from any impropriety,” Revised English Bible “avoid any foulness,” New Jewish Publication Society’s Tanakh “anything untoward,” and Biblia Dios Habla Hoy “any indecent act.” Good News Translation has translated correctly in the context, “avoid anything that would make you ritually unclean.” However, a positive command, “make sure that your camp is acceptable to the LORD” (Contemporary English Version), is also possible.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 4:41

^Then Moses: since this new section is narration in the third person, translators may wish to express Then as a time connection that is appropriate in their language; for example, “Later Moses…” or “After he finished speaking to the people, Moses….”

Set apart: chose, selected, or reserved these three towns. For cities or “towns” see 1.22.

In the east, beyond the Jordan: as stated in 1.1, beyond the Jordan is from the viewpoint of those who live in Canaan, west of the Jordan.
scv 4.:44

This whole section, from verse 44 to verse 49, is one long sentence in Hebrew and in Revised Standard Version. In most languages it is desirable to break this into a number of separate sentences; see Today’s English Version.

The law: see 1.5. This is the Torah, which is set forth in chapters 5–26.

Set before: that is, “transmitted to,” “delivered to,” “gave to.”

The children of Israel: the people of Israel, the Israelites.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 1:24

And they turned and went up: as in verse 7, this means “They set out and went up” (New Revised Standard Version). Since the hill country is where they go, “went up” is quite appropriate.

And came: or, “and arrived.”

Valley of Eshcol: as commentators point out, “wadi” is a better translation of the Hebrew word than “valley,” since this is not a valley in the normal sense of the word. Rather, it is a ravine or watercourse that is dry during the dry season but that can become a torrent in the rainy season. However, in cultures where dry ravines or wadis like this do not exist, it will be better to translate “the dry river valley named Eshcol,” with a footnote explaining what a “wadi” is like. The name Eshcol means “cluster,” a reflection of the fruit that grew there (next verse), especially the grapes (Num 13.22-24); Contemporary English Version has “Bunch Valley.” It was located in the region of Hebron, but its exact site is unknown.

Spied it out: or “explored it” (Good News Translation).

As the verse stands, it seems to say that the twelve spies explored only the Valley of Eshcol. But it is more reasonable to assume that, as Revised English Bible has it, “they reconnoitered as far as the wadi of Eshcol,” or we may say “they explored as far as the dry river valley [or, wadi] named Eshcol.” It is recommended that translators follow one of these models.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 2:20 - 2:22

Verses 20-23 are another explanatory note that disrupts the narrative. It is well to place these verses within parentheses, as Revised Standard Version, New Revised Standard Version, Good News Translation, Revised English Bible, and others do. The speech of Yahweh resumes at verse 24.

Verse 20 speaks of an ancient race of giants known by some as Rephaim and by others as Zamzummim. The suffix -im is the Hebrew pluralizer. For Rephaim see verse 11. The origin of Zamzummim is uncertain; some think it was an insulting term used by the Ammonites, but this cannot be proved. This name will have to be transliterated, like any other personal name.

In verse 21 a people great and many, and tall as the Anakim is exactly like the wording in verse 10. The rest of the verse is virtually like verse 12, except that here Yahweh is named as the one who destroys them. Dispossessed them means “to drive out” or “dislodge” the inhabitants. Good News Translation has “took over their land.”

Verse 22 describes the same kind of event with the same kind of language. At the end of the verse, and settled in their stead even to this day is better expressed by Good News Translation “and settled there, where they still live.”

To this day: some translations may wish to imitate Nova Tradução na Linguagem de Hoje, which here and elsewhere includes a footnote:
to this day: that is, until the time this account was written.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .

Translation commentary on Deuteronomy 3:21

Joshua has seen how Yahweh enabled the Israelites to defeat Kings Sihon and Og (these two kings—which Good News Translation makes clear) and occupy their lands; and Yahweh will do the same in all the kingdoms the Israelites will invade in Canaan, west of the Jordan.

All that the LORD your God has done to these two kings may be alternatively expressed as “how the LORD our [inclusive] God has helped us to destroy King Sihon and King Og.”

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on Deuteronomy. (UBS Helps for Translators). New York: UBS, 2000. For this and other handbooks for translators see here .