One who, when he hears the words of this sworn covenant: that is, someone who hears the terms and conditions of the covenant—especially the curses (28.15-68). Another way to express this clause is “You may be a person who hears the solemn conditions of the LORD’s covenant [or, agreement] with you….”

One who … blesses himself in his heart, saying: that is, he reassures himself or comforts himself. Other renderings are Good News Translation “convinces himself,” Revised English Bible “flatters himself,” Biblia Dios Habla Hoy “believes himself to be too good,” Traduction œcuménique de la Bible “believes himself blessed,” Nova Tradução na Linguagem de Hoje “tells himself that all will be well.” All of these are good.

Sworn covenant: as in verse 12.

I shall be safe: this translates the Hebrew “I will have peace [or, safety]” (shalom). In some languages direct speech (see Revised Standard Version) will be natural style, whereas translators in other languages will prefer to follow Good News Translation and Contemporary English Version and use indirect speech.

Though I walk in the stubbornness of my heart: he recognizes that he is stubbornly following his own desires and not the terms of the covenant. Good News Translation has “even if he stubbornly goes his own way.” However, if a translator uses direct speech, the following is a possible alternative: “even if I am stubborn and go my own way.”

This would lead to the sweeping away of moist and dry alike: this is not something the person speaking says, but is a comment by Moses or by the writer of the account. The meaning of the saying seems clear enough, though its origin is unknown. It means that all will be swept away, that is, punished or destroyed. The word would in this construction in English indicates that what the sentence refers to has not actually happened (and it may not happen); it will only apply if some person does what the first part of the verse warns against. New Jewish Publication Society’s Tanakh translates this sentence literally and has a footnote explaining the figure: “[that is] everything.” The Septuagint translates “the sinner will be destroyed together with the sinless,” and Good News Translation has “That would destroy all of you, good and evil alike.” The Contemporary English Version translation is more general, with “cause the rest of Israel to be punished along with you.” In languages that do not use the passive, we may say “that will cause them [unknown people] to destroy all of you, good and evil people alike.”

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 .

Revised Standard Version begins a new sentence that is not a true sentence but a series of noun phrases. In most languages it is better to begin a new sentence with a subject and verb: “He fed them with,” “He sustained them with,” or “He provided them with.”

Curds from the herd, and milk from the flock: the first expression refers to sour milk, or curds (something like cottage cheese) or yogurt from cows’ milk (see Gen 18.5), and the second expression refers to goats’ milk. An alternative model for these first lines is:

• He [Yahweh] fed them [or, you] with curds [or, yogurt] from their [or, your] cows, and milk from their [or, your] goats.

Fat of lambs and rams, herds of Bashan and goats: rams are male sheep, and herds of Bashan are cows and bulls. The word fat here means, in a general way, well-fed, fat animals.

Besides herds and flocks of animals, the Israelites had good crops (the finest of the wheat), and fine wine from their vineyards (of the blood of the grape you drank wine). Notice the shift to the second person you; it is better to stay with the third person and not change, if a translator has been using the third person throughout; but some translators will have been using the second person pronoun since verse 10. So we may translate “He gave you the finest wheat and the best wine.”

At the end of this verse, the Samaritan text and the Septuagint add “Jacob ate and was well fed.” Hebrew Old Testament Text Project supports this ({C} rating) and recommends that it be included. Among major modern translations, Revised English Bible and New Jerusalem Bible do so. If a translator decides to include it, he or she can say something like the following: “They [or, You] had all they [or, you] needed, and grew prosperous.”

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 .

For the parallel to this passage, see Num 27.12-14.

You broke faith with me: the verb is plural, and the meaning is that both Moses and Aaron broke faith with God. New Jerusalem Bible takes the plural to mean Moses and the other Israelites; it seems better, however, to understand it to mean the two brothers. See the account of this in Num 20.1-13. To “break faith” means to be disloyal, unfaithful, disobedient.

The waters of Meribath-Kadesh: Good News Translation expands this to say “the waters of Meribath, near the town of Kadesh.” In this context waters means springs of water. So Contemporary English Version has “Meribah Spring.” We may also say “at Meribah where the water pours out of a rock.”

The wilderness of Zin: on the southern border of Judah, toward the Dead Sea. For wilderness see 1.1.

You did not revere me as holy: again the verb is plural, referring to Moses and Aaron. God’s holiness is his way of being God, separated from all that is morally and spiritually unclean. To revere God as holy is to show him the respect and honor due to him. The two men did not respect the holiness of the God of Israel when they disobeyed him. Contemporary English Version translates holy as “I am God,” and renders the final sentence as follows: “I am God, but there in front of the Israelites, you did not treat me with the honor and respect that I deserve.”

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 .

Contemporary English Version introduces the verse with the following: “He let Moses see the territories that would soon belong to….” For the location of the regions and places mentioned in verses 1-3, see the map on page xii.

Naphtali: the northern region west of the Jordan River.

Ephraim and Manasseh: south of Naphtali.

Judah: the southernmost region on the west side of the Jordan.

The Western Sea: that is, the Mediterranean (see 11.24).

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 .

This is the first case dealing with adultery. Both the man and the woman are to be put to death, presumably by stoning (as in verses 21 and 24).

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

Lying with the wife of another man means “having intercourse with [or, sleeping with] the wife of….”

For purge the evil, see 13.5; 19.13.

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 .

As a separate section, this should begin with something like “Moses said” or “Moses continued to speak to the people of Israel.”

For ask now: the introductory For makes no sense in English and should not be imitated. In a general way verse 32 is a consequence of what has been said before. The verb ask does not have an indirect object, that is, whom they are to ask. It means either “talk about it [with one another]” or most likely “think about it.” The subject they are to discuss or think about is the way in which God has dealt with Israel. The people are told to recall their history.

Ask now of the days that are past: “Think over your [or, our] past history”; “Talk [or, Think] about what has happened in the past” (see a similar command in 32.7).

Since the day God created man upon the earth: they are to go back to the beginning of the human race. The terminology of Gen 1.27 is used. Instead of man it is preferable in English to say “human beings” (New Revised Standard Version), “the human race” (New Jerusalem Bible). So we may say “Since the time God created human beings [or, people].”

Ask from one end of heaven to the other: Revised Standard Version repeats the verb ask because of the sentence structure. Here the Israelites are told not only to study their own history but to include the whole earth in their inquiry into how God had dealt with them. The expression from one end of heaven to the other here does not mean that a search should be made in heaven but over all the earth (see its use in Psa 19.6).

Whether such a great thing as this has ever happened: in some languages it may be better to express this as a direct question: “Has anything as great as this ever happened before?” The phrase great thing includes what follows in verses 33-38: Yahweh’s appearance at Sinai (verse 33, 36); the exodus from Egypt (verse 34, 37); the conquest of Canaan (verse 38).

Or was ever heard of: Today’s English Version provides a good model for making this a separate question, “Has anyone ever heard of anything like this?” Contemporary English Version makes it into a statement, “No one has ever heard of another god trying to do such things.”

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 .

Here is God’s statement that Joshua, not Moses, will lead the people into the land of Canaan.

Who stands before you: this is a way of referring to Joshua as Moses’ assistant, or helper. He is not Moses’ equal but is inferior to him. New Jewish Publication Society’s Tanakh “who attends you” and Revised English Bible “who is in attendance on you” are somewhat old-fashioned. New Revised Standard Version and Contemporary English Version “your assistant” is better.

Encourage him: the verb means “to strengthen.” Languages have various idioms for expressing the idea of instilling determination and courage in someone; for example, “give heart power to” (Thai), or “cause his heart [or, liver] to become strong.”

He shall cause Israel to inherit it: a clearer way of expressing what this means is “He will lead the Israelites to conquer [or, possess] the land [of Canaan].” In such a context as this the verb “to inherit” is not an accurate translation of the Hebrew verb. In English, at least, “inherit” means to come into the possession of something following the death of its owner.

It is possible to change the order of the clauses in this verse as follows:

• Instead, I will let Joshua, the son of Nun, who is your assistant, lead the Israelites to conquer [or, occupy] the land. So you must encourage him.

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 .