Deuteronomy 32 — Hebrew and Greek compared
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Same 3 Similar 10 Different 27 Divergent 9 Disparate 3
Disparate in this chapter: 32:8, 32:31, 32:43
Each verse is rendered independently from the Hebrew (Rabbinic reading tradition) and from the Greek (Saints reading tradition). The badge classifies the relationship between the two readings; the note beneath records the source document’s comparison and attributed interpretation. Each column retains its own verse references where numbering differs.
Cosmic Introduction
32:1 Same
Hebrew · Rabbinic priority
32:1 Give ear, heavens, and I will speak; let the earth hear the words of my mouth.
Greek · Saints priority
32:1 Pay attention, heaven, and I will speak; let the earth hear words from my mouth.
Text: Both summon heaven and earth as hearers. Hebrew heavens is plural in form; Greek heaven singular.
32:2 Different
Hebrew · Rabbinic priority
32:2 May my teaching fall like rain, my speech flow like dew, like showers on tender grass and abundant rain on vegetation.
Greek · Saints priority
32:2 Let my utterance be awaited like rain, and let my words descend like dew, like a rainstorm on grass and a snowstorm on vegetation.
Text: Greek’s first verb means be awaited rather than fall, and the last comparison names snowfall rather than rain. Both portray the speaker’s utterance through welcome precipitation upon vegetation. The distinctive images are retained without making either an assertion of a contrary teaching.
32:3 Different
Hebrew · Rabbinic priority
32:3 For I proclaim YHWH’s name; ascribe greatness to our God.
Greek · Saints priority
32:3 For I proclaimed the Lord’s name; ascribe majesty to our God.
Text: Greek presents proclaiming as past; Hebrew as present or prospective. Both summon praise.
The Character of God vs. The Character of Israel
32:4 Different
Hebrew · Rabbinic priority
32:4 The Rock—His work is perfect, for all His ways are justice. A faithful God without injustice, righteous and upright is He.
Greek · Saints priority
32:4 God—His works are true, and all His ways are judgments. A faithful God, with no injustice; righteous and holy is the Lord.
Text: Greek names God where Hebrew uses the Rock, true works where Hebrew has perfect work, holy where Hebrew has upright, and Lord where Hebrew ends with He. These images and predicates remain distinct. Both affirm God’s fidelity, justice and absence of wrongdoing; the changed imagery does not establish an opposed divine character.
32:5 Different
Hebrew · Rabbinic priority
32:5 They have acted corruptly toward Him; they are not His children because of their blemish—a crooked and twisted generation.
Greek · Saints priority
32:5 Blemished children, not His own, have sinned—a crooked and twisted generation.
Text: Both clauses are compressed. Hebrew’s relation between corruption, sonship, and blemish is disputed. Greek not His own is adopted here; attaching its negative to sinned against Him is another construal. The uncertainty prevents a forced contradiction label.
Saints: Paul reuses the crooked-generation language while exhorting believers to be blameless children of God, transforming the song’s indictment into an ethical contrast.
Philippians 2:14–16
32:6 Different
Hebrew · Rabbinic priority
32:6 Is this how you repay YHWH, foolish and unwise people? Is He not your father who acquired you, who made and established you?
Greek · Saints priority
32:6 Is this how you repay the Lord, foolish and unwise people? Did He not, your father Himself, acquire you, make you, and create you?
Text: Greek ends with create rather than establish and explicitly repeats the emphatic father subject. Hebrew acquire can carry a creative or parental sense in context.
Remembrance of God’s Historical Provision
32:7 Similar
Hebrew · Rabbinic priority
32:7 Remember days of old; consider the years of generation after generation. Ask your father, and he will tell you; your elders, and they will explain.
Greek · Saints priority
32:7 Remember days of old; understand the years of generation after generation. Ask your father, and he will report to you; your elders, and they will tell you.
Text: The appeal to ancestral knowledge agrees. Greek begins with plural commands; Hebrew’s first remember is singular.
32:8 Disparate
Hebrew · Rabbinic priority
32:8 When the Most High allotted the nations their inheritance, when He separated humanity’s sons, He established the peoples’ boundaries according to the number of Israel’s sons.
Greek · Saints priority
32:8 When the Most High apportioned the nations, when He scattered Adam’s sons, He established the nations’ boundaries according to the number of God’s angels.
Text: Hebrew Israel’s sons differs substantially from Rahlfs–Hanhart Greek God’s angels. Hebrew separating becomes Greek scattering. Göttingen-based evidence for divine sons and the Qumran evidence are distinguished in the critical-edition note; no single Greek reading represents every witness.
32:9 Divergent
Hebrew · Rabbinic priority
32:9 For YHWH’s portion is His people; Jacob is His measured inheritance.
Greek · Saints priority
32:9 His people Jacob became the Lord’s portion; Israel, His measured inheritance.
Text: Greek adds Israel in the second line and moves Jacob into the first. It also explicitly describes becoming the Lord’s portion.
32:10 Different
Hebrew · Rabbinic priority
32:10 He found him in a wilderness land, in a desolate, howling waste. He encircled him, cared for him, and guarded him like the pupil of His eye.
Greek · Saints priority
32:10 He sustained him in a wilderness land, in scorching thirst, in a waterless place. He encircled and instructed him and guarded him like the pupil of an eye.
Text: Hebrew finding becomes Greek sustaining, howling desolation becomes scorching thirst, and care becomes instruction. Greek also lacks an explicit His with eye. Both describe divine care for the same people in the wilderness; neither asserts that the other actions did not occur.
32:11 Different
Hebrew · Rabbinic priority
32:11 Like an eagle stirring its nest, hovering over its young, He spread His wings, took him, and carried him on His pinions.
Greek · Saints priority
32:11 Like an eagle sheltering its nest and yearning over its young, He spread His wings, received them, and carried them on His back.
Text: Greek shelters and yearns where Hebrew stirs and hovers, and carries on the back rather than pinions. Hebrew’s singular him becomes Greek plural them. The avian actions differ, while both compare God’s care with an eagle’s protection and carrying of its young.
32:12 Similar
Hebrew · Rabbinic priority
32:12 YHWH alone led him; no foreign god was with him.
Greek · Saints priority
32:12 The Lord alone led them; no foreign god was with them.
Text: Greek makes the people plural; the exclusive guidance agrees.
32:13 Different
Hebrew · Rabbinic priority
32:13 He made him ride on the heights of the earth, and he ate the field’s produce. He made him suck honey from rock and oil from flinty stone,
Greek · Saints priority
32:13 He brought them up onto the earth’s strength and fed them the fields’ produce. They sucked honey from rock and oil from solid stone,
Text: Greek has earth’s strength rather than heights and makes feeding God’s action where Hebrew says the people ate. Conversely, Greek says they sucked where Hebrew says He made him suck. The agency and number distinctions are retained, but both portray divinely provided nourishment in the land.
32:14 Different
Hebrew · Rabbinic priority
32:14 curds from cattle and milk from the flock, with fat of lambs, rams from Bashan, and goats, with the fat of wheat’s kernels; you drank wine, the grape’s blood.
Greek · Saints priority
32:14 butter from cattle and milk from sheep, with fat of lambs and rams, young bulls and goats, with the fat of wheat’s kernels; they drank wine, the grape’s blood.
Text: Hebrew names rams from Bashan; Greek names young bulls. Hebrew addresses you drinking, while Greek says they drank. Both use the poetic expression fat of kidneys of wheat, rendered the fat of wheat’s kernels: kidneys is understood as a kernel image, while fat expresses richness. The text does not explicitly describe a kidney shape. The differing animals and address occur within the same description of abundant provision.
Israel’s Apostasy and Rebellion
32:15 Divergent
Hebrew · Rabbinic priority
32:15 Jeshurun grew fat and kicked
—you grew fat, thick, and sleek. He abandoned God who made him and scorned the Rock of his salvation.
Greek · Saints priority
32:15 Jacob ate and was filled, and the beloved one kicked. He grew fat, thick, and broad. He abandoned God who made him and departed from God his Savior.
Text: Greek adds Jacob eating and being filled, represents Jeshurun by the beloved one, names God his Savior where Hebrew has the Rock of his salvation, and describes departure rather than scorn. It retains third-person description where Hebrew briefly addresses you. Both indict the richly nourished people for abandoning their maker; the differences do not establish a contrary act of fidelity.
32:16 Different
Hebrew · Rabbinic priority
32:16 They made Him jealous with foreign gods; with abominations they provoked Him.
Greek · Saints priority
32:16 They provoked Me with foreign gods; with their abominations they embittered Me.
Text: Hebrew has Him, Greek Me, bringing in divine first-person speech earlier. Greek specifies their abominations and uses provocation where Hebrew names jealousy. Both indict the same worship of foreign gods; the speech-person shift does not identify a different offended deity.
32:17 Different
Hebrew · Rabbinic priority
32:17 They sacrificed to demons, not God, to gods they had not known, new ones recently arrived, whom your fathers did not fear.
Greek · Saints priority
32:17 They sacrificed to demons, not God, to gods they did not know.
New, recent ones arrived, whom their fathers did not know.
Text: Hebrew your fathers did not fear becomes Greek their fathers did not know. Both explicitly condemn sacrifice to demons rather than God.
Saints: Paul reuses sacrifice-to-demons language when warning against participation in idolatrous meals. 1 Corinthians 10:20–22
32:18 Different
Hebrew · Rabbinic priority
32:18 You neglected the Rock who begat you and forgot the God who gave you birth.
Greek · Saints priority
32:18 You abandoned the God who begat you and forgot the God who nourishes you.
Text: Greek names God for Hebrew Rock, abandonment for neglect, and nourishment for birth-giving. The second parental image changes while both texts retain divine begetting in the first clause and condemn forgetting God. The Greek does not deny the people’s divine origin.
The Divine Decree of Judgment
32:19 Divergent
Hebrew · Rabbinic priority
32:19 YHWH saw and rejected them, provoked by His sons and daughters.
Greek · Saints priority
32:19 The Lord saw and became jealous, and was provoked by His sons’ and daughters’ anger.
Text: Hebrew describes rejection prompted by the children; Greek describes jealousy and adds a second response, provocation. The Greek explicitly names their anger. Both lead into the announced withdrawal in verse 20, so the fuller Greek response is not an absence of divine rejection in the full unit.
32:20 Different
Hebrew · Rabbinic priority
32:20 He said: I will hide My face from them and see what their end will be, for they are a perverse generation, children with no faithfulness.
Greek · Saints priority
32:20 He said: I will turn My face from them and show what will happen to them in the last days, for they are a perverted generation, sons with no faithfulness.
Text: Hebrew says God will see their end; Greek says He will show their eventual outcome. Greek turns the face rather than hiding it. These distinctions in action remain, but both threaten withdrawal and the consequences of unfaithfulness. Neither phrase establishes divine ignorance. Last days does not by itself impose a later Christian chronology.
32:21 Different
Hebrew · Rabbinic priority
32:21 They made Me jealous with what is no god and provoked Me with their vanities. I will make them jealous with what is no people and provoke them with a foolish nation.
Greek · Saints priority
32:21 They made Me jealous with what is no god and angered Me with their idols. I will make them jealous with what is no nation and anger them with a nation without understanding.
Text: Greek specifies idols where Hebrew says vanities and lack of understanding where Hebrew says foolishness. The reciprocal non-god/non-people pattern agrees.
Saints: Paul explicitly cites Moses’ jealousy warning in his account of Israel and the nations. Romans 10:19
32:22 Similar
Hebrew · Rabbinic priority
32:22 A fire kindled in My anger burns to the depths of Sheol, consumes the earth and its produce, and sets the mountains’ foundations ablaze.
Greek · Saints priority
32:22 A fire kindled from My wrath will burn to Hades below, consume the earth and its produce, and ignite the mountains’ foundations.
Text: Greek Hades corresponds to Hebrew Sheol, the realm of the dead. It is not automatically equated with every later meaning of hell.
32:23 Similar
Hebrew · Rabbinic priority
32:23 I will heap calamities upon them and spend My arrows against them.
Greek · Saints priority
32:23 I will gather calamities against them and spend My missiles against them.
Text: The amassed calamities and exhausted weapons agree. Greek uses a general missile term.
32:24 Different
Hebrew · Rabbinic priority
32:24 Wasted by hunger, consumed by fever and bitter pestilence, they will face the teeth of animals I send against them, with the venom of creatures crawling in dust.
Greek · Saints priority
32:24 Wasting with hunger, devoured by birds, and struck by incurable backward-bending spasms, they will face the teeth of wild animals I send against them, with the fury of creatures crawling on the ground.
Text: Greek has birds and an incurable backward-arching spasm (ὀπισθότονος) where Hebrew has fever and bitter pestilence. Greek θυμός is rendered fury here; in 32:33 its serpent-and-wine context is rendered venom. These contextual choices should not be used to claim that Greek excludes a poisonous attack here. The distinct images are substantial details, while both forms of the song threaten devastating divine judgment.
32:25 Similar
Hebrew · Rabbinic priority
32:25 Outside the sword will bereave, and inside the chambers terror—young man and virgin, nursing child and gray-haired man alike.
Greek · Saints priority
32:25 Outside the sword will bereave them, and from the inner chambers terror—young man with virgin, nursing child with aged elder.
Text: Both describe indiscriminate losses. Greek explicitly supplies them and describes the elder differently; it does not change the threatened age range.
32:26 Similar
Hebrew · Rabbinic priority
32:26 I said: I would scatter them, erase their memory from humanity,
Greek · Saints priority
32:26 I said: I will scatter them, end their remembrance among humanity,
Text: Hebrew’s rare scatter verb also permits cut them to pieces as a construal. Greek explicitly describes dispersion; both threaten erasure of memory.
32:27 Divergent
Hebrew · Rabbinic priority
32:27 were it not that I dreaded the enemy’s provocation, lest their adversaries misunderstand and say, Our hand is exalted; YHWH did not do all this.
Greek · Saints priority
32:27 were it not for the enemies’ anger, lest they persist long and the adversaries join in attacking, lest they say, Our hand is exalted; the Lord did not do all this.
Text: Greek lacks I dreaded and includes clauses about enemies persisting and joining in attack, where Hebrew concerns their provocation and misunderstanding. Both finally guard against the enemy’s false boast that its own hand accomplished the victory. The differing introductory motives are not collapsed, but Greek too expressly retains the concern about misattribution.
Reflection on Israel's Foolishness
32:28 Similar
Hebrew · Rabbinic priority
32:28 For they are a nation bereft of counsel, with no understanding in them.
Greek · Saints priority
32:28 For it is a nation that has lost counsel, with no knowledge in them.
Text: Both diagnose failed discernment. The pronoun’s referent in the surrounding poem is debated and is not replaced with an added ethnic label.
32:29 Different
Hebrew · Rabbinic priority
32:29 If only they were wise, they would understand this and discern their end!
Greek · Saints priority
32:29 They did not understand these things wisely; let them take them to heart for the coming time.
Text: Hebrew uses an unrealized wish for wisdom; Greek a negative statement followed by an exhortation concerning the coming time. The rhetorical forms differ, while both lament failed discernment and direct attention to the outcome. Greek does not assert that the people have already gained the wisdom lacking in Hebrew.
32:30 Different
Hebrew · Rabbinic priority
32:30 How could one pursue a thousand and two rout ten thousand unless their Rock sold them and YHWH handed them over?
Greek · Saints priority
32:30 How could one pursue a thousand and two dislodge tens of thousands unless God sold them and the Lord handed them over?
Text: Greek names God instead of their Rock and has plural tens of thousands where Hebrew has ten thousand. Both explain the disproportionate rout by divine handing over. The scale and image differ without attributing victory to an independent enemy power.
32:31 Disparate
Hebrew · Rabbinic priority
32:31 Their rock is not like our Rock; even our enemies are judges of that.
Greek · Saints priority
32:31 Their gods are not like our God; our enemies lack understanding.
Text: Hebrew grants the enemies a judging role in the comparison; Greek calls them uncomprehending. Hebrew singular rock becomes Greek plural gods.
Hebrew’s terse judges clause also admits adversarial-judges construals.
32:32 Different
Hebrew · Rabbinic priority
32:32 Their vine comes from Sodom’s vine and Gomorrah’s fields. Their grapes are poison grapes, their clusters bitter.
Greek · Saints priority
32:32 Their vine comes from Sodom’s vine, and their tendril from Gomorrah. Their grape is a grape of gall, their cluster bitter.
Text: Greek substitutes a tendril for fields and uses singular grape and cluster. Both invoke the same cities and bitterness.
32:33 Different
Hebrew · Rabbinic priority
32:33 Their wine is serpents’ venom, the cruel poison of asps.
Greek · Saints priority
32:33 Their wine is dragons’ venom, the incurable venom of asps.
Text: Greek drakōn denotes a great serpent or dragon; Hebrew tannin has a related broad range. Cruel becomes incurable. These terms do not establish a modern zoological identification.
Divine Vengeance, Vindication, and Redemption
32:34 Different
Hebrew · Rabbinic priority
32:34 Is this not stored with Me, sealed in My treasuries?
Greek · Saints priority
32:34 Look, are these things not gathered with Me, sealed in My treasuries?
Text: Greek adds look, uses plural these things, and describes gathering. It does not contain the draft’s explicit all.
32:35 Different
Hebrew · Rabbinic priority
32:35 Vengeance and repayment are Mine, when their foot slips. Their day of calamity is near, and what awaits them hastens.
Greek · Saints priority
32:35 On a day of vengeance I will repay, when their foot slips. Their day of destruction is near, and prepared things are at hand for you.
Text: Hebrew assigns vengeance and repayment to God; Greek says He will repay on a day of vengeance. Greek ends with you where Hebrew has them and describes prepared things being near rather than hastening. Both reserve repayment to God and announce its imminence; the shifting pronoun alone does not securely identify a different target in this disputed poetic address.
Saints: Paul cites divine vengeance to prohibit personal retaliation. The citation is an application, not a replacement for this edition’s full line. Romans 12:19
32:36 Different
Hebrew · Rabbinic priority
32:36 YHWH will vindicate His people and relent concerning His servants when He sees their strength is gone and none remain, confined or free.
Greek · Saints priority
32:36 The Lord will judge His people and be moved concerning His servants, for He saw them weakened, failing under assault, and exhausted.
Text: Hebrew’s difficult confined/free pair becomes Greek persons weakened, failing under attack and exhausted. Greek saw is past where Hebrew sees is prospective. Judge/vindicate and be moved/relent have overlapping legal and compassionate senses. The Hebrew idiom need not mean that every Israelite is dead: the same clause promises judgment for the people. An opposed fate is therefore not established.
Saints: Hebrews cites the Lord’s judging His people as a warning, alongside the vengeance saying. Hebrews 10:30
32:37 Divergent
Hebrew · Rabbinic priority
32:37 He will say: Where are their gods, the rock in which they sought refuge,
Greek · Saints priority
32:37 The Lord said: Where are their gods, in whom they trusted,
Text: Greek explicitly names the Lord, uses a past speech verb, and omits the rock image.
32:38 Different
Hebrew · Rabbinic priority
32:38 who ate the fat of their sacrifices and drank the wine of their drink offerings? Let them rise and help you; let them shelter you.
Greek · Saints priority
32:38 whose sacrifices’ fat you ate and whose drink offerings’ wine you drank? Let them rise and help you; let them become your protectors.
Text: Hebrew’s eaters are the gods; Greek’s eaters are you, the addressed people. RH thus changes who consumes the sacrificial food. In the complete taunt of 32:37–39, however, both challenge the other gods to provide protection and affirm the Lord’s unrivaled power. The subject difference is real, but it does not by itself establish an opposing theology of divine power.
32:39 Different
Hebrew · Rabbinic priority
32:39 See now that I, I am He; there is no god with Me. I put to death and make alive; I have wounded, and I will heal. No one rescues from My hand.
Greek · Saints priority
32:39 See, see that I am; there is no god except Me. I will put to death and make alive; I will strike, and I will heal. No one rescues from My hands.
Text: Hebrew repeats I; Greek repeats see. Hebrew’s wounded is past, Greek strike future, and Greek hands plural. The emphatic self-declaration is retained without adding a New Testament speaker.
32:40 Divergent
Hebrew · Rabbinic priority
32:40 I lift My hand to heaven and declare: I live forever.
Greek · Saints priority
32:40 I will lift My hand to heaven, swear by My right hand, and declare: I live forever.
Text: Greek adds swearing by the right hand. Hebrew has no separate oath clause beyond the raised hand and declaration.
32:41 Different
Hebrew · Rabbinic priority
32:41 When I sharpen My flashing sword and My hand takes hold of judgment, I will return vengeance upon My adversaries and repay those who hate Me.
Greek · Saints priority
32:41 For I will sharpen My sword like lightning, and My hand will hold to judgment. I will repay justice to the enemies and repay those who hate Me.
Text: Hebrew’s conditional opening becomes Greek for. Greek has justice or penalty rather than vengeance and does not repeat My with enemies.
32:42 Different
Hebrew · Rabbinic priority
32:42 I will make My arrows drunk with blood, and My sword will consume flesh—the blood of the slain and captives, from the long-haired heads of the enemy.
Greek · Saints priority
32:42 I will make My missiles drunk with blood, and My sword will consume flesh—the blood of the slain and captivity, from the heads of enemy rulers.
Text: Hebrew’s difficult final phrase is rendered long-haired heads, with leaders another interpretation; Greek expressly names rulers. Greek τραυματίας can denote the slain (LSJ, sense II), fitting this sword-and-blood context, so wounded versus slain is not an established contrast. Greek captivity is collective for those taken captive; Hebrew names captives.
32:43 Disparate
Hebrew · Rabbinic priority
32:43 Rejoice, nations, with His people, for He avenges His servants’ blood, repays His adversaries, and makes atonement for His land and people.
Greek · Saints priority
32:43 Rejoice, heavens, with Him; let all God’s sons worship Him. Rejoice, nations, with His people; let all God’s angels give Him strength. He avenges His sons’ blood, will exact vengeance and repay a penalty to the enemies, and will repay those who hate Him. The Lord will thoroughly cleanse His people’s land.
Text: Greek expands the heavenly summons, has sons’ blood against Hebrew servants’ blood, and ends with cleansing His people’s land. Hebrew’s compressed opening and land/people ending are disputed.
Greek sons in the worship line and angels in the strengthening line are not interchanged to match Hebrews 1:6. For the earlier Hebrew evidence, see the appendix.
Saints: Paul cites the nations’ rejoicing with God’s people in support of their shared praise. Romans 15:10
Saints: Hebrews commands God’s angels to worship the Son. Its wording should not be imposed on RH’s sons/angels distinction here; compare the related Greek worship tradition.
Hebrews 1:6
The Conclusion of the Song
32:44 Divergent
Hebrew · Rabbinic priority
32:44 Moses came and spoke all this song’s words in the people’s hearing, he and Hoshea son of Nun.
Greek · Saints priority
32:44 Moses wrote this song that day and taught it to Israel’s sons. Moses came and spoke all this law’s words in the people’s hearing, he and Joshua son of Nun.
Text: Greek adds the writing-and-teaching recap and then names law where Hebrew names song. Both still connect this passage with the song and its instruction; the recapitulation does not prove an unrelated legal text. Hebrew Hoshea is retained as Joshua’s earlier name, while Greek Ἰησοῦς is rendered Joshua from the identified historical context.
32:45 Divergent
Hebrew · Rabbinic priority
32:45 Moses finished speaking all these words to all Israel.
Greek · Saints priority
32:45 Moses finished speaking to all Israel.
Text: Greek omits all these words, supplied in the earlier draft.
32:46 Similar
Hebrew · Rabbinic priority
32:46 He said: Set your hearts on all the words I testify to you today.
Command your children to keep and perform all the words of this law.
Greek · Saints priority
32:46 He said: Attend with your heart to all these words I testify to you today. Command your children to keep and perform all the words of this law.
Text: Greek adds these and uses singular heart with plural addressees. The intergenerational duty agrees.
32:47 Same
Hebrew · Rabbinic priority
32:47 This is no empty matter for you; it is your life. Through this word you will live long on the ground you are crossing the Jordan to possess.
Greek · Saints priority
32:47 This is no empty word for you; this is your life. Through this word you will live long on the land you are crossing the Jordan to inherit.
Text: Both equate attentive performance of the instruction with life and prolonged residence. Word and matter express the contextual range of the source terms.
God Summons Moses to His Death
32:48 Similar
Hebrew · Rabbinic priority
32:48 That very day YHWH spoke to Moses:
Greek · Saints priority
32:48 That day the Lord spoke to Moses:
Text: Hebrew adds emphatic very; the timing agrees.
32:49 Same
Hebrew · Rabbinic priority
32:49 Ascend this mountain of Abarim, Mount Nebo in Moab opposite Jericho, and see the land of Canaan that I am giving Israel’s sons as a possession.
Greek · Saints priority
32:49 Ascend this mountain of Abarim, Mount Nebo in Moab opposite Jericho, and see the land of Canaan that I am giving Israel’s sons as a possession.
Text: The geography, ascent, and promised possession agree; recognizable names are standardized.
32:50 Similar
Hebrew · Rabbinic priority
32:50 Die on the mountain you ascend and be gathered to your people, as your brother Aaron died on Mount Hor and was gathered to his people,
Greek · Saints priority
32:50 Die on the mountain you ascend and be added to your people, as your brother Aaron died on Mount Hor and was added to his people,
Text: Hebrew gathering corresponds to Greek adding to the people. Neither expression is reduced to burial-location information alone.
32:51 Different
Hebrew · Rabbinic priority
32:51 because you acted unfaithfully toward Me among Israel’s sons at the waters of Meribah-kadesh in the wilderness of Zin, failing to uphold My holiness among Israel’s sons.
Greek · Saints priority
32:51 because you disobeyed My word among Israel’s sons at the water of dispute at Kadesh in the wilderness of Zin, failing to uphold My holiness among Israel’s sons.
Text: Hebrew describes unfaithfulness toward Me; Greek disobedience to My word, translating Meribah by dispute. Both address Moses and Aaron with plural you and state the same failure to uphold God’s holiness. The fuller description of disobedience does not establish a different reason for the shared exclusion from the land.
32:52 Divergent
Hebrew · Rabbinic priority
32:52 You will see the land from a distance, but you will not enter the land I am giving Israel’s sons.
Greek · Saints priority
32:52 You will see the land from a distance, but you will not enter there.
Text: Greek lacks the concluding land-gift clause naming Israel’s sons. The draft had imported it from Hebrew.
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Saints Translation · Companion comparison edition · working draft awaiting specialist review.