Deuteronomy 1:5-46
5So it was in the Transjordan, in Moab, that Moses began to deliver these words: ▼▼tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תּוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.
Events at Horeb
6 The Lord our God spoke to us at Horeb and said, “You have stayed ▼▼tn Heb “lived”; “dwelled.”
in the area of this mountain long enough. 7Head out ▼▼tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
and resume your journey. Enter the Amorite hill country, and all its neighboring areas, including the rift valley, ▼▼sn As a geographic feature the rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba. The reference here probably includes the Jordan Valley and continues to the wider part of the rift valley below the Dead Sea. Some versions transliterate the name as Arabah (ASV, NAB, NIV, NRSV).
the hill country, the foothills, ▼▼tn The שְׁפֵלָה (shephelah) is the geographical region between the Mediterranean coastal plain and the hill country, sometimes called the “western foothills” (NIV, CEV, NLT), “Judean foothills” (HCSB), “lowland” (NASB, ESV), or by the Hebrew “Shephelah” (NRSV).
the Negev, ▼▼sn The Negev is the area of central, southern Judah, south of the hill country and Beer Sheba and west of the rift valley. As a geographic feature it is a depression extending south to the gulf of Aqaba, but the reference here is probably to the northern portion of the region.
and the coastal plain—all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 8Look! I have already given the land to you. ▼▼tn Heb “I have placed before you the land.”
Go, occupy the territory that I, ▼▼tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.
the Lord, promised ▼▼tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.
to give to your ancestors ▼ Abraham, Isaac, and Jacob, and to their descendants.” ▼▼tn Heb “their seed after them.”
9I also said to you at that time, “I am no longer able to sustain you by myself. 10The Lord your God has increased your population ▼▼tn Heb “multiplied you.”
to the point that you are now as numerous as the very stars of the sky. ▼▼tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
11Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you ▼▼tn Heb “may he bless you.”
just as he said he would! 12But how can I alone bear up under the burden of your hardship and strife? 13Select wise and practical ▼▼tn The Hebrew verb נְבֹנִים (nevonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
men, those known among your tribes, whom I may appoint as your leaders.” 14You replied to me that what I had said to you was good. 15So I chose ▼▼tn Or “selected”; Heb “took.”
as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 16I furthermore admonished your judges at that time that they ▼ should pay attention to issues among your fellow citizens ▼▼tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
and judge fairly, ▼▼tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
whether between one person and a native Israelite ▼▼tn Heb “between a man and his brother.” The first use of “brother” in this verse refers broadly to fellow citizens. This second use is narrower, being in opposition to the “resident foreigner.” The גֵּר (ger) “resident foreigner” was not simply a foreigner (Hebrew נֵכָר; nekar) but was essentially a naturalized citizen and had equal protection under the law. This is one of the verses designed to ensure that equal treatment (see also Deut 10:16-19; 16:18-20; Exod 12:49; Num 15:16, 29).
or a resident foreigner. ▼ 17They ▼▼tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
must not discriminate in judgment, but hear the lowly ▼▼tn Heb “the small,” but referring to social status, not physical stature.
and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing. Instructions at Kadesh Barnea
18 So I instructed you at that time regarding everything you should do. 19Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 20Then I said to you, “You have come to the Amorite hill country, which the Lord our God is about to give ▼▼tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
us. 21Look, he ▼▼tn Heb “the Lord your God.” The pronoun (“he”) has been used in the translation for stylistic reasons, to avoid repetition.
has placed the land in front of you! ▼▼tn Or “has given you the land” (cf. NAB, NIV, NRSV).
Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 22So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 23I thought this was a good idea, ▼▼tn Heb “the thing was good in my eyes.”
so I sent ▼▼tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
twelve men from among you, one from each tribe. 24They left and went up to the hill country, coming to the Eshcol Valley, ▼▼tn Or “the Wadi Eshcol” (so NAB).
▼▼sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.
which they scouted out. 25Then they took ▼▼tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.” Disobedience at Kadesh Barnea
26 You were not willing to go up, however, but instead rebelled against the Lord your God. ▼▼tn Heb “the mouth of the Lord your God.” To include “the mouth” would make for odd English style. The mouth stands by metonymy for the Lord’s command, which in turn represents the Lord himself.
27You complained among yourselves privately ▼▼tn Heb “in your tents,” that is, privately.
and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 28What is going to happen to us? Our brothers have drained away our courage ▼▼tn Heb “have caused our hearts to melt.”
by describing people who are more numerous ▼▼tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
and taller than we are, and great cities whose defenses appear to be as high as heaven ▼▼tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
itself! Moreover, they said they saw ▼▼tn Heb “we have seen.”
Anakites ▼▼tn Heb “the sons of the Anakim.”
▼ there.” 29So I responded to you, “Do not be terrified ▼▼tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
of them! 30The Lord your God is about to go ▼▼tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
ahead of you; he will fight for you, just as you saw him do in Egypt ▼▼tn Heb “according to all which he did for you in Egypt before your eyes.”
31and in the wilderness, where you saw him ▼▼tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.
carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 32However, through all this you did not have confidence in the Lord your God, 33who would go before you on the way to find places for you to camp, appearing in a fire at night and in a cloud by day to show you the way you ought to go. Judgment at Kadesh Barnea
34 When the Lord heard you, he became angry and made this vow: ▼▼tn Heb “and swore,” i.e., made an oath or vow.
35“Not a single person ▼▼tn Heb “Not a man among these men.”
of this evil generation will see the good land that I promised to give to your ancestors! 36The exception is Caleb son of Jephunneh; ▼ he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” ▼▼tn Heb “the Lord.” The pronoun (“me”) has been employed in the translation, since it sounds strange to an English reader for the Lord to speak about himself in third person.
37As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 38However, Joshua son of Nun, your assistant, ▼▼tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
will go. Encourage him, because he will enable Israel to inherit the land. ▼▼tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
39Also, your infants, who you thought would die on the way, ▼▼tn Heb “would be a prey.”
and your children, who as yet do not know good from bad, ▼▼sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
will go there; I will give them the land and they will possess it. 40But as for you, ▼ turn back and head for the wilderness by the way to the Red Sea.” ▼▼tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruthras thalassēs, “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.
Unsuccessful Conquest of Canaan
41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country. 42But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’” 43I spoke to you, but you did not listen. Instead you rebelled against the Lord ▼ and recklessly went up to the hill country. 44The Amorite inhabitants of that area ▼ confronted ▼▼tn Heb “came out to meet.”
you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. ▼ 45Then you came back and wept before the Lord, but he ▼▼tn Heb “the Lord.” The pronoun (“he”) has been employed in the translation here for stylistic reasons, to avoid redundancy.
paid no attention to you whatsoever. ▼▼tn Heb “did not hear your voice and did not turn an ear to you.”
46Therefore, you remained at Kadesh for a long time—indeed, for the full time. ▼▼tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.
Deuteronomy 2
The Journey from Kadesh Barnea to Moab
1 Then we turned and set out toward the wilderness on the way to the Red Sea ▼ just as the Lord told me to do, detouring around Mount Seir for a long time. 2At this point the Lord said to me, 3“You have circled around this mountain long enough; now turn north. 4Instruct ▼▼tn Heb “command” (so KJV, NASB); NRSV “charge the people as follows.”
these people as follows: ‘You are about to cross the border of your relatives ▼▼tn Heb “brothers”; NAB “your kinsmen.”
the descendants of Esau, ▼▼sn The descendants of Esau (Heb “sons of Esau”; the phrase also occurs in 2:8, 12, 22, 29). These are the inhabitants of the land otherwise known as Edom, south and east of the Dead Sea. Jacob’s brother Esau had settled there after his bitter strife with Jacob (Gen 36:1-8). “Edom” means “reddish,” probably because of the red sandstone of the region, but also by popular etymology because Esau, at birth, was reddish (Gen 25:25).
who inhabit Seir. They will be afraid of you, so watch yourselves carefully. 5Do not be hostile toward them, because I am not giving you any of their land, not even a footprint, for I have given Mount Seir ▼▼sn Mount Seir is synonymous with Edom.
as an inheritance for Esau. 6You may purchase ▼▼tn Heb includes “with silver.”
food to eat and water to drink from them. 7All along the way I, the Lord your God, ▼▼tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).
have blessed your every effort. ▼▼tn Heb “all the work of your hands.”
I have ▼▼tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.
been attentive to ▼▼tn Heb “known” (so ASV, NASB); NAB “been concerned about.”
your travels through this great wilderness. These 40 years I have ▼▼tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.
been with you; you have lacked nothing.’” 8 So we turned away from our relatives ▼▼tn Or “brothers”; NRSV “our kin.”
the descendants of Esau, the inhabitants of Seir, turning from the route of the rift valley ▼▼sn As a geographic feature the rift valley (עֲרָבָה, ʿaravah) extends from the Gulf of Aqaba to Galilee. Traveling up the middle of the rift valley probably would have been the easiest path, at least up to the Dead Sea.
which comes up from ▼▼tn Heb “from.”
Elat ▼▼sn Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon (1 Kgs 9:28), Uzziah (2 Kgs 14:22), and Ahaz (2 Kgs 16:5-6) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh. Modern Eilat is located farther west along the northern coast. See G. Pratico, “Nelson Glueck’s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,” BASOR 259 (1985): 1-32.
and Ezion Geber, ▼▼sn Ezion Geber. A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26-28; 2 Chr 8:17-18). It was, however, also a port city (1 Kgs 22:48-49). It may be the same as the modern site Gezirat al-Fauran, 15 mi (24 km) south-southwest from Tell el-Kheleifah.
and traveling the way of the wilderness of Moab. 9Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar ▼ to the descendants of Lot ▼▼sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.
as their possession. 10(The Emites ▼▼sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).
used to live there, a people as powerful, numerous, and tall as the Anakites. 11These people, as well as the Anakites, are also considered Rephaites; ▼▼sn Rephaites. The earliest reference to this infamous giant race is, again, in the story of the invasion of the eastern kings (Gen 14:5). They lived around Ashteroth Karnaim, probably modern Tel Ashtarah (cf. Deut 1:4), in the Bashan plateau east of the Sea of Galilee. Og, king of Bashan, was a Rephaite (Deut 3:11; Josh 12:4; 13:12). Other texts speak of them or their kinfolk in both Transjordan (Deut 2:20; 3:13) and Canaan (Josh 11:21-22; 14:12, 15; 15:13-14; Judg 1:20; 1 Sam 17:4; 1 Chr 20:4-8). They also appear in extra-biblical literature, especially in connection with the city state of Ugarit. See C. L’Heureux, “Ugaritic and Biblical Rephaim,” HTR 67 (1974): 265-74.
the Moabites call them Emites. 12Previously the Horites ▼▼sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).
lived in Seir, but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.) ▼ 13Now, get up and cross the Wadi Zered.” ▼▼sn Wadi Zered. Now known as Wadi el-Ḥesa, this valley marked the boundary between Moab to the north and Edom to the south.
So we did so. ▼▼tn Heb “we crossed the Wadi Zered.” This has been translated as “we did so” for stylistic reasons, to avoid redundancy.
14Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them. 15Indeed, it was the very hand of the Lord that eliminated them from within ▼▼tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”
the camp until they were all gone. Instructions Concerning Ammon
16 So it was that after all the military men had been eliminated from the community, ▼▼tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”
17the Lord said to me, 18“Today you are going to cross the border of Moab, that is, of Ar. ▼ 19But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites’ land as your possession; I have already given it to Lot’s descendants ▼ as their possession.” 20 (That also is considered to be a land of the Rephaites. ▼ The Rephaites lived there originally; the Ammonites call them Zamzummites. ▼ 21They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites ▼▼tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.
in advance of the Ammonites, ▼▼tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.
so they dispossessed them and settled down in their place. 22This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day. 23As for the Avvites ▼▼sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.
who lived in settlements as far west as Gaza, Caphtorites ▼▼sn Caphtorites. These peoples are familiar from both the OT (Gen 10:14; 1 Chr 1:12; Jer 47:4; Amos 9:7) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature, 2:37-38; ANET 138). They originated in Crete (OT “Caphtor”) and are identified as the ancestors of the Philistines (Gen 10:14; Jer 47:4).
who came from Crete ▼▼tn Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).
destroyed them and settled down in their place.) 24 “Get up, make your way across Wadi Arnon. Look, I have already delivered over to you Sihon the Amorite, king of Heshbon, ▼▼sn Heshbon is the name of a prominent site (now Tel Hesbān, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.
and his land. Go ahead—take it! Engage him in war! 25This very day I will begin to fill all the people of the earth ▼▼tn Heb “under heaven” (so NIV, NRSV).
with dread and to terrify them when they hear about you. They will shiver and shake in anticipation of your approach.” ▼▼tn Heb “from before you.”
Defeat of Sihon, King of Heshbon
26 Then I sent messengers from the Kedemoth ▼▼sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.
wilderness to King Sihon of Heshbon with an offer of peace: 27“Let us pass through your land; we will keep strictly to the roadway. ▼▼tn Heb “in the way in the way” (בַּדֶּרֶךְ בַּדֶּרֶךְ, badderekh badderekh). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 §7.2.3c.
We will not turn aside to the right or the left. 28Sell us food for cash ▼▼tn Heb “silver.”
so that we can eat and sell us water to drink. ▼▼tn Heb “and water for silver give to us so that I may drink.”
Just allow us to go through on foot, 29just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for us, until we cross the Jordan to the land the Lord our God is giving us.” 30But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ▼▼tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”
God had made him obstinate ▼▼tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”
and stubborn ▼▼tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”
so that he might deliver him over to you ▼▼tn Heb “into your hand.”
this very day. 31The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.” 32When Sihon and all his troops ▼▼tn Heb “people.”
emerged to encounter us in battle at Jahaz, ▼▼sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.
33the Lord our God delivered him over to us and we struck him down, along with his sons ▼▼tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”
and everyone else. ▼▼tn Heb “all his people.”
34At that time we seized all his cities and put every one of them ▼▼tn Heb “every city of men.” This apparently identifies the cities as inhabited.
under divine judgment, ▼▼tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.
▼▼sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant.
including even the women and children; we left no survivors. 35We kept only the livestock and plunder from the cities for ourselves. 36From Aroer, ▼ which is at the edge of Wadi Arnon (it is the city in the wadi), ▼▼tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1-11 (WBC), 49.
all the way to Gilead there was not a town able to resist us—the Lord our God gave them all to us. 37However, you did not approach the land of the Ammonites, the Wadi Jabbok, ▼ the cities of the hill country, or any place else forbidden by the Lord our God. Deuteronomy 3
Defeat of Og, King of Bashan
1 Next we set out on ▼▼tn Heb “turned and went up.”
the route to Bashan, ▼▼sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.
but King Og of Bashan and his whole army ▼▼tn Heb “people.”
came out to meet us in battle at Edrei. ▼ 2The Lord, however, said to me, “Don’t be afraid of him because I have already given him, his whole army, ▼▼tn Heb “people.”
and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.” 3So the Lord our God did indeed give over to us King Og of Bashan and his whole army, and we struck them down until not a single survivor was left. ▼▼tn Heb “was left to him.” The final phrase “to him” is redundant in English and has been left untranslated.
4We captured all his cities at that time—there was not a town we did not take from them—sixty cities, all the region of Argob, ▼▼sn Argob. This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible, 314.
the dominion of Og in Bashan. 5All of these cities were fortified by high walls, gates, and locking bars; ▼▼tn Or “high walls and barred gates” (NLT); Heb “high walls, gates, and bars.” Since “bars” could be understood to mean “saloons,” the qualifying adjective “locking” has been supplied in the translation.
in addition there were a great many open villages. ▼▼tn The Hebrew term פְּרָזִי (perazi) refers to rural areas, at the most “unwalled villages” (KJV, NASB “unwalled towns”).
6We put all of these under divine judgment ▼ ▼ just as we had done to King Sihon of Heshbon—every occupied city, ▼▼tn Heb “city of men.”
including women and children. 7But all the livestock and plunder from the cities we kept for ourselves. 8So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon ▼▼sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.
9(the Sidonians ▼▼sn Sidonians were Phoenician inhabitants of the city of Sidon (now in Lebanon), about 47 mi (75 km) north of Mount Carmel.
call Hermon Sirion ▼▼sn Sirion. This name is attested in the Ugaritic texts as sryn. See UT 495.
and the Amorites call it Senir), ▼▼sn Senir. Probably this was actually one of the peaks of Hermon and not the main mountain (Song of Songs 4:8; 1 Chr 5:23). It is mentioned in a royal inscription of Shalmaneser III of Assyria (saniru; see ANET 280).
10all the cities of the plateau, all of Gilead and Bashan as far as Salecah ▼▼sn Salecah. Today this is known as Salkhad, in Jordan, about 31 mi (50 km) east of the Jordan River in the Hauran Desert.
and Edrei, ▼ cities of the kingdom of Og in Bashan. 11Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy ▼▼tn Heb “Behold” (הִנֵּה, hinneh).
that his sarcophagus ▼▼tn The Hebrew term עֶרֶשׂ (ʿeres), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”
was made of iron. ▼▼tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.
Does it not, indeed, still remain in Rabbath ▼▼sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.
of the Ammonites? It is 13½ feet ▼▼tn Heb “9 cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.
long and 6 feet ▼▼tn Heb “4 cubits.” This would be 6 ft (1.8 m) wide.
wide according to standard measure.) ▼▼tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).
Distribution of the Transjordanian Allotments
12 This is the land we brought under our control at that time: The territory extending from Aroer ▼▼tn The words “the territory extending” are not in the Hebrew text; they are supplied in the translation for stylistic reasons.
▼ by the Wadi Arnon and half the Gilead hill country with its cities I gave to the Reubenites and Gadites. ▼▼sn Reubenites and Gadites. By the time of Moses’ address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Num 32:28-42).
13The rest of Gilead and all of Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. ▼▼sn Half the tribe of Manasseh. The tribe of Manasseh split into clans, with half opting to settle in Bashan and the other half in Canaan (cf. Num 32:39-42; Josh 17:1-13).
(All the region of Argob, ▼ that is, all Bashan, is called the land of Rephaim. 14Jair, son of Manasseh, took all the Argob region as far as the border with the Geshurites ▼ and Maacathites ▼▼sn Maacathites. These were the people of a territory southwest of Mount Hermon on the Jordan River. The name probably has nothing to do with David’s wife from Geshur (see note on “Geshurites” earlier in this verse).
—namely Bashan—and called it by his name, Havvoth Jair, ▼▼sn Havvoth Jair. The Hebrew name means “villages of Jair,” the latter being named after a son (i.e., descendant) of Manasseh who took the area by conquest.
which it retains to this very day.) 15I gave Gilead to Machir. ▼▼sn Machir was the name of another descendant of Manasseh (cf. Num 32:41; 1 Chr 7:14-19). Eastern Manasseh was thus divided between the Jairites and the Machirites.
16To the Reubenites and Gadites I allocated the territory extending from Gilead as far as Wadi Arnon (the exact middle of the wadi was a boundary) all the way to the Wadi Jabbok, the Ammonite border. 17The rift valley ▼▼sn The rift valley extends from Galilee to the Gulf of Aqaba. The Jordan River runs through it from Galilee to the Dead Sea, so the rift valley, the Jordan, and the Dead Sea work together naturally as a boundary.
and the Jordan River ▼ were also a border, from the Sea of Kinnereth ▼▼tn Heb “from Kinnereth.” The words “the sea of” have been supplied in the translation as a clarification.
▼▼sn Kinnereth. This is another name for the Sea of Galilee, so called because its shape is that of a harp (the Hebrew term for “harp” is כִּנּוֹר, kinnor).
to the sea of the rift valley (that is, the Salt Sea), ▼ beneath the slopes ▼▼sn The slopes (אֲשֵׁדוֹת, ʾashedot) refer to the ascent from the rift valley, generally in the region of the Dead Sea, up to the flatlands (or wilderness).
of Pisgah ▼▼sn Pisgah. This appears to refer to a small range of mountains, the most prominent peak of which is Mount Nebo (Num 21:20; 23:14; Deut 3:27; cf. 34:1). Pisgah is east of the northern tip of the Dead Sea. The slopes ascend approximately 3600 feet from the Dead Sea to Pisgah, while the plains to the east lie only a few hundred feet below these heights.
to the east. Instructions to the Transjordanian Tribes
18 At that time I instructed you as follows: “The Lord your God has given you this land for your possession. You warriors are to cross over equipped for battle before your fellow Israelites. ▼▼tn Heb “your brothers, the sons of Israel.”
19But your wives, children, and livestock (of which I know you have many) may remain in the cities I have given you. 20You must fight ▼▼tn The words “you must fight” are not present in the Hebrew text, but are supplied in the translation for clarity.
until the Lord gives your countrymen victory ▼▼tn Heb “gives your brothers rest.”
as he did you and they take possession of the land that the Lord your God is giving them on the other side of the Jordan River. Then each of you may return to his own territory that I have given you.” 21I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ▼▼tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.
will do the same to all the kingdoms where you are going. ▼▼tn Heb “which you are crossing over there.”
22Do not be afraid of them, for the Lord your God will personally fight for you.” Denial to Moses of the Promised Land
23 Moreover, at that time I pleaded with the Lord, 24“O, Sovereign Lord, ▼▼tn Heb “Lord Yahweh.” The phrase אֲדֹנָי יְהוִה (ʾadonay yehvih) is customarily rendered by Jewish tradition as “Lord God.”
you have begun to show me ▼▼tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.
your greatness and strength. ▼▼tn Heb “your strong hand” (so NIV), a symbol of God’s activity.
(What god in heaven or earth can rival your works and mighty deeds?) 25Let me please cross over to see the good land on the other side of the Jordan River—this good hill country and the Lebanon!” ▼▼tn The article is retained in the translation (“the Lebanon,” cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying “mountains” after “Lebanon” (TEV, CEV, NLT).
26But the Lord was angry at me because of you and would not listen to me. Instead, he ▼▼tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.
said to me, “Enough of that! ▼▼tn Heb “much to you” (an idiom).
Do not speak to me anymore about this matter. 27Go up to the top of Pisgah and take a good look to the west, north, south, and east, ▼▼tn Heb “lift your eyes to the west, north, south, and east and see with your eyes.” The translation omits the repetition of “your eyes” for stylistic reasons.
for you will not be allowed to cross the Jordan. 28Commission ▼▼tn Heb “command”; KJV, NASB, NRSV “charge Joshua.”
Joshua, and encourage and strengthen him, because he will lead these people over and will enable them to inherit the land you will see.” 29So we settled down in the valley opposite Beth Peor. ▼▼sn Beth Peor. This is probably the spot near Pisgah where Balaam attempted to curse the nation Israel (Num 23:28). The Moabites also worshiped Baal there by the name “Baal [of] Peor” (Num 25:1-5).
Deuteronomy 4:1-43
The Privileges of the Covenant
1 Now, Israel, pay attention to the statutes and ordinances ▼▼tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.
I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ▼ is giving you. 2Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ▼▼tn Heb “commanding.”
you. 3You have witnessed what the Lord did at Baal Peor, ▼ how he ▼▼tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
eradicated from your midst everyone who followed Baal Peor. ▼▼tn Or “followed the Baal of Peor” (so NAB, NIV, NRSV), referring to the pagan god Baal.
4But you who remained faithful to the Lord your God are still alive to this very day, every one of you. 5Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in ▼▼tn Heb “in the midst of” (so ASV).
the land you are about to enter and possess. 6So be sure to do them, because this will testify of your wise understanding ▼▼tn Heb “it is wisdom and understanding.”
to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ▼▼tn Heb “wise and understanding.”
people.” 7In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him? 8And what other great nation has statutes and ordinances as just ▼▼tn Or “pure”; or “fair”; Heb “righteous.”
as this whole law ▼▼tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzot), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.
that I am about to share with ▼▼tn Heb “place before.”
you today? Reminder of the Horeb Covenant
9 Again, however, pay very careful attention, ▼▼tn Heb “watch yourself and watch your soul carefully.”
lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren. 10You ▼ stood before the Lord your God at Horeb and he ▼ said to me, “Assemble the people before me so that I can tell them my commands. ▼ Then they will learn to revere me all the days they live in the land, and they will instruct their children.” 11You approached and stood at the foot of the mountain, a mountain ablaze to the sky above it ▼▼tn Heb “a mountain burning with fire as far as the heart of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
and yet dark with a thick cloud. ▼▼tn Heb “darkness, cloud, and heavy cloud.”
12Then the Lord spoke to you from the middle of the fire; you heard speech but you could not see anything—only a voice was heard. ▼▼tn The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.
13And he revealed to you the covenant ▼▼sn This is the first occurrence of the word בְּרִית (berit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.
he has commanded you to keep, the Ten Commandments, ▼▼tn Heb “the ten words.”
writing them on two stone tablets. 14Moreover, at that same time the Lord commanded me to teach you statutes and ordinances for you to keep in the land that you are about to enter and possess. ▼▼tn Heb “to which you are crossing over to possess it.”
The Nature of Israel’s God
15 Be very careful, ▼▼tn Heb “give great care to your souls.”
then, because you saw no form at the time the Lord spoke to you at Horeb from the middle of the fire. 16I say this ▼ so you will not corrupt yourselves by making an image in the form of any kind of figure. This includes the likeness of a human male or female, 17any kind of land animal, any bird that flies in the sky, 18anything that crawls ▼▼tn Heb “creeping thing.”
on the ground, or any fish in the deep waters under the earth. ▼▼tn Heb “under the earth.”
19When you look up ▼ to the sky ▼▼tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
and see the sun, moon, and stars—the whole heavenly creation ▼▼tn Heb “all the host of heaven.”
—you must not be seduced to worship and serve them, ▼▼tn In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168.h.
for the Lord your God has assigned ▼▼tn Or “allotted.”
them to all the people ▼▼tn Or “nations.”
of the world. ▼▼tn Heb “under all the heaven.”
▼▼sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9.
20You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, ▼▼tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.
to be his special people ▼▼tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.
as you are today. 21But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he ▼ is about to give you. ▼▼tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”
22So I must die here in this land; I will not cross the Jordan. But you are going over and will possess that ▼▼tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”
good land. 23Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he ▼ has forbidden ▼▼tn Heb “commanded.”
you. 24For the Lord your God is a consuming fire; he is a jealous God. ▼▼tn The juxtaposition of the Hebrew terms אֵשׁ (ʾesh, “fire”) and קַנָּא (qannaʾ, “jealous”) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be “jealous” means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, NIDOTTE 3:937-40).
Threat and Blessing following Covenant Disobedience
25 After you have produced children and grandchildren and have been in the land a long time, ▼▼tn Heb “have grown old in the land,” i.e., been there for a long time.
if you become corrupt and make an image of any kind ▼▼tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”
and do other evil things before the Lord your God that enrage him, ▼▼tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.
26I invoke heaven and earth as witnesses against you ▼▼sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.
today that you will surely and swiftly be removed ▼▼tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”
from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be ▼▼tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.
annihilated. 27Then the Lord will scatter you among the peoples and there will be very few of you ▼▼tn Heb “you will be left men (i.e., few) of number.”
among the nations where the Lord will drive you. 28There you will worship gods made by human hands—wood and stone that can neither see, hear, eat, nor smell. 29But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ▼ 30In your distress when all these things happen to you in future days, if you return to the Lord your God and obey him ▼ 31(for he ▼ is a merciful God), he will not let you down ▼▼tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).
or destroy you, for he cannot ▼▼tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.
forget the covenant with your ancestors that he confirmed by oath to them. The Uniqueness of Israel’s God
32 Indeed, ask about the distant past, starting from the day God created humankind ▼▼tn The Hebrew term אָדָם (ʾadam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.
on the earth, and ask ▼▼tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.
from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it. 33Have a people ever heard the voice of God speaking from the middle of fire, as you yourselves have, and lived to tell about it? 34Or has God ▼▼tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).
ever before tried to deliver ▼▼tn Heb “tried to go to take for himself.”
a nation from the middle of another nation, accompanied by judgments, ▼ signs, wonders, war, strength, power, ▼▼tn Heb “by strong hand and by outstretched arm.”
and other very terrifying things like the Lord your God did for you in Egypt before your very eyes? 35You have been taught that the Lord alone is God—there is no other besides him. 36From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ▼▼tn Heb “and his words you heard from the midst of the fire.”
37Moreover, because he loved ▼▼tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.
your ancestors, he chose their ▼▼tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s third person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.
descendants who followed them and personally brought you out of Egypt with his great power 38to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property. ▼▼tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.
39Today realize and carefully consider that the Lord is God in heaven above and on earth below—there is no other! 40Keep his statutes and commandments that I am setting forth ▼▼tn Heb “commanding” (so NRSV).
today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession. The Narrative Concerning Cities of Refuge
41 Then Moses selected three cities in the Transjordan, toward the east. 42Anyone who accidentally killed someone ▼▼tn Heb “the slayer who slew his neighbor without knowledge.”
without hating him at the time of the accident ▼▼tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.
could flee to one of those cities and be safe. 43These cities are Bezer, in the wilderness plateau, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassehites.
Copyright information for
NET2full