Deuteronomy 3
4. And we took all the cities. He here more fully relates what He had brieflytouched upon in Numbers. He says that sixty, well-fortified cities were taken, besides the villages. Hence we infer both the extent of the country, and also the special power of God in the aid He afforded them, in that they took, in so short a time, so many cities well closed in, and begirt with high walls; as if they were merely travelling, through a peaceful land in security, and with nothing to do. After the eighth verse, lie repeats connectedly what he had separately related respecting the two kingdoms; and in order that the places might be more certainly identified, he mentions two other names for mount Hermon, stating that it was called Sirion by the Sidonians, and Shenir by the Amorites. Finally, he adds that Og, king of Bashan, was a giant, and the only survivorof that race. As a memorialof his lofty stature, he alleges his iron bedstead, the length of which was as much as nine cubits, according to the common measure of that period. By this circumstance he again magnifies the marvellous help of God, in that he was overcome by the children of Israel, who might, by his stature, have singly terrified a whole army. The enormous stature of the giants is apparent from this passage. Herodotus records, ▼
12. And this land, which we possessed at that time. In this passage Moses confirms his decision, that the possession of the country beyond Jordan should be insured to the Reubenites and Gadites, and half the tribe of Manasseh. For, since it had fallen to them exceptionally, the matter might be brought into controversy with posterity. Lest, then, any should disturb them, he again declares that they were the rightful possessors of that district. Moreover, inasmuch as the very gift of it might be called in question, since it was situated outside the bounds of the inheritance promised by God, Moses anticipates this objection also, asserting that God had not in vain given it to be possessed by His people. Hence it follows that the right of inhabiting it was conferred upon them. Lest, then, so unequal a partition should be made a subject of contention, he marks out their boundaries on every side, as though he set up the authority of God as a wall and rampart against any who should presume to invade it. With reference to the names of the places, the Dead Sea is called the Sea of Salt, and the Lake of Genesera or Gennesareth, Chinnereth. As to the “outpourings of the hill,” translators are not agreed; for some consider Ashdoth-Pisgah to be the proper name of a city. ▼▼ Herod, Clio, Section 68.
that the body of Orestes, disinterred by command of the oracle, was seven cubits in length. Pliny, ▼▼ Pliny, 7:16.
although he does not cite his authority, subscribes to this testimony. Gellius ▼▼ Gellius, lib. 3:10.
thinks that this was fabulous, as also what Homer ▼▼ Homer, I1. lib. 12:381-3, 446-9; lib. 20:286, 7.
writes with respect to the diminution of men’s height in process of time; but his erroneous view is confuted by almost universal consent. What Pliny ▼▼ Pliny, lib. 7:16.
himself relates is indeed incredible, that in Crete a body was discovered, by an opening of the earth, forty-six cubits long, which some thought to be the body of Orion, and others of Etion. But if we believe that there were giants, (which is not only affirmd by the sacred Scriptures, but also recorded by almost all ancient writers,) we need not be surprised if they were more than eight cubits in height. Although, however, the race of giants began to disappear in the time of Moses, still, in after ages, there existed persons who approached to this ancient stature, ▼▼ Fr. “Comme sous l’empire d’Auguste il y avoit un homme haut de dix pieds, et sous l’empire de Claude un un peu moindre;” as under the empire of Augustus there was a man ten feet high, and, under that of Claudius, one somewhat shorter. Pliny, loc. cit., records the exhibition at Rome, by the Emperor Claudius, of an Arab named Gabbara, whose height was nine feet nine inches; and adds, that in the reign of Augustus, there lived two persons, Posio and Secundilla, who were half a foot higher than Gabbara, and who, on account of their wonderful size, were buried in the cemetery of the Sallustian gardens.
as in the time of Augustus and Claudius there was one man about ten feet in height, and another nine feet nine inches. Moses, therefore, intimates nothing more than that this monstrous race of men gradually died out, so that the enormous height of Og, king of Bashan, was an unusual sight. Numbers 22 | Numbers 22:1-41 | |
| 1. And the children of Israel set forward, and pitched in the plains of Moab, on this side Jordan by Jericho. | 1. Inde profecti sunt filii Israel, et castrametati sunt in campestribus Moab trans Jordanem Jericho. |
| 2. And Balak the son of Zippor saw all that israel had done to the Amorites. | 2. Quum autem vidisset Balac filius Sippor qumcunque fecerat Israel Emorrhaeo: |
| 3. And Moab was sore afraid of the people, because they were many; and Moab was distressed because of the children of Israel. | 3. Timuit Moab propter populum valde, quod multus esset: et anxius fuit Moab propter filios Israel. |
| 4. And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. | 4. Dixit igitur Moab ad seniores Madian, Nunc lambet congregatio haec omnes circuitus nostros, quemadmodum lambit bos gramen agri. Porto Balac filius Sippor erat rex Moab tempore illo. |
| 5. He sent messengers therefore unto Baalam the son of Beor, to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me. | 5. Misit igitur legatos ad Balaam filium Beor in Pethor, quae erat juxta flumen terrae filiorum populi sui, ut vocaret eum, dicendo, En populus egressus est ex Aegypto, ecce, operuit superficiem terrae, et habitat contra me. |
| 6. Come now, therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. | 6. Nunc ergo veni, obsecro, maledic mihi populum hunc, quia fortior me est: fortepotero, et percutiam eum, expellamque e terra. Novi enim quod cui benedixeris benedictus erit, et cui maledixeris maledictus erit. |
| 7. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Baalam, and spake unto him the words of Balak. | 7. Profecti ergo sunt seniores Madian, et divinationes in manu eorum: et pervenerunt ad Balaam, et retulerunt ei vrrba Balac. |
| 8. And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me. And the princes of Moab abode with Balaam. | 8. Ille vero dixit eis, Pernoctate hic nocte ista, et reddam vobis responsum, quemadmodum loquetur Jehova ad me. Manseruntque principes Moab cum Balaam. |
| 9. And God came unto Balaam, and said, What men are these with thee? | 9. Et venit Deus ad Balaam, ac dixit, Qui sunt viri isti qui sunt apud te? |
| 10. And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, | 10. Respondit Balaam Deo, Balac filius Sippor rex Moab misit ad me: |
| 11. Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. | 11. En populus iste qui egressus est ex AEgypto operuit superficiem terrae: nunc ergo veni, maledic mihi illi: forte potero pugnare cum eo, et expellere eum. |
| 12. And God said unto Baalam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. | 12. Et dixit Deus ad Balaam, Ne eas cum illis, neque maledicas populo qui benedictus est. |
| 13. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the Lord refuseth to give me leave to go with you | 13. Surrexit itaque Balaam mane, et dixit ad principes Balac, Revertimini ad terram vestram: quia renuit Jehova concedere mihi, ut eam vobiscum. |
| 14. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us. | 14. Et surrexerunt principes Moab, et perverternut ad Balac, ac dixerunt, Renuit Balaam venire nobiscum. |
| 15. And Balak sent yet again princes, more, and more honorable than they. | 15. Rursus ergo misit Balac principes plures, et nobiliores istis. |
| 16. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me; | 16. Qui venientes ad Balaam dixerunt ei, Sic dixit Balac filius Sippor, Noli quaeso prohibere teipsum ne venias ad me: |
| 17. For I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. | 17. Nam honorando honorabo te valde, et quicquid dixeris mihi, faciam: veni igitur obsecro, et maledic mihi populo huic. |
| 18. And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. | 18. Respendens autem Balaam dixit servis Balac, Etiamsi daturus sit mihi Balac plenam domum suam argento et auro, non possim transgredi sermonem Jehoare Dei mei, ut faciam aliquid, sive parvum, sive magnum. |
| 19. Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more. | 19. Nunc ergo manete, obsecro, hic vos quoque hac nocte, ut sciam quid addet Jehova loqui mihi. |
| 20. And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do. | 20. Tunc venit Deus ad Balaam nocte, et dixit ei, Si vocandum te venerint viri isti, surge, vade cum eis: veruntamen quod dixero tibi, illud facies. |
| 21. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. | 21. Surrexit itaque Balaam mane,et stravit asinam suam, et perrexit cum principibus Moab. |
| 22. And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. (Now he was riding upon his ass, and his two servants were with him.) | 22. Iratus vero est furor Dei quod ipse iret cum illis: stetitque angelus Jehovae in ipsa via, in adversarium illi: ipse autem equitabat super asinam suam, et duo pueri ejus erant cum co. |
| 23. And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way. | 23. At videns asina angelum Jehovae stantem in via, et gladium ejus evaginatam in manu ejus, declinavit ilia e via, et ivit in agrum: itaque percussit Balaam asinam ut declinare faceret eam in viam. |
| 24. But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. | 24. Stetitque postea angelus Jehovae in semita vinearum: maceria una erat hinc, et maceria altera inde. |
| 25. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall; and he smote her again. | 25. Videns vero secundo asina angelum Jehovae, coarctavit sese parieti, coarctavit quoque pedem Balaam ad parietem: propterea addidit percutere cam. |
| 26. And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. | 26. Addidit praeterea angelus Jehovae transire, et stetit in loco angusto ubi nulla erat via ad declinandum sire ad dextram sire ad sinistram. |
| 27. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. | 27. Quum autem vidisset asina angelum Jehovah, succubuit sub Balaam, unde iratus furor Balaam percussit asinam baculo. |
| 28. And the Lord opened the mouth of the ass; and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? | 28. Et aperuit Jehova os asinae, dixitque ilia ad Balaam, Quid feci tibi, quod percussisti me jam tribus vicibus: |
| 29. And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. | 29. Tunc dixit Balaam ad asinam, Quia illusisti mihi, utinam esset gladius in manu mea, certe nunc occiderem te. |
| 30. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. | 30. Dixit autem asina ad Balaam, Nonne sum asina tua? super me equitasti ex quo esse coepisti usque ad diem hanc, nunquid solita sum facere tibi sic? Qui respondit, Nequaquam. |
| 31. Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. | 31. Et detexit Jehova oculos Balaam, viditque angelum Jehovae stantem in via, et gladium ejus evaginatum in manu ejus: tum demisso capite adoravit pronus in faciem suam. |
| 32. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me: | 32. Et alloquutus est eum angelus Jehovae, Quare percussisti asinam tuam jam tribus vicibus? en ego egressus sum in adversarium tibi, quia declinavit a via coram me. |
| 33. And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. | 33. Et vidit me asina, declinavit-que ante me jam tribus vicibus: quod si non declinasset a facie mea, jam nunc etiam te occidissem, et ipsam vivam reservassem. |
| 31. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. | 34. Dixit igitur Balaam ad angelum Jehovae, Peccavi: non enim sciebam quod tu stares in occursum mei in via: Nunc autem si malum est in oculis tuis, revertar mihi. |
| 35. And the angel of the Lord said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak. | 35. Angelus vero Jehovae dixit ad Balaam, Vade cum istis viris: veruntamen verbum quod loquar ad te illud loqueris. Abiit igitur Balaam cum principibus Balac: |
| 36. And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. | 36. Audiens vero Balac quod adveniret Balaam, egressus est in occursam ejus in civitatem quandam Moab, quae erat juxta terminun Arnon, quae est in extremo finium. |
| 37. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honor? | 37. Et dixit Balac ad Balaam, Annon mittendo misi ad te ad accersendum te? an vere non possum honorare te? |
| 38. And Balaam said unto Balak, Lo, I am come unto thee: have now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. | 38. Respondit autem Balaam ad Balac, Ecce veni ad te: nunc autem nunquid omnino potero loqui quicquam? Verbum quod posuerit Deus in ore meo, illud loquar. |
| 39. And Balaam went with Balak, and they came unto Kirjath-huzoth. | 39. Et perrexit Balaam cum Balac, et pervenerunt in civitatem Husoth: |
| 40. And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. | 40. Et mactavit Balac boves, et oves: misitque ad Balaam et ad principes qui cum ipso erant. |
| 41. And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people. | 41. Postera autem die accepit Balac ipsum Balaam, et ascendere fecit eum in excelsa Baal, et vidit illinc extremum populi. |
▼ אשדת הפסגה A.V. “Ashdoth-Pisgah;” marg., “The springs of Pisgah, or, of the hill.” The LXX. in like manner only substitutes Greek letters for the Hebrew, treating both words as proper names. But when the same words occur at the close of the next chapter, our translators have placed their previous marginal translation in their text, and the LXX. instead of Φασγὰ have τὴν λαξευτήν, as though פסגה were an appellative, from פסג to cut. In construing אשדת as a noun, from אשד and rendering it effusions, C. followed S.M., as also in putting the hill for Pisgah. Our translators and Luther have agreed in rendering the former word springs, when it occurs in Joshua 10:40, and 12:8; whilst the LXX. and Diodati have treated it as a proper name in both those texts. — W
I prefer, however, to take the word “outpourings” (effusionum) appellatively, not for fountains and streams, but for the root (of the hill) where the ground by a gentle descent seems in a manner to pour itself forth. We shall presently see that Pisgah was one of the summits of Mount Abarim. 18. And I commanded you at that time. This address is directed only to those to whom an inheritance was given on the other side of Jordan; but Moses declares that he had introduced an agreement that the two tribes and a half should not enjoy their possession until they had accommpanied their brethren in the subjugation of the land of Canaan. He says, therefore, that he had given them a place, not where they were at once to settle themselves, but where they might deposit their wives and cattle, until the whole people were peaceably established in their land. Deuteronomy 4
21. And I commanded Joshua at that time. He repeats what we have already seen, that he exhorted Joshua together with the whole people to prepare themselves to occupy the land with alacrity, relying as well upon God’s promise, as upon the numerous proofs of His assistance, which were so many pledges of the future continuance of His grace. 23 And I besought the Lord. ▼| Deuteronomy 4:41-43 | |
| 41. Then Moses severed three cities on this side Jordan, toward the sun-rising; | 41. Tunc separavit Moses tres urbes trans Jordanem ad exortum solis: |
| 42. That the slayer might flee thither, which should kill his neighbor unawares, and hated him not in times past; and that, fleeing unto one of these cities, he might live: | 42. Ut fugeret illuc homicida qui occidisset proximum suum nesciens, (vel, per errorem, vel, per incogitantiam,) quem non odisset ab heri et nudiustertius: ut fugeret ad unam ex urbibus istis, et viveret. |
| 43. Namely, Bezer in the wilderness, in the plain country of the Reubenites; and Ramoth in Gilead, of the Gadites; and Golan in Bashan, of the Manassites. | 43. Bezer in deserto, in terra planitiei a Rubenitis: Ramoth Galaad a Gaditis, et Golan in Basan a Manasse. |
▼ “I had besought, etc.” — Lat.
Others have, “I besought;” but I have preferred using the pluperfect tense, because, in my opinion, Moses interrupts himself to show why he had resigned his office to another, and did not rather declare that he would be their leader, as heretofore, and at the same time an example to the people of courage. He says, therefore, that when he had prayed that he might be permitted to enter the land, he received a refusal. For it is not probable that, after he had substituted Joshua for himself, he straightway conceived a desire, which was in direct opposition to it. The drift of the prayer is that God, by granting him permission to enter the land, should thus fill up to the full the measure of His grace towards him: for he enumerates the blessings already vouchsafed to him, as the ground of his confidence in asking, and that God, who is not wont to forsake the work of His own hands, might carry on to the end the mercies He had begun. For this reason he says that the might of God had been shown him; modestly hinting that it was natural to expect that he should be a partaker of the crowning blessing, in order that the end might correspond with the beginning. He also magnifies the power of God as proclaimed by the miracles; that so magnificent a work might not be interrupted. On the other hand, he speaks in commendation of the goodness of the land, and expressly shows that his desire to see it springs from earnest piety; for I willingly subscribe to the opinion of those who understand Sion by the “goodly mountain;” for, with the exception of Lebanon, there was no other mountain so delectable in the land; whereas Lebanon, as if next to it in rank, is mentioned in the second place. 26. But the Lord was wroth with me. Some imagine that God was offended by such a longing as this; but Moses is rather giving the reason why he did not obtain what he sought, viz., because he had been already excluded from it. For, although he by no means enters into debate with God, as if he had been unjustly condemned for the faults of others, still he indirectly reflects upon the people, since it was well that they should be all reminded that the punishment which had been inflicted upon God’s distinguished servant was incurred by the guilt of them all. We have elsewhere seen ▼ how it was that the penalty of their common transgression was with justice imposed upon Moses. Its mitigation then follows, when God commands him to get up into the top of Mount Abarim, which is here called Pisgah, and elsewhere Nebo, that he might nevertheless enjoy a sight of the promised land. In conclusion, he more clearly explains why he exhorted Joshua, viz., because he was about to go over before the people; and in the last verse he assigns the reason of their delay, and why they remained so long in the valley near Mount Abarim; for it is precisely as if he had said that they were retained by the extension of God’s hand, in order that they should not proceed any further until Joshua had been installed as his successor. Deuteronomy 4
| Deuteronomy 4:21, 22 | |
| 21. Furthermore, the Lord was angry with me for your sakes, and sware that I should not go over Jordan, and that I should go in unto that good land which the Lord thy God giveth thee for an inheritance; | 21. Jehova iratus fuit contra me propter verba vestra, juravitque quod non transirem Jordanem, neque ingrederer terram bonam, quam Jehova Deus tuus dat tibi in haereditatcm. |
| 22. But I must die in this land, I must not go over Jordan: but ye shall go over, and possess that good land. | 22. Ego enim morior in hac terra, neque transeo Jordanem: vos antem transitis, ut possideatis terram istam bonam. |
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