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 .

This is the blessing with which Moses … blessed: Good News Translation “that Moses … pronounced” is the normal way in English of referring to the act of speaking a blessing (also Revised English Bible, New International Version, New Jewish Publication Society’s Tanakh). A blessing is a gift from God (see 1.11). Moses prays for, or invokes, God’s blessings on the people. Good News Translation has the plural “the blessings,” but it is better to keep the singular form if this is natural in the language of the translation.

The man of God: see also Josh 14.6. In English the meaning of man of God is in the expression as a whole rather than in its individual words. It is used of Samuel in 1 Kgs 9.6, of the prophet Shemaiah in 1 Kgs 12.22, of Elijah in 2 Kgs 1.9-13, of Elisha in 2 Kgs 5.8, of the prophet Igdaliah in Jer 35.4, and of unnamed prophets in 1 Sam 2.27 and 1 Kgs 13.1. If the phrase “the man who belonged to God” or “the man who obeyed God” is much too general, the best solution will probably be “the prophet of God,” or “the man who spoke for God”; and the first part of the verse may also be expressed as “Moses spoke for God, and before he died, he asked God to do good things for the people of Israel, saying, ‘….’ ”

The children of Israel: as elsewhere, “the Israelites.”

Before his death: or “before he died.”

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 .

The LORD came from Sinai: it was at Mount Sinai that the LORD came to the people of Israel. The destination is upon us, that is, to “us” or “them,” depending on how the next line is translated.

Dawned … shone forth: these mean exactly the same thing; they compare the LORD’s coming to the rising of the sun.

Seir: that is, “Edom” (Good News Translation); see “hill country of Edom” in 1.2.

Upon us: this is the text of the Septuagint, Syriac, andVulgate; the Hebrew text has “upon them,” which Hebrew Old Testament Text Project prefers ({B} rating). The choice of “us” or “them” will depend on how the Israelites will be referred to in translation of the poem. It is possible that the meaning is rather “to them,” that is, on behalf of the Israelites. Both Good News Translation and Contemporary English Version have “to his people.” This interpretation is recommended.

Mount Paran: see Num 10.12. This was the first place where the Israelites stopped after leaving Mount Sinai; the wilderness of Paran was to the south of the land of Canaan. A possible alternative model for these first three lines is:

• From Mount Sinai Yahweh came down to help us;
he rose like the sun and shone from Edom,
and his light shone from Mount Paran.

He came from the ten thousands of holy ones: New Revised Standard Version has “With him were myriads of holy ones,” following the Septuagint, the Samaritan, Syriac, andVulgate texts. Hebrew Old Testament Text Project ({C} rating) prefers “and with him” over “and he came,” a text that represents different vowels for the same consonants of the Hebrew text. And in the following “from the ten thousands of holy ones,” Hebrew Old Testament Text Project ({B} rating) states that “from” functions as a partitive, a form that refers to a part or quantity of something—in this instance “some,” as in “[and with him] some of the ten thousands….” But the text is handled differently by others; New Jewish Publication Society’s Tanakh has “And approached from Ribehoth-kodesh,” and New Jerusalem Bible “From them he came after the meeting at Kodesh.” It is recommended that translators follow New Revised Standard Version‘s model above. The holy ones are angels. Good News Translation follows this interpretation, with “Ten thousand angels were with him.” In languages where “angels” will be translated as “heavenly messengers,” it will be better to say something like “his heavenly helpers,” or even “his soldiers [or, warriors]” (Contemporary English Version).

With flaming fire at his right hand: Revised Standard Version adds the footnote “Heb uncertain”; New Jewish Publication Society’s Tanakh has a similar note and translates “Lightning flashing at them from his right.” It is difficult to envisage “flaming fire” at Yahweh’s right hand; it seems to be a way of speaking of lightning, which Yahweh carries as a weapon. The language of this verse pictures Yahweh as a warrior.

An alternative translation model for this verse is:

• Yahweh came down from Mount Sinai to help us;
he rose like the sun and shone on his people from Edom.
And his light shone from Mount Paran.
Thousands of his angels were with him,
and fire flamed from his hand.

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 .

Verses 3-5 are difficult to understand.

Yea, he loved his people: this is the Septuagint; the Hebrew text has “the peoples.” New Revised Standard Version restructures and translates “Indeed, O favorite among peoples.” The Hebrew verb, a participle translated he loved, appears only here in the Old Testament. A possible alternative rendering is “Indeed [or, Truly], Yahweh loves his people the Israelites.”

All those consecrated to him: this means the people of Israel; they “belong to him” (Good News Translation); see 7.6; 14.2, 21.

In his hand: the Hebrew text has “your hand,” which Hebrew Old Testament Text Project prefers ({A} rating). The personal pronouns and adjectives should be used consistently of God and the people of Israel in such a way that the readers will know who is being referred to in each instance. This is a translational problem, not a textual one. The phrase in his hand means that the LORD “protects his people” (Contemporary English Version, see Good News Translation), he guards them, keeps them safe.

They followed in thy steps: the Hebrew verb, as Mayes says, “is quite unknown.” Mayes recommends joining two Hebrew words of the Hebrew text into one (a verb attested also in Job 24.24; Psa 106.43; Eccl 10.18), meaning “be low.” The meaning then will be “and they prostrated themselves,” which is what Good News Translation, Contemporary English Version, New International Version, and New Jerusalem Bible have. It is recommended that translators take this approach. Other possible models are “So they bow at his feet,” or “… prostrate themselves before him,” or even “worship at his feet” (Contemporary English Version).

Receiving direction from thee: this refers to the laws that God gave his people; New International Version translates “instruction.” Revised English Bible translates the whole line “They sit at his feet and receive his instructions.” This is a possibility.

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 .

When Moses commanded us a law: Moses is still speaking, and in many languages it will be helpful to indicate this by saying, for example, “I gave you God’s law.” For the verb commanded see 2.37. It is better to start a new sentence here, as New Revised Standard Version does: “Moses charged us with the law.” It is possible to join verse 4 to verse 3, as Revised Standard Version, New Jewish Publication Society’s Tanakh and New International Version do; however, this Handbook recommends that a new sentence begin here and that verse 4 be joined to verse 5. If this is done it is possible to begin by including information from verse 5b and c with 4a as follows: “ When all the tribes of Israel gathered together, I gave you God’s Law….”

A possession for the assembly of Jacob: the assembly of Jacob (see 9.10) is the people of Israel. For possession see the verb in 1.8; Good News Translation has “our nation’s most treasured possession”; or we may say “the most precious thing that our nation has.”

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 .

Then the LORD became king in Jeshurun: for Jeshurun see 32.15. The Hebrew text says only “and there was a king in Jeshurun.” This could refer to Yahweh or to Moses; or it could refer to some other person, as New Revised Standard Version translates, “There arose a king in Jeshurun” (also Revised English Bible, and New Jerusalem Bible). It is recommended that Revised Standard Version and Good News Translation be followed.

The heads of the people were gathered: this means the chiefs, the leaders of the Israelites, perhaps the tribal leaders.

All the tribes of Israel together: this is parallel with the previous line. The two lines together can be translated “all the tribes and their leaders assembled [together].”

Verses 4 and 5 may be combined as follows:

• When all the people of Israel gathered together,
I gave you God’s Law,
the most treasured thing our nation has.
Then the LORD became king of 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 .

From this verse to the end of verse 25, the words of blessing are addressed to each of the tribes of Israel in turn. We notice that the tribe of Simeon is missing. Levi is listed as a tribe, and in the case of Joseph (verses 13-17), his two sons are named (verse 17), thus making a total of twelve.

The translator must choose, in each instance, between the name only (such as “Judah,” “Levi,” “Benjamin,” and so on) and the phrase “the tribe of Judah,” and so on. In most cases it will be better to say “the tribe of…,” since that is what the text means. Bible en français courant has “the descendants of,” which in some cases may be better. So we may say here “Tribe of Reuben, you will…” or “People of the tribe of Reuben….”

Good News Translation opens the verse with “Moses said about the tribe of Reuben”; this is translational, providing this blessing with the same kind of introduction that appears in all the other blessings; Bible en français courant has “And Moses continued.” It is recommended that Good News Translation be followed.

Let Reuben live, and not die: the prayer, or wish, is that the tribe of Reuben will always continue to exist and never disappear. In English “not die out” (New Revised Standard Version, Revised English Bible, New Jerusalem Bible) carries the idea of a group not disappearing.

Nor let his men be few: as some commentators say, this is a wrong translation. The Hebrew text has “and his people be few”; the negative of “and not die” in the previous line does not modify this line. New Jewish Publication Society’s Tanakh, Good News Translation, and New Jerusalem Bible have “although his people are few.” It is better to follow Revised English Bible, “but may he be few in number” (also Traduction œcuménique de la Bible, Osty-Trinquet). This is actually a request that the tribe of Reuben will never become strong and dominant; see Gen 49.3-4.

A possible alternative translation model for this verse is:

• Moses said about the people of the tribe of Reuben:
“May you never die out;
but may you always be few in number.”

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 .

And this he said of Judah: Good News Translation says “About the tribe of Judah he said.” Translators may follow these models, or introduce the name of Judah into the first line:

• People of the tribe of Judah, the LORD will listen to you, as….

Hear, O LORD, the voice of Judah: this is a request, or prayer, that the LORD will answer the prayer for help made by the people of Judah.

Bring him in to his people: this is a prayer that the LORD will make the tribe of Judah a part of the people of Israel again. When the northern tribes rebelled and became a separate nation, Judah was left alone as a separate nation, the Kingdom of Judah (see 1 Kgs 12.16-17). Alternative translation models are “and bring them [or, you] back to the other tribes,” or “unite you with the other tribes.”

With thy hands contend for him: the Revised Standard Version footnote indicates that this is a conjecture; the Hebrew is literally “with his hands he contended.” Hebrew Old Testament Text Project ({B} rating) prefers “with his hands he contends for him,” meaning that he, Judah, fights for (or, defends) himself (see also Good News Translation footnote). New Jewish Publication Society’s Tanakh has “Though his own hands strive for him,” but in a footnote says “better ‘Make his hands strong for him.’ ” This is how Revised English Bible and New Revised Standard Version translate: “strengthen his hands for him”; Biblia Dios Habla Hoy has “Defend him with your power.” It is recommended that translators follow New Revised Standard Version, perhaps with a footnote indicating that the Hebrew text has “with his hands he contended.” The translation can be “Make them [that is, the people of the tribe of Judah] strong,” or “May the LORD make you strong.”

Be a help against his adversaries: this request complements the previous one; it asks God to help the people of Judah as they fight their enemies. Contemporary English Version has “now the LORD will help you.”

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 .