Translation commentary on Deuteronomy 28:5

Your basket: this was a utensil for storing grain at home (see “basket” in 26.4).

Your kneading-trough: a wide, shallow bowl in which the housewife mixed the flour and other ingredients to make bread (see Exo 12.34).

Both objects in this verse are ways of referring to their contents: grain and bread, with bread representing food in general.

An alternative translation model for this verse is:

• The LORD will cause you to have abundant grain and much food to eat.

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 28:48

You shall serve your enemies: they will work as slaves for their enemies.

Whom the LORD will send against you: all the disasters are Yahweh’s doing. It will be good to make this clear in translation; for example, “you shall serve your enemies as slaves,” “you will serve the enemies that the LORD is going to send against you” (Good News Translation), or even “he [Yahweh] will send enemies to attack you and make you their slaves” (Contemporary English Version). However, it is also possible to say something like “Yahweh will let your enemies…,” as Yahweh will not actually be the one oppressing them. For a comment on enemies see 1.42.

In hunger and thirst, in nakedness, and in want of all things: this is a vivid description of the absolute misery to which they will be reduced. Contemporary English Version has “Then you will live in poverty with nothing to eat, drink, or wear.”

He will put a yoke of iron upon your neck: this is a picture of total and degrading slavery, and God will cause it to happen. See Jer 28.13-14 for the same figure of speech. Notice that Good News Translation, in a footnote, gives “Your enemies” as a possible rendering of the Hebrew text, instead of “The LORD.”

Until he has destroyed you: see the same kind of statements in verses 20, 22, 24.

An alternative translation model for verses 47 and 48 is:

• The LORD caused you to prosper in every way, but you would not serve him with glad and joyful hearts. For this reason he will send enemies to attack you, and you will serve them as slaves. You will be hungry, thirsty, and have nothing to wear. You will live in poverty. The LORD will let your enemies treat you harshly until you die.

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 29:16

In verses 16-17 Moses is the speaker again, and he gives a brief review of the situation of the Israelites as slaves in Egypt. This serves as an introduction to the long warning that follows (verses 18-28).

The translator will notice the switch from the first person plural we dwelt and we came to the second person plural you passed (verse 16) and you have seen (verse 17). Translators should study the Good News Translation to see one way to handle this problem. New International Version and others are also able to eliminate such inconsistencies.

We dwelt in the land of Egypt: according to the historical account in Deuteronomy, the adult generation that left Egypt had already died (see 2.14-15; 5.3), and it is the succeeding generation that is ready to enter the Promised Land. The verb translated dwelt is itself neutral, indicating neither prosperity nor hardship; but the modifying how was understood by the original readers of this account to indicate the condition of the Hebrews as slaves, in the latter part of their stay in Egypt; Good News Translation refers indirectly to this with “what life was like in Egypt.”

We came through the midst of the nations: as reported in chapters 1–3.

Through which you passed: this is as repetitive and illogical in Hebrew as it is in English. An alternative translation is “and [you know] what it was like to travel through the lands of other nations.”

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 31:1

Moses continued to speak: this translates the Masoretic version of the Hebrew text, which says literally “Moses went and spoke”; the Qumran Hebrew manuscript and the Septuagint have “Moses finished speaking.” There are several factors that must be considered in deciding which one to follow. Hebrew Old Testament Text Project (decision {C}) prefers the Masoretic text, citing factors 5 (assimilation to parallel passages) and 4 (easier reading). If the Masoretic text is followed, it can be understood in two different ways: (1) “Moses went and spoke,” indicating movement on Moses’ part (so New Jerusalem Bible, New Jewish Publication Society’s Tanakh, New International Version); or (2) “Moses continued to speak” (Revised Standard Version, Good News Translation, Bible en français courant, Biblia Dios Habla Hoy, Nova Tradução na Linguagem de Hoje, BÍBLIA para todos Edição Comum). If the translator wishes to follow the other text, as do New Revised Standard Version and Revised English Bible, a footnote should be added, indicating the source of this wording. This Handbook recommends that translators follow Revised Standard Version and Good News Translation.

All Israel: that is, “all the people of Israel.”

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 32:11

Like an eagle that stirs up its nest: of the four lines in this verse, the meaning of this line is the most difficult to determine. New Revised Standard Version is the same as Revised Standard Version; other renderings are New Jewish Publication Society’s Tanakh “Like an eagle who rouses his nestlings,” BÍBLIA para todos Edição Comum “like an eagle keeping watch over its young who are in the nest,” New Jerusalem Bible “Like an eagle watching its nest,” Revised English Bible “As an eagle watches over its young.” The Hebrew verb usually means to “disturb” or “stir up”; but the meaning “watch” found in the Septuagint is defended by some and is the meaning given by Revised English Bible and New Jerusalem Bible, and it is an alternative rendering given in the Good News Translation footnote. This meaning is the one recommended here. So we may also say something like “Yahweh is like an eagle watching over its young in the nest.”

An eagle: in cultures where eagles are unknown, some other large bird of prey may be used.

That flutters over its young: the verb in this line is the same one used in Gen 1.2 of the spirit (or, wind) of God hovering over the abyss. Good News Translation “teaching its young to fly” (also Contemporary English Version) follows theVulgate, provocans ad volandum, “enticing [its young] to fly.” This, however, is most unlikely, and it is recommended that the Revised Standard Version rendering be followed.

Spreading out its wings, catching them: Revised Standard Version and other translations take this line and the next one to apply to the eagle and its young. But a number of commentaries and translations take this line and the next one to apply to Yahweh and his people, not to the eagle and its young. So New Jewish Publication Society’s Tanakh says “so did he spread his wings and take them” (also Osty-Trinquet, Pléiade).

The last line, bearing them on its pinions, therefore refers also to God, not to the eagle. So God “carries them on his wings”; the Hebrew word for “wings” here is different from the one used in the previous line. For the figure of God doing this for his people, see Exo 19.4.

A possible alternative translation model for this verse is:

• The LORD is like an eagle guarding its nest,
and hovering over its young.
The LORD is always ready to spread his wings
and catch his people when they are falling.

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 .

 

There are a number of problems in verse 11. In the Hebrew poem verses 10 and 11 are closely linked, so that the main thought of verse 10 is continued in verse 11. In verse 10 the last three verbs are “shielded or, encircled, cared for, guarded.” In this context the translation of verse 11 as “stirs up its nest” (RSV, NIV) is not likely. “Watches over its nest” (NEB, JB, REB) is a better exegesis, but this verb is often translated elsewhere as encourage so “encourages its nestlings” is entirely possible (see NAB).

All of the English versions misrepresent how an eagle teaches its young to fly, probably because they accept the hypothetical myth mentioned above, namely that eagles carry their young on their wings.

What actually happens is that young eagles are shown by their parents how to set their wings by spreading them when the wind blows, while holding on to the side of the nest. Eventually when the young eagles have mastered this, they let go and ride the wind out of the nest. At this stage the parent eagles are usually nearby, circling overhead.
The Hebrew text, if the myth hypothesis is rejected, is actually open to a very different interpretation that is in accordance with what really happens. Th
is interpretation has some scholarly support, but has not yet been mentioned in any commentary or translation. It involves interpreting the last verb in verse 11 as meaning “lifts himself up” rather than “is lifted up.” The following model gives this interpretation:

10 He found him in a desert land,
in a barren howling waste.
He circled around him, cared for him,
guarded him like the apple of his eye.
11 Like an eagle encouraging its nestling,
hovering over its offspring,
spreading its wings, instructing him,
until he rises up on his strong wings,
12 Yahweh alone guided Israel,
with no foreign god at his side.

In verse 11 there are two words for “wing”, the second of which is a poetic word derived from a Hebrew root meaning “mighty”.

Source: All Creatures Great and Small: Living things in the Bible (UBS Helps for Translators)

Translation commentary on Deuteronomy 32:44

See the close parallel to this verse at 31.30, at the beginning of Moses’ recital.

Moses came and recited all the words of this song: here came indicates movement; recited translates the verb normally meaning “to say, to speak.”

In the hearing of the people: see 31.30.

He and Joshua the son of Nun: the verbs came and recited are both in the third singular, meaning Moses only. It is possible to say something like the following: “Moses went with Joshua before the people, and [he] recited the entire song as the people listened.”

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 33:28

So Israel dwelt in safety: it may be better to use the present tense. New Jewish Publication Society’s Tanakh, for example, says “Thus Israel dwells in safety” (see also Good News Translation).

The fountain of Jacob: Israel and Jacob are parallel and refer to the same group. But the Hebrew word translated fountain is written the same as one meaning “abode” (see Isa 13.22), and New Revised Standard Version, New Jewish Publication Society’s Tanakh, and Revised English Bible make the change: “Untroubled is Jacob’s abode.” It is recommended that this be followed. Should the translator decide to stay with the Hebrew text, fountain is a figure of speech meaning “descendants” (Good News Translation).

Alone: here this means “undisturbed,” not bothered or threatened by anyone, since the Israelites had expelled all the inhabitants of Canaan.

A land of grain and wine: this speaks of bumper crops of wheat and barley, and productive vineyards. So Contemporary English Version has “and you will have plenty of grain and wine.”

His heavens drop down dew: the verb occurs only here and at 32.2. It may be better to say “the heavens” (so New Jewish Publication Society’s Tanakh, New Revised Standard Version, New International Version and others), or “sky” (Good News Translation, Contemporary English Version).

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 21:18

With the beginning of a new section, translators should reintroduce Moses as the speaker.

A man: this is what the Hebrew says. Good News Translation “someone” is not good, since in this context the father is in focus. So translators may use either man or “father.”

A stubborn and rebellious son: so Revised Standard Version, Good News Translation, Contemporary English Version, New Revised Standard Version, New English Bible (see verse 26; Psa 78.8; Jer 5.23). This is the best way to translate the two adjectives. New Jewish Publication Society’s Tanakh has “wayward and defiant.” For stubborn see 9.6, and for rebellious see 9.7.

Who will not obey the voice of his father or the voice of his mother: this represents the rather wordy Hebrew text, which is reinforced by the last clause, will not give heed to them. Good News Translation has simply “who will not obey his parents.”

They chastise him: this most likely involves physical punishment (see 22.18; Pro 13.24; 22.14; 23.13-14; 29.15), although the verb may mean simply “to discipline” or “punish” (see 8.5).

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 .