Teks -- Deuteronomy 3:1-29 (NET)

Defeat of King Og of Bashan

3:1 Next we set out on the route to Bashan, but King Og of Bashan and his whole army came out to meet us in battle at Edrei. 3:2 The Lord, however, said to me, “Don’t be afraid of him because I have already given him, his whole army, and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.” 3:3 So 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. 3:4 We 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, the dominion of Og in Bashan. 3:5 All of these cities were fortified by high walls, gates, and locking bars; in addition there were a great many open villages. 3:6 We put all of these under divine judgment just as we had done to King Sihon of Heshbon– every occupied city, including women and children. 3:7 But all the livestock and plunder from the cities we kept for ourselves. 3:8 So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon 3:9 (the Sidonians call Hermon Sirion and the Amorites call it Senir), 3:10 all the cities of the plateau, all of Gilead and Bashan as far as Salecah and Edrei, cities of the kingdom of Og in Bashan. 3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy that his sarcophagus was made of iron. Does it not, indeed, still remain in Rabbath of the Ammonites? It is thirteen and a half feet long and six feet wide according to standard measure.)

Distribution of the Transjordanian Allotments

3:12 This is the land we brought under our control at that time: The territory extending from Aroer by the Wadi Arnon and half the Gilead hill country with its cities I gave to the Reubenites and Gadites. 3:13 The rest of Gilead and all of Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. (All the region of Argob, that is, all Bashan, is called the land of Rephaim. 3:14 Jair, son of Manasseh, took all the Argob region as far as the border with the Geshurites and Maacathites (namely Bashan) and called it by his name, Havvoth-Jair, which it retains to this very day.) 3:15 I gave Gilead to Machir. 3:16 To 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. 3:17 The Arabah and the Jordan River were also a border, from the sea of Chinnereth to the sea of the Arabah (that is, the Salt Sea), beneath the watershed of Pisgah to the east.

Instructions to the Transjordanian Tribes

3:18 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 before your fellow Israelites equipped for battle. 3:19 But your wives, children, and livestock (of which I know you have many) may remain in the cities I have given you. 3:20 You must fight until the Lord gives your countrymen victory 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.” 3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he will do the same to all the kingdoms where you are going. 3:22 Do not be afraid of them, for the Lord your God will personally fight for you.”

Denial to Moses of the Promised Land

3:23 Moreover, at that time I pleaded with the Lord, 3:24 “O, Lord God, you have begun to show me your greatness and strength. (What god in heaven or earth can rival your works and mighty deeds?) 3:25 Let me please cross over to see the good land on the other side of the Jordan River– this good hill country and the Lebanon!” 3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he said to me, “Enough of that! Do not speak to me anymore about this matter. 3:27 Go up to the top of Pisgah and take a good look to the west, north, south, and east, for you will not be allowed to cross the Jordan. 3:28 Commission Joshua, and encourage and strengthen him, because he will lead these people over and will enable them to inherit the land you will see.” 3:29 So we settled down in the valley opposite Beth Peor.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Deu 3:8 - On this side Jordan

So it was when Moses wrote this book; but afterward when Israel passed over Jordan it was called the land beyond Jordan.

Wesley: Deu 3:9 - Sirion

Elsewhere called Mount Gilead, and Lebanon, and here Shenir, and Sirion, which several names are given to this one mountain partly by several people, and partly in regard of several tops and parts of it.

Wesley: Deu 3:10 - All Gilead

Gilead is sometimes taken for all the Israelites possessions beyond Jordan, and so it comprehends Bashan; but here for that part of it which lies in and near mount Gilead, and so it is distinguished from Bashan and Argob.

Wesley: Deu 3:11 - In Rabbath

Where it might now be, either because the Ammonites in some former battle with Og, had taken it as a spoil: or because after Og's death, the Ammonites desired to have this monument of his greatness, and the Israelites permitted them to carry it away to their chief city.

Wesley: Deu 3:11 - Nine cubits

So his bed was four yards and an half long, and two yards broad.

Wesley: Deu 3:14 - Unto this day

This must be put among those passages which were not written by Moses, but added by those holy men, who digested the books of Moses into this order, and inserted some few passages to accommodate things to their own time and people.

Wesley: Deu 3:15 - Gilead

That is, the half part of Gilead.

Wesley: Deu 3:15 - To Machir

That is, unto the children of Machir, son of Manasseh, for Machir was now dead.

Wesley: Deu 3:16 - Half the valley

Or rather to the middle of the river: for the word rendered half signifies commonly middle, and the same Hebrew word means both a valley and a brook or river. And this sense is agreeable to the truth, that their land extended from Gilead unto Arnon, and, to speak exactly, to the middle of that river; for as that river was the border between them and others, so one half of it belonged to them, as the other half did to others, Jos 12:2. The same thing is expressed in the same words in the Hebrew which are here, though our translators render the self - same words there, from the middle of the river, which here they render, half of the valley. There the bounds of Sihon's kingdom, which was the same portion here mentioned as given to Reuben and Gad, are thus described, from Aroer, which is upon the bank of the river of Arnon, and from the middle of the river, and from half Gilead, even unto the river Jabbok, which is the border of the children of Ammon.

Wesley: Deu 3:17 - The plain

The low country towards Jordan.

Wesley: Deu 3:17 - The sea of the plain

That is, that salt sea, which before that dreadful conflagration was a goodly plain.

Wesley: Deu 3:18 - You

Namely, the Reubenites and Gadites.

Wesley: Deu 3:18 - All that are meet

In such number as your our brethren shall judge necessary. They were in all above an hundred thousand. Forty thousand of them went over Jordan before their brethren.

Wesley: Deu 3:23 - I besought the Lord

We should allow no desire in our hearts, which we cannot in faith offer unto God by prayer.

Wesley: Deu 3:24 - Thou hast begun to shew thy servant thy greatness

Lord, perfect what thou hast begun. The more we see of God's glory in his works, the more we desire to see. And the more we are affected with what we have seen of God, the better we are prepared for farther discoveries.

Wesley: Deu 3:25 - Let me go over

For he supposed God's threatening might be conditional and reversible, as many others were.

Wesley: Deu 3:25 - That goodly mountain

Which the Jews not improbably understood of that mountain on which the temple was to be built. This he seems to call that mountain, emphatically and eminently, that which was much in Moses's thoughts, though not in his eye.

Wesley: Deu 3:28 - He shall go over

It was not Moses, but Joshua or Jesus that was to give the people rest, Heb 4:8. 'Tis a comfort to those who love mankind, when they are dying and going off, to see God's work likely to be carried on by other hands, when they are silent in the dust.

JFB: Deu 3:1 - we turned, and went up the way to Bashan

Bashan ("fruitful" or "flat"), now El-Bottein, lay situated to the north of Gilead and extended as far as Hermon. It was a rugged mountainous country, valuable however for its rich and luxuriant pastures.

JFB: Deu 3:1 - Og the king of Bashan came out against us

Without provocation, he rushed to attack the Israelites, either disliking the presence of such dangerous neighbors, or burning to avenge the overthrow of his friends and allies.

JFB: Deu 3:2 - The Lord said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand

Og's gigantic appearance and the formidable array of forces he will bring to the field, need not discourage you; for, belonging to a doomed race, he is destined to share the fate of Sihon [Num 21:25].

JFB: Deu 3:3-8 - Argob was the capital of a district in Bashan of the same name, which, together with other fifty-nine cities in the same province, were conspicuous for their lofty and fortified walls. It was a war of extermination. Houses and cities were razed to the ground; all classes of people were put to the sword; and nothing was saved but the cattle, of which an immense amount fell as spoil into the hands of the conquerors. Thus, the two Amorite kings and the entire population of their dominions were extirpated. The whole country east of the Jordan

First upland downs from the torrent of the Arnon on the south to that of the Jabbok on the north; next the high mountain tract of Gilead and Bashan from the deep ravine of Jabbok--became the possession of the Israelites.

JFB: Deu 3:9 - Hermon

Now Jebel-Es-Sheick--the majestic hill on which the long and elevated range of Anti-Lebanon terminates. Its summit and the ridges on its sides are almost constantly covered with snow. It is not so much one high mountain as a whole cluster of mountain peaks, the highest in Palestine. According to the survey taken by the English Government Engineers in 1840, they were about 9376 feet above the sea. Being a mountain chain, it is no wonder that it should have received different names at different points from the different tribes which lay along the base--all of them designating extraordinary height: Hermon, the lofty peak; "Sirion," or in an abbreviated form "Sion" (Deu 4:48), the upraised, glittering; "Shenir," the glittering breastplate of ice.

JFB: Deu 3:11 - only Og king of Bashan remained of the remnant of giants

Literally, "of Rephaim." He was not the last giant, but the only living remnant in the trans-jordanic country (Jos 15:14), of a certain gigantic race, supposed to be the most ancient inhabitants of Palestine.

JFB: Deu 3:11 - behold, his bedstead was a bedstead of iron

Although beds in the East are with the common people nothing more than a simple mattress, bedsteads are not unknown. They are in use among the great, who prefer them of iron or other metals, not only for strength and durability, but for the prevention of the troublesome insects which in warm climates commonly infest wood. Taking the cubit at half a yard, the bedstead of Og would measure thirteen and a half feet, so that as beds are usually a little larger than the persons who occupy them, the stature of the Amorite king may be estimated at about eleven or twelve feet; or he might have caused his bed to be made much larger than was necessary, as Alexander the Great did for each of his foot soldiers, to impress the Indians with an idea of the extraordinary strength and stature of his men [LE CLERC]. But how did Og's bedstead come to be in Rabbath, of the children of Ammon? In answer to this question, it has been said, that Og had, on the eve of engagement, conveyed it to Rabbath for safety. Or it may be that Moses, after capturing it, may have sold it to the Ammonites, who had kept it as an antiquarian curiosity till their capital was sacked in the time of David. This is a most unlikely supposition, and besides renders it necessary to consider the latter clause of this verse as an interpolation inserted long after the time of Moses. To avoid this, some eminent critics take the Hebrew word rendered "bedstead" to mean "coffin." They think that the king of Bashan having been wounded in battle, fled to Rabbath, where he died and was buried; hence the dimensions of his "coffin" are given [DATHE, ROOS].

JFB: Deu 3:12-13 - this land, which we possessed at that time, from Aroer . . . gave I unto the Reubenites and to the Gadites

The whole territory occupied by Sihon was parcelled out among the pastoral tribes of Reuben and Gad. It extended from the north bank of the Arnon to the south half of mount Gilead--a small mountain ridge, now called Djelaad, about six or seven miles south of the Jabbok, and eight miles in length. The northern portion of Gilead and the rich pasture lands of Bashan--a large province, consisting, with the exception of a few bleak and rocky spots, of strong and fertile soil--was assigned to the half-tribe of Manasseh.

JFB: Deu 3:14 - Jair the son of Manasseh took all the country of Argob

The original inhabitants of the province north of Bashan, comprising sixty cities (Deu 3:4), not having been extirpated along with Og, this people were afterwards brought into subjection by the energy of Jair. This chief, of the tribe of Manasseh, in accordance with the pastoral habits of his people, called these newly acquired towns by a name which signifies "Jair's Bedouin Villages of Tents."

JFB: Deu 3:14 - unto this day

This remark must evidently have been introduced by Ezra, or some of the pious men who arranged and collected the books of Moses.

JFB: Deu 3:15 - I gave Gilead unto Machir

It was only the half of Gilead (Deu 3:12-13) which was given to the descendants of Machir, who was now dead.

JFB: Deu 3:16 - from Gilead

That is, not the mountainous region, but the town Ramoth-gilead,

JFB: Deu 3:16 - even unto the river Arnon half the valley

The word "valley" signifies a wady, either filled with water or dry, as the Arnon is in summer, and thus the proper rendering of the passage will be--"even to the half or middle of the river Arnon" (compare Jos 12:2). This prudent arrangement of the boundaries was evidently made to prevent all disputes between the adjacent tribes about the exclusive right to the water.

JFB: Deu 3:25 - I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon

The natural and very earnest wish of Moses to be allowed to cross the Jordan was founded on the idea that the divine threatening might be conditional and revertible. "That goodly mountain" is supposed by Jewish writers to have pointed to the hill on which the temple was to be built (Deu 12:5; Exo 15:2). But biblical scholars now, generally, render the words--"that goodly mountain, even Lebanon," and consider it to be mentioned as typifying the beauty of Palestine, of which hills and mountains were so prominent a feature.

JFB: Deu 3:26 - speak no more unto me of this matter

That is, My decree is unalterable.

Clarke: Deu 3:4 - All the region of Argob

All the region of Argob - כל חבל ארגב col chebel Argob , all the cable or cord of Argob; this expression, which is used in various other parts of Scripture, (see, in the original, Amo 7:17; Mic 2:5; Deu 32:9; Psa 16:6), shows that anciently land was measured by lines or cords of a certain length, in a similar way to that by the chain among us, and the schoenus or cord among the Egyptians. Some think that it was the region of Argob that was afterwards called the region of Trachonites.

Clarke: Deu 3:9 - Hermon the Sidonians call - Shenir

Hermon the Sidonians call - Shenir - I suppose this verse to have been a marginal remark, which afterwards got incorporated with the text, or an addition by Joshua or Ezra.

Clarke: Deu 3:11 - Og king of Bashan remained

Og king of Bashan remained - Og was the last king of the Amorites; his kingdom appears to have taken its name from the hill of Bashan; the country has been since called Batanaea

Clarke: Deu 3:11 - Remnant of giants

Remnant of giants - Of the Rephaim. See on Deu 2:10 (note), Deu 2:11 (note)

Clarke: Deu 3:11 - His bedstead was - of iron

His bedstead was - of iron - Iron was probably used partly for its strength and durability, and partly to prevent noxious vermin from harbouring in it

Clarke: Deu 3:11 - Is it not in Rabbath, of the children of Ammon?

Is it not in Rabbath, of the children of Ammon? - The bedstead was probably taken in some battle between the Ammonites and Amorites, in which the former had gained the victory. The bedstead was carried a trophy and placed in Rabbath, which appears, from 2Sa 12:26, to have been the royal city of the children of Ammon

Clarke: Deu 3:11 - Nine cubits was the length - four cubits the breadth

Nine cubits was the length - four cubits the breadth - Allowing the bedstead to have been one cubit longer than Og, which is certainly sufficient, and allowing the cubit to be about eighteen inches long, for this is perhaps the average of the cubit of a man, then Og was twelve feet high. This may be deemed extraordinary, and perhaps almost incredible, and therefore many commentators have, according to their fancy, lengthened the bedstead and shortened the man, making the former one-third longer than the person who lay on it, that they might reduce Og to six cubits; but even in this way they make him at least nine feet high

On this subject the rabbins have trifled most sinfully. I shall give one specimen. In the Targum of Jonathan ben Uzziel on Num 21:33-35, it is said that "Og having observed that the camp of the Israelites extended six miles, he went and tore up a mountain six miles in its base, and put it on his head, and carried it towards the camp, that he might throw it on the Israelites and destroy them; but the word of the Lord prepared a worm, which bored a hole in the mountain over his head, so that it fell down upon his shoulders: at the same time his teeth growing out in all directions, stuck into the mountain, so that he could not cast it off his head. Moses, (who was himself ten cubits high), seeing Og thus entangled, took an axe ten cubits long, and having leaped ten cubits in height, struck Og on the ankle bone, so that he fell and was slain.

From this account the distance from the sole of Og’ s foot to his ankle was thirty cubits in length! I give this as a very slight specimen of rabbinical comment. I could quote places in the Talmud in which Og is stated to be several miles high! This relation about Og I suppose to be also an historical note added by a subsequent hand.

Clarke: Deu 3:14 - Bashan-havoth-jair

Bashan-havoth-jair - Bashan of the cities of Jair; see Num 32:41.

Clarke: Deu 3:17 - From Chinnereth

From Chinnereth - See on Num 34:11 (note).

Clarke: Deu 3:24-25

The prayer of Moses recorded in these two verses, and his own reflections on it, Deu 3:26, are very affecting. He had suffered much both in body and mind in bringing the people to the borders of the promised land; and it was natural enough for him to wish to see them established in it, and to enjoy a portion of that inheritance himself, which he knew was a type of the heavenly country. But notwithstanding his very earnest prayer, and God’ s especial favor towards him, he was not permitted to go over Jordan! He had grieved the Spirit of God, and he passed a sentence against him of exclusion from the promised land. Yet he permitted him to see it, and gave him the fullest assurances that the people whom he had brought out of Egypt should possess it. Thus God may choose to deprive those of earthly possessions to whom he is nevertheless determined to give a heavenly inheritance.

Clarke: Deu 3:26 - Let it suffice thee

Let it suffice thee - רב לך rab lach , there is an abundance to thee - thou hast had honor enough already, and may well dispense with going over Jordan. He surely has no reason to complain who is taken from earthly felicity to heavenly glory. In this act God showed to Moses both his goodness and severity.

Clarke: Deu 3:28 - But charge Joshua, etc.

But charge Joshua, etc. - Give him authority in the sight of the people, let them see that he has the same commission which I gave to thee. Encourage him; for he will meet with many difficulties in the work to which he is called. And strengthen him - show him my unfailing promises, and exhort him to put his trust in me alone; for he shall go over before this people, and shall cause them to inherit the land; of this let him rest perfectly assured.

Clarke: Deu 3:29 - Beth-peor

Beth-peor - This was a city in the kingdom of Sihon king of the Amorites; and as בית beth signifies a house, the place probably had its name from a temple of the god Peor, who was worshipped there. Peor was nearly the same among the Moabites that Priapus was among the Romans - the obscene god of an obscene people. This we have already seen

It is very likely that what God speaks here, both concerning Moses and Joshua, was designed to be typical of the procedure of his justice and grace in the salvation of man

1.    The land of Canaan was a type of the kingdom of heaven

2.    The law, which shows the holiness of God and the exceeding sinfulness of sin, could not bring the people to the possession of that kingdom

3.    Moses may probably be considered here as the emblem of that law by which is the knowledge of sin, but not redemption from i

4.    Joshua, the same as Jesus, the name signifying a Savior, is appointed to bring the people into the rest which God had provided for them; thus it is by Jesus Christ alone that the soul is saved - fitted for and brought into the possession of the heavenly inheritance, (see Joh 1:17; Gal 2:16; Gal 3:12, Gal 3:13, Gal 3:24); for he is the end of the law - the great scope and design of the law, for righteousness - for justification, to them that believe; Rom 10:4. Such a use as this every pious reader may make of the circumstances recorded here, without the danger of pushing analogy or metaphor beyond their reasonable limits.

Calvin: Deu 3:4 - And we took all the cities

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, ¹³⁶ that the body of Orestes, disinterred by command of the oracle, was seven cubits in length. Pliny, ¹³⁷ although he does not cite his authority, subscribes to this testimony. Gellius ¹³⁸ thinks that this was fabulous, as also what Homer ¹³⁹ 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 ¹⁴⁰ 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, ¹⁴¹ 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.

Calvin: Deu 3:12 - And this land, which we possessed at that time

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. ²²⁰ 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.

Calvin: Deu 3:18 - And I commanded you at that time

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.

Calvin: Deu 3:21 - And I commanded Joshua at that time

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.

Calvin: Deu 3:23 - And I besought the Lord

23.And I besought the Lord ²³⁹ 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.

Calvin: Deu 3:26 - But the Lord was wroth with me

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 ²⁴⁰ 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.

TSK: Deu 3:1 - Bashan // Og // Edrei

Bashan : Bashan, one of the most fertile districts of the Holy Land, was bounded on the west by the Jordan and lake of Gennesareth, on the east by Trachonitis, on the south by the brook Jabbok, and on the north by mount Hermon; and seems to have been composed of two or three districts, on the south the land of Gilead, on the north the region of Argob, and east of both, the plain of Hauran. (See note on Deu 3:13, see note on Deu 3:14, and see note on Deu 3:15.) The scenery of this elevated tract is described by Mr. Buckingham as extremely beautifulcaps1 . icaps0 ts plains covered with a fertile soil; its hills covered with forests, and at every new turn presenting the most beautiful landscapes that can be imagined.

Og : Deu 1:4, Deu 4:47, Deu 29:7, Deu 31:4; Num 21:33-35; Jos 9:10, Jos 12:4, Jos 13:30; 1Ki 4:19; Neh 9:22; Psa 135:10, Psa 135:11, Psa 136:20

Edrei : This town is placed by Eusebius about 25 miles northward from Bostri; and mentioned by Burckhardt under the name of Draa.

TSK: Deu 3:2 - Fear // as thou didst

Fear : Deu 3:11, Deu 20:3; Num 14:9; 2Ch 20:17; Isa 41:10, Isa 43:5; Act 18:9, Act 27:24; Rev 2:10

as thou didst : Deu 2:24-37; Num 21:23-25

TSK: Deu 3:3

Deu 2:33, Deu 2:34; Num 21:35; Jos 13:12, Jos 13:30

TSK: Deu 3:4 - all his cities // all the region

all his cities : Num 32:33-42; Jos 12:4, Jos 13:30, Jos 13:31

all the region : 1Ki 4:13

TSK: Deu 3:5

Deu 1:28; Num 13:28; Heb 11:30

TSK: Deu 3:6 - we utterly // as we did

we utterly : Deu 2:34, Deu 20:16-18; Lev 27:28, Lev 27:29; Num 21:2; Jos 11:14

as we did : Deu 3:2, Deu 2:24, Deu 2:34; Psa 135:10-12, Psa 136:19-21

TSK: Deu 3:7

Deu 2:35; Jos 8:27, Jos 11:11-14

TSK: Deu 3:8 - the land

the land : Num 32:33-42; Jos 12:2-6, Jos 13:9-12

TSK: Deu 3:9 - Hermon // Shenir

Hermon : Mount Hermon is the south-eastern branch of Lebanon, beyond Jordan. The Chaldee Targumist, who places it at Cesarea and Samaritan interpreter call it toor talga , ""the mountain of snow,""because of its being always covered with snow; and Jerome informs us, that it lies higher than Paneas or Cæsarea Philippi, and that in the summer time snow used to be carried from thence to Tyre. It is now call El Heish , and is comprised in the district of Kanneytra. Deu 4:48, Deu 4:49; Psa 29:6, Psa 89:12, Psa 133:3; Son 4:8

Shenir : 1Ch 5:23; Eze 27:5, Senir

TSK: Deu 3:10 - the cities // Edrei

the cities : Deu 4:49

Edrei : Num 21:33; Jos 12:4, Jos 12:5, Jos 13:11, Jos 13:12, Jos 13:31

TSK: Deu 3:11 - giants // Rabbath // nine cubits

giants : Gen 14:5

Rabbath : 2Sa 12:26; Jer 49:2; Eze 21:20; Amo 1:14, Rabbah

nine cubits : 1Sa 17:4; Amo 2:9

TSK: Deu 3:12 - from Aroer

from Aroer : Deu 2:36, Deu 4:48; Num 32:33-38; Jos 12:2-6, Jos 13:8-12, Jos 13:14-28; 2Ki 10:33

TSK: Deu 3:13 - the rest // which was called

the rest : Num 32:39-42; Jos 13:29-32; 1Ch 5:23-26

which was called : Michaelis says, ""The tradition that giants formerly dwelt in this part, still remains in Arabia, only that it makes them rather taller than Moses does Og, and calls the land in which they lived, not Bashan, but Hadrach, which name occurs in Zec 9:1. I received this information from the verbal communication of a credible Arab, who was born on the other side of Jordan, about three-days journey from Damascus.""

TSK: Deu 3:14 - Jair // Argob // Geshuri

Jair : 1Ch 2:21-23

Argob : Deu 3:4

Geshuri : Jos 13:13; 2Sa 3:3, 2Sa 10:6, 2Sa 13:37, Bashan-havoth-jair, Num 32:41

TSK: Deu 3:15 - Machir

Machir : Gen 50:23; Num 26:29, Num 32:39, Num 32:40; Jos 17:1-3, Jos 22:7

TSK: Deu 3:16 - Reubenites // river Jabbok

Reubenites : Num 32:33-38; 2Sa 24:5

river Jabbok : Deu 2:37; Gen 32:22; Num 21:24; Jos 12:2, Jos 12:3

TSK: Deu 3:17 - Chinnereth // the sea // Ashdothpisgah

Chinnereth : Num 34:11; Jos 12:3

the sea : Deu 4:49; Gen 13:10, Gen 14:3, Gen 19:28, Gen 19:29; Num 34:11, Num 34:12; Jos 3:16, Jos 12:3, Jos 15:2, Jos 15:5; Jos 18:19

Ashdothpisgah : or, the springs of Pisgah, or, the hill, Num 23:14

TSK: Deu 3:18 - I commanded // meet for the war

I commanded : Num 32:20-24; Jos 1:12-15, Jos 4:12, Jos 4:13, Jos 22:1-9

meet for the war : Heb. sons of power

TSK: Deu 3:20 - return

return : Jos 22:4, Jos 22:8

TSK: Deu 3:21 - I commanded // so shall

I commanded : Num 27:18-23

so shall : Jos 10:25; 1Sa 17:36, 1Sa 17:37; Psa 9:10; 2Co 1:10, 2Co 12:10; Eph 3:20; 2Ti 4:17, 2Ti 4:18

TSK: Deu 3:22 - shall not // for the Lord

shall not : Isa 43:1, Isa 43:2

for the Lord : Deu 1:30, Deu 20:4; Exo 14:14; Num 21:34; Jos 10:42; 2Ch 13:12, 2Ch 20:17, 2Ch 20:29; Psa 44:3

TSK: Deu 3:23

2Co 12:8, 2Co 12:9

TSK: Deu 3:24 - thy greatness // what God

thy greatness : Deu 11:2; Neh 9:32; Psa 106:2, Psa 145:3, Psa 145:6; Jer 32:18-21

what God : Exo 15:11; 2Sa 7:22; Psa 35:10, Psa 71:19, Psa 86:8, Psa 89:6, Psa 89:8; Isa 40:18, Isa 40:25; Jer 10:6; Dan 3:29

TSK: Deu 3:25 - the good land // Lebanon

the good land : Deu 4:21, Deu 4:22, Deu 11:11, Deu 11:12; Exo 3:8; Num 32:5; Eze 20:6

Lebanon : Lebanon is a long chain of limestone mountains, extending from near the coast of the Mediterranean on the west to the plains of Damascus on the east, and forming the extreme northern boundary of the Holy Land. It is divided into two principal ridges, running parallel to each other in a north-north-east direction; the most westerly of which was properly called Libanus, and the easterly Anti-Libanuscaps1 . tcaps0 he Hebrews did not make this distinction. It is computed to be fifteen or sixteen hundred fathoms in height. They are by no means barren, but are almost all well cultivated and well peopled; their summits being in many parts level, and forming extensive plains, in which are sown corn and all kinds of pulse. Vineyards, and plantations of olive, mulberry, and fig trees, are also cultivated in terraces formed by walls; and the soil of the declivities and hollows is most excellent, and produces abundance of corn, oil, and wine.

TSK: Deu 3:26 - the Lord // Let it

the Lord : Deu 1:37, Deu 31:2, Deu 32:51, Deu 32:52, Deu 34:4; Num 20:7-12, Num 27:12-14; Psa 106:32, Psa 106:33; Isa 53:5, Isa 53:6; Mat 26:39

Let it : 1Ch 17:4, 1Ch 17:12, 1Ch 17:13, 1Ch 22:7-9, 1Ch 28:2-4; Mat 20:22; 2Co 12:8

TSK: Deu 3:27 - thee up // Pisgah // lift up

thee up : Deu 34:1-4; Num 27:12

Pisgah : or, the hill, Deu 3:17

lift up : Gen 13:14, Gen 13:15

TSK: Deu 3:28 - charge Joshua // for he shall

charge Joshua : Deu 1:38, Deu 31:3, Deu 31:7, Deu 31:23; Num 27:18-23; 1Ch 22:6, 1Ch 22:11-16, 1Ch 28:9, 1Ch 28:10, 1Ch 28:20; 1Ti 6:13; 1Ti 6:14; 2Ti 2:1-3, 2Ti 4:1-6

for he shall : Jos 1:2, Jos 3:7-17; Joh 1:17; Act 7:45; Heb 4:8, Jesus

TSK: Deu 3:29

Deu 4:3, Deu 4:46, Deu 34:6; Num 25:3, Num 33:48, Num 33:49

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Deu 3:2 - Fear him not

Fear him not though he be of so frightful a look and stature, Deu 3:11 .

Poole: Deu 3:4 - Argob

Argob a province within Bashan, or at least subject and belonging to Bashan, as appears from Deu 3:13 1Ki 4:13 ; called Argob possibly from the name of a man, its former lord and owner.

Poole: Deu 3:5 - High walls, gates, and bars

High walls, gates, and bars which may encourage you in your attempt upon Canaan, notwithstanding the fenced cities which the spies told you of, and you must expect to find.

Poole: Deu 3:8 - On this side Jordan

On this side Jordan so it was when Moses wrote this book, but afterward, when Israel passed over Jordan, it was called the land beyond Jordan.

Poole: Deu 3:9 - Shenir

Elsewhere called Mount Gilead , and Libanus or Lebanon , and here

Shenir and Sirion , and, by abbreviation, Sion , Deu 4:48 ; which several names are given to this one mountain, partly by several people, and partly in regard of several tops and parts of it, whence

Shenir and Hermon are mentioned as distinct places, Son 4:8 .

Poole: Deu 3:10 - Gilead

Gilead is sometimes taken largely for all the Israelites’ possessions beyond Jordan, and so it comprehends Bashan, but here more strictly for that part of it which lies in and near Mount Gilead, and so it is distinguished from Bashan and Argob.

Poole: Deu 3:11 - In Rabbath of the children of Ammon // After the cubit of a man

The other giants of Bashan were destroyed before; and therefore when Og was killed, the Israelites’ work was done.

In Rabbath of the children of Ammon where it might now be, either because the Ammonites in some former-battle with Og had taken it as a spoil; or because after Og’ s death the Ammonites desired to have this monument of his greatness, and the Israelites permitted them to carry it away to their chief city.

After the cubit of a man to wit, of ordinary stature. So his bed was four yards and a half long, and two yards broad.

Poole: Deu 3:14

Geshuri, or Geshurites, a people towards the north of Canaan, 2Sa 3:3 15:8 . See also Jos 13:13 . Maachathi; of whom see 2Sa 3:3 10:6 . Unto this day: this must be put among those other passages which were not written by Moses, but added by those holy men who digested the books of Moses into this order, and inserted some very few passages to accommodate things to their own time and people.

Poole: Deu 3:15

i.e. The half part of Gilead, as appears from Deu 3:12,13 . See Poole "Num 32:40" . Unto Machir, i.e. unto the children of Machir son of Manasseh, for Machir was now dead.

Poole: Deu 3:16 - Answ

Half the valley, or rather to the middle of the river; for the word rendered half signifies commonly middle; and the same Hebrew word signifying both a valley and a brook or river, it seems more reasonable to understand it of a river, as the same word is here rendered in the next foregoing clause of this verse, than of a valley, which was not mentioned before, especially seeing there is here an article added which seems to be emphatical, and to note that river, to wit, now mentioned. Add to this, that there was no such valley, much less any half valley, belonging both unto the Reubenites and Gadites. But according to the other translation the sense is plain and agreeable to the truth, that their land extended from Gilead unto Aroer, and, to speak exactly, to the middle of that river; for as that river was the border between them and others, so one half of it belonged to them, as the other half did to others. And that this is no subtle device, as some may think it, but the truth of the thing, and the real meaning of the place, will appear by comparing this place with two others:

1. With Jos 12:2 , where the same thing is expressed in the same words in the Hebrew which are here, though our translators render the selfsame words there from the middle of the river, which here they render half of the valley; and where the bounds of Sihon’ s kingdom, which was the same portion there mentioned as given to Reuben and Gad, are thus described, from Aroer, which is upon the bank of the river of Arnon, and from the middle of the river, and from half Gilead, even unto the river Jabbok, which is the border of the children of Ammon.

2. With Deu 2:36 , From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, or rather, as the Hebrew hath it, in the river, i.e. from Ar, which was the chief city of the Moabites, and therefore denied to the Israelites, as is here implied, and more fitly expressed, Deu 2:9 , which city was seated in an island in the middle of the river. So that here we have a just and full reason why the border of this land given to Reuben and Gad is so nicely and critically described there, even to the middle of a river, which although in truth and strictness it be the bound of those lands which are divided by a river, yet is not usually expressed in the description of borders, either in Scripture or other authors, because here was an eminent city of the Moabites in the middle of this river, which by this curious and exact description is excepted from their possession, as God would have it to be. And the border even unto the river Jabbok: the meaning seems to be this, and the border, to wit, of their land, was, which verb substantive is commonly understood, or went forth, (as the phrase is, Jos 15:6,7 , &c.,) from thence, to wit, from the river Arnon, even unto the river Jabbok, for so indeed their border did proceed. Which is the border of the children of Ammon. Object. This was the border between them and the Manassites, as is evident, and therefore not the border of the Ammonites.

Answ It bordered upon the Manassites in one part, and upon the Ammonites in another part, to wit, in that part which is remoter from Jordan, and so both are true.

Poole: Deu 3:17 - The plain // Chinnereth // The sea of the plain

The plain the low country towards Jordan.

Chinnereth of which see on Num 34:11 Jos 12:3 .

The sea of the plain i.e. that salt sea, as it here follows, which before that dreadful conflagration was a goodly plain, called the plain of Jordan , Gen 13:10 . Ashdoth-pisgah ; the proper name of a city, of which Jos 13:20 .

Poole: Deu 3:18 - I commanded you // Meet for the war

I commanded you to wit, the Reubenites and Gadites, mentioned Deu 3:16 , to whom he now turns his speech by an apostrophe.

Meet for the war in such number as your brethren shall judge necessary. See Jos 1:14 4:13 .

Poole: Deu 3:20 - Rest

Rest a peaceable and fixed possession.

Poole: Deu 3:25 - That goodly mountain // that goodly mountain

For he supposed God’ s threatening might be conditional and reversible, as many others were.

That goodly mountain or, that blessed mountain , which the Jews not improbably understand of that mountain on which the temple was to be built. For as Moses desired and determined to prepare an habitation for God , Exo 15:2 , and knew very well that God would choose a certain place for his habitation , and to put his name there, Deu 12:5 ; so he also knew that it was the manner both of the true worshippers of God and of idolaters to worship their God in high places, and particularly that Abraham did worship God in the mount of Moriah, Gen 22:2 , and therefore did either reasonably conjecture that God would choose some certain mountain for the place of his habitation, or possibly understood by revelation that in that very mount of Moriah, where Abraham performed that eminent and glorious act of worship, there also the children of Abraham should have their place of constant and settled worship. This he seems to call that mountain , emphatically and eminently, that which was much in Moses’ s thoughts, though not in his eye, and the blessed (as the Hebrew tob oft signifies) or the goodly mountain. Or, the mountain may be here put for the mountainous countries, as that word is oft used, as Gen 36:9 Num 13:29 23:7 Deu 1:7 Jos 10:6 11:16,21 , &c. And it is known that a great part of the glory and beauty and profit of this country lay in its hills or mountains. See Deu 11:11 33:15 . And

that goodly mountain may by an enallage of the number be put for those goodly mountains in Canaan, which were many. Thus also he proceeds gradually in this desire and description, and prays that he may see in general the good land that is beyond Jordan and then particularly the goodly mountains of it , and especially that famous mount of Lebanon, which was so celebrated for its tall and large cedars, and other trees and excellent plants. See Psa 29:5 104:16 Isa 2:13 14:8 .

Poole: Deu 3:26 - For your sakes

For your sakes by occasion of your sins, which provoked me to unadvised words and carriages, Psa 106:32,33 . See Num 20:12 Deu 31:2 34:4 . Let it suffice thee that this is my pleasure and unalterable resolution. Compare 2Co 12:8,9 .

Poole: Deu 3:27 - Pisgah

Pisgah of which see on Num 27:12 . Lift up thine eyes towards the land of Canaan and its several quarters.

Poole: Deu 3:28 - Charge Joshua // Strengthen him // He shall go over

Charge Joshua give him commission and authority, and a command to execute his trust, and conduct the people.

Strengthen him with exhortations and promises, and assurances of my presence and help, and of good success.

He shall go over: it was not Moses, but Joshua or Jesus, that was to give the people rest, Heb 4:8 .

Poole: Deu 3:29

The house or temple of Peor, or of Baal-Peor, of which see Num 25:3 , whence this place or city had its name.

Haydock: Deu 3:1 - Turned

Turned. Instead of going forward across the Jordan, we directed our arms against Basan, in the north. See Numbers xxi. 33.

Haydock: Deu 3:4 - Country // Argob

Country. Hebrew, "the line" with which lands were measured, chap. xxxii. 9. ---

Argob may signify rich and fertile; "all that fertile region, the kingdom of Og." Vatable thinks that Basan, Argob, and Trachonitis, denote the same country. But Cellarius observes, that the last mentioned country was ill cultivated and very poor, the inhabitants living mostly in the caverns of rocks, whereas Argob or Basan was adorned with 60 cities.

Haydock: Deu 3:5 - Walls

Walls. Tacitus remarks, that "a great part of Judea is covered with villages, though towns may likewise be found in the country. (Hist. v. 8.) See 3 Kings iv. 13. Septuagint, "besides the towns of Pherezites, which were very numerous." (Calmet) ---

The spies had not travelled in this county, when they gave an account of the walled towns being as high as heaven. But Moses here informs us, that the cities on the east side of the Jordan were not much inferior to those on the west, and the land was infested also with giants, ver. 13. (Haydock)

Haydock: Deu 3:6 - Utterly

Utterly. Yet out of the ruins they soon raised other strong cities, Numbers xxxii. 26. All the walls were not probably demolished, (ver. 19,) but only a part, so that they might be repaired with no great labour or expense. The inhabitants were all destroyed, that they might not pervert the Hebrews by their bad example; and because God had pronounced the sentence of death upon them, in punishment of their crimes. Hebrew seem to insinuate, that the cities were destroyed only by the death of the inhabitants. "We subjected them to anathema....utterly destroying the men," &c. (Haydock) ---

We devoted to utter ruin the men, women, and children of the cities which we took. (Calmet)

Haydock: Deu 3:8 - Beyond // Hermon

Beyond. East of the promised land of Chanaan, which the sacred writers have generally in view. (Haydock) ---

Hebrew heber, means, "alongside, opposite to, at the passage, at this side," &c. See chap. i. 1., and 3 Kings iv. 24. (Calmet) ---

There is no need, therefore, to suppose that this and similar passages have been inserted by a later writer. (Haydock) ---

Hermon, which profane authors commonly call Antilibanus, (Calmet) was a part of the range of the mountains of Galaad, by which name it goes frequently, though it be also denominated Seon, or Sion, (chap. iv. 48.; Menochius) and the different nations had other names for it, ver. 9. (Haydock) ---

It does not appear that Moses went much beyond the torrent of Jeboc. But he knew that the territory, as far as Hermon and Emath, belonged to the Hebrews, and he probably, sent some troops to take possession of it. They did not, however, entirely banish the Hevites, that dwelt from Baal-Hermon to the entering into Emath. These and some other nations were left by God to instruct Israel, Judges iii. 3.

Haydock: Deu 3:10 - Plain

Plain. Hebrew Mishor, which the Septuagint leave untranslated. It has perhaps the same meaning as Argob, ver. 4. (Calmet)

Haydock: Deu 3:11 - Giants // His bed // Iron // Ammon // Hand

Giants. Hebrew, "Raphaim." Og was the only survivor of this family in Basan, though there were other giants dispersed throughout the land, 1 Paralipomenon xx. 6. (Tirinus) ---

Some of the stock of Rapha were also seen afterwards at Geth, but they did not reign in the country of their fathers, as Og alone did at this time, Josue xv. 14., and xvii. 15. Hebrew may be, "Now Og, king of Basan, was a remnant of the Raphaim." (Calmet) ---

Septuagint, "for, moreover, Og....was left of the Raphaim." ---

His bed was 13½ feet long, and 6½ feet broad, taking the cubit at least 18 inches, with Arbuthnot; though Calmet allows 20½ French inches, which are greater than ours. As beds are commonly made larger than the person who lies in them, he concludes that Og might be 14 or 15 feet high, unless he was possessed with the same vanity as Alexander the Great, who caused beds five cubits long to be left in his camp, when he returned from his Indian expedition, in order that the people might think that his soldiers were of a gigantic stature. Allowances must here be made for a royal bed; and, at any rate, it will not easily be proved that a human body might not exceed 12 or 15 feet in height, without injuring the just proportions, as Thomas Paine would have us believe. We know that the difference in size between the inhabitants of Shetland and of Patagonia is still very great; and the people of the former island would act very irrationally, if they would not credit the existence of the Lincolnshire ox, or of the large dray horses in London, because their own oxen are not bigger than mastiffs. See Watson, p. 26. ---

Iron. Bedsteads are frequently made of iron, brass, silver, or gold, in hot countries, for the sake of cleanliness and grandeur, Proverbs xxv. 11., Esther i. 6. The Parthian kings reserved to themselves the privilege of lying on golden beds. (Josephus, [Antiquities?] xx. 20.) The Thebans made beds of iron and brass out of the spoils of Platea, and consecrated them to Juno. (Thucydides, iii.) ---

Ammon. Hebrew, "Behold his bedstead was of iron; is it not in Rabbath?" &c . This town is called Rabbatamana, by Polybius; and Ammana, by Eusebius, who says it had afterwards the name of Astarte, till Ptolemy Philadelphus gave it the title of Philadelphia. It lay to the east of Jazer, not far from the Arnon. (Cellarius, iii. 14.) It is probable that the bed of Og continued in this city till it was taken by David, 2 Kings xxii. 30. How the Ammonites got possession of it we do not know. It seems that the account of it, and of Jair, (ver. 15,) have been given by some one who lived a long time after these events had taken place. (Calmet) ---

This conjecture, however, is not well founded, for though Moses was addressing those who had been witnesses to these transactions not many months before, his appeal to them gives the strongest authority to a narration, which was to be handed down to the latest posterity. They could attest the surprising stature of that giant, whom they had slain, and their neighbours kept his bed as a proof of his having existed, the terror of all that country. Until this present day, (ver. 14,) is an expression often used in Scripture to denote an event which had taken place at no very great distance of time, chap. xi. 4. Thus St. Matthew, (xxvii. 8,) writing about eight years after the ascension of our Saviour, says, the field was called Haceldama....even to this day. See Josue viii. 29. (Haydock) ---

It is sufficient if the thing be still in the same state as it was before. (Menochius) ---

Hand. Hebrew, "according to the cubit of a man." from the elbow to the finger ends. (Calmet) ---

Syriac, "of giants." Chaldean, "of the king;" whence some have imagined, that the bed was nine times as long as the cubit of Og, which is very improbable. (Haydock) ---

The Rabbins, who delight in fables, say that this bed was used by Og only while he was in his infancy: for he grew to be 120 cubits high; and some say his foot along was this length. He would have hurled a mountain to overwhelm all the Hebrews at once, only a bird, or some ants, made a hole in it, and the mountain falling upon his shoulders, he could not extricate his head, God causing his teeth to grow ten cubits, and in this condition he was taken and killed by Moses. (Lyranus, &c.) ---

Noble discovery of these blind guides! (Calmet) ---

The poets have not been more extravagant in their descriptions of Typheus, or Typho, whose name signifies burning, as well as that of Og, (or hog, he burnt) with whom he has probably been confounded. (Vossius on Idolat.) (Haydock)

Haydock: Deu 3:12 - Galaad

Galaad. Moses comprises under this name all the conquered country. (Calmet)

Haydock: Deu 3:14 - Jair // Day

Jair. Some have supposed that this was one of the judges of Israel, but without foundation. He was a son or descendant of Manasses, Numbers xxxii. 41., and Judges x. 4. ---

And Machati. These were the most southern towns of this half tribe. (Calmet) ---

Day. If Esdras added these words, he did it not against the law, but to explain it. (Worthington)

Haydock: Deu 3:15 - Machir's

Machir's posterity was settled in the same part of Galaad. (Menochius)

Haydock: Deu 3:16 - Torrent // Ammon

Torrent. The other part belonged to the Moabites, (Calmet) on the south and east. ---

Ammon. See chap. ii. 37. The two tribes of Gad and Ruben occupied the territory lying between the Jeboc and the Arnon, hemmed in by the mountains of Galaad, on the east, and by the Jordan and the most salt sea, and that of Cenereth, on the west. Gad occupied the northern division of this country. (Haydock)

Haydock: Deu 3:17 - Foot

Foot. Hebrew and Septuagint Ashdoth-pisga. Eusebius seems to have taken these for two different towns. The former was situated near Phasga, Josue xii. 3. This mount was the eastern boundary of Ruben. The plain here mentioned was that where Moses was speaking. (Calmet)

Haydock: Deu 3:20 - Rest

Rest. Abulensis says, this took place only 14 years after. (Menochius)

Haydock: Deu 3:25 - I will // And Libanus

I will. Moses flattered himself that God's refusal to let him cross the Jordan, was only conditional; and therefore he begs, with all humility, for leave to enter Chanaan, at the head of the people. But, though God had pardoned his fault, he would not deprive Josue of the honour, which to fulfil the mystery, was reserved for him, Numbers xx. 12., and xxvi. 64. (Calmet) ---

Moses might very lawfully desire to behold a place, consecrated by the abode of the Patriarchs, and to be honoured still more by the presence of the Messias, a happiness for which he had been labouring now forty years. (Du Hamel) ---

And Libanus. Whether this and be an explanation of what mountain he meant, (Tirinus) is a matter of doubt. He unquestionably desired to see, and to put his people in possession of, all the country designed for their inheritance, in which various fruitful mountains appeared. That of Bethel was very high, and most delightful where Abraham and Jacob had dwelt. Moria and Sion, the future seat of the temple, might also attract his notice, and the mountains of Judea, as well as all the other lofty hills, which diversify the country for Idumea to Libanus. (Haydock) ---

Egypt was a flat country. New and grander prospects now open to his view. Libanus is styled Antilibanus by the Septuatint, and by profane authors, as it lies, in effect, to the land of the Hebrews. Behind it Cœlostria extends, as far as Libanus. This mountain comprises four different hills, rising one above another, and taking in a circuit of 300 miles. The first of these hills, Antilibanus, is remarkable for its fertility in corn; the second has abundance of fine springs: but the third resembles an earthly paradise, being constantly adorned with fruits and flowers. Cedars grow chiefly upon the fourth, amidst the snows which lie there perpetually, notwithstanding the burning heats of the adjacent countries. Lebanon signifies both "whiteness and incense," for which it is very renowned. (Calmet) ---

De la Roque thinks that it is higher than the Alps or Pyrenees. It stands in the form of a horse-shoe, extending from above Smyrna to Sidon, and thence towards Damascus, (Buffon) unless this be a part of Antilibanus, which runs north, from Damascus, in a parallel direction to Libanus, and includes the hollow Syria. (Haydock) ---

Serarius makes these two mountains run eastward, almost from the Mediterranean sea, as Strabo (xvi.) and Ptolemy seem also to do. (Bonfrere)

Haydock: Deu 3:26 - Your account

Your account. Moses cannot help reminding the people that they were the occasion of his giving way to diffidence, and thus incurring a most sensible chastisement from the hands of God. Their conduct had provoked him so, that he gave some outward signs of the trouble with which his mind was so much disturbed, chap. xx. 12. Yet God admits of no excuse, particularly in the sins of those who act in his name, and who, of course, ought to guard against the smallest deviation from virtue. Be ye holy and perfect, is addressed to such in a particular manner. (Haydock)

Haydock: Deu 3:27 - East

East. It seems, if Phasga was the eastern boundary of Ruben, (ver. 17,) there was no occasion for Moses to cast his eyes that way. He is ordered to take a full view of the countries allotted by God to the Hebrews; and if we consider that the territory, as far as the Euphrates, was promised to them, if they would continue to be faithful, and that it was made tributary, under Solomon, we need not wonder if Moses should be pleased to behold it, chap. i. 7. (Haydock)

Haydock: Deu 3:29 - Phogor

Phogor. Hebrew Beth pehor, "the house, temple, or city of Phogor," where that idol was the object of adoration. The city was probably at the foot of Mount Phasga, and fell to the share of Ruben, Josue xiii. 20. (Calmet) ---

The Hebrews dwelt in the valley when Moses made the aforesaid supplication to God, and was ordered to desist; and, after taking a view of the promised land, to give the necessary instructions to his successor, ver. 23. (Haydock) ---

Perhaps this might take place before the defeat of the two kings. (Calmet)

Gill: Deu 3:1 - Then we turned and went up the way to Bashan // and Og the king of Bashan came out against us // he and all his people, to battle at Edrei

Then we turned and went up the way to Bashan,.... Which seems to have been higher than the kingdom of Sihon: this was a fine country for pasturage, for the breeding of cattle, larger and lesser, and was famous for its oaks: it is the same country which in Josephus and others goes by the name of Batanea:

and Og the king of Bashan came out against us; got his forces together, and came out from Ashteroth, the royal city where he dwelt:

he and all his people, to battle at Edrei; another city in his kingdom, about six miles from the former; see Deu 1:4.

Gill: Deu 3:2 - And the Lord said unto me // fear him not

And the Lord said unto me,.... When Og was marching with all his forces against Israel:

fear him not, &c; See Gill on Num 21:34.

Gill: Deu 3:3 - So the Lord our God delivered into our hands Og also the king of Bashan, and all his people // and we smote him, till none was left to him remaining

So the Lord our God delivered into our hands Og also the king of Bashan, and all his people,.... As well as Sihon king of Heshbon:

and we smote him, till none was left to him remaining; or left alive, all were slain with the sword; See Gill on Num 21:35.

Gill: Deu 3:4 - And we took all his cities at that time // there was not a city which we took not from them // three score cities // all the region of Argob // the kingdom of Og in Bashan

And we took all his cities at that time,.... Not only Edrei where the battle was fought, and Ashteroth his capital city, but all the rest in his kingdom:

there was not a city which we took not from them; not one stood out, but all surrendered on summons; the number of which follows:

three score cities; which was a large number for so small a country, and shows it to be well inhabited:

all the region of Argob; which was a small province of

the kingdom of Og in Bashan: Aben Ezra and Jarchi observe, that it was called after a man, i.e. whose name was Argob; the Targum of Onkelos names it Tracona, and the Targum of Jonathan Targona, the same with Trachonitis in Josephus and other authors; see Luk 3:1, Jerom relates ^h that in his time, about Gerasa, a city of Arabia, fifteen miles from it to the west, there was a village which was called Arga, which seems to carry in it some remains of the ancient name of this country; and the Samaritan version, in all places where Argob is, calls it Rigobaah; and in the Misnah ⁱ mention is made of a place called Ragab, beyond Jordan, famous for its being the second place for the best oil.

Gill: Deu 3:5 - All these cities were fenced with high walls, gates, and bars // besides unwalled towns a great many

All these cities were fenced with high walls, gates, and bars,.... That is, all the cities in the kingdom of Bashan; and though they were, it hindered not their falling into the hands of the Israelites; and this might serve to encourage them against those fears they were possessed of by the spies, with respect to the cities in the land of Canaan; see Num 13:28.

besides unwalled towns a great many; small towns and villages adjacent to the several cities, as is common.

Gill: Deu 3:6 - And we utterly destroyed them // as we did to Sihon king of Heshbon // utterly destroying the men, women, and children, of every city

And we utterly destroyed them,.... Not the cities, but the inhabitants of them:

as we did to Sihon king of Heshbon; they did not destroy his cities, for they took them and dwelt in them; but the people that lived there, as follows here:

utterly destroying the men, women, and children, of every city; see Deu 2:34.

Gill: Deu 3:7 - But all the cattle, and the spoil of the cities // we took for a prey to ourselves

But all the cattle, and the spoil of the cities,.... The oxen and sheep, camels and asses; their gold and silver, and the furniture of their houses; their stores of corn, and of other fruits of the earth, even all their substance of whatsoever kind:

we took for a prey to ourselves; made them their own property, and used them for their own profit and service, whereby they became greatly enriched.

Gill: Deu 3:8 - And we took at that time out of the hands of the two kings of the Amorites // the land that was on this side Jordan // from the river of Arnon unto Mount Hermon

And we took at that time out of the hands of the two kings of the Amorites,.... Sihon king of Heshbon, and Og king of Bashan:

the land that was on this side Jordan; where Moses then was, being in the plains of Moab, and was the country beyond Jordan, with respect to the land of Canaan, and when in that:

from the river of Arnon unto Mount Hermon; Arnon was a river which divided Moab and the Amorites, Num 22:13 and Hermon was a mountain of Gilead, which ended where Lebanon began, and was the northerly border of this country. It was remarkable for the dew that fell on it; See Gill on Psa 133:3.

Gill: Deu 3:9 - Which Hermon the Sidonians call Sirion // and the Amorites call it Shenir

Which Hermon the Sidonians call Sirion,.... Which name it has in Psa 29:6 a name the inhabitants of Sidon gave it, but for what reason it is not easy to say; however, that it was well known to Tyre and Sidon, appears from snow in summer time being brought to the former, as will be hereafter observed:

and the Amorites call it Shenir; in whose possession it was last. Bochart ^k thinks it had its name from the multitude of wild cats in it, Shunar in the Chaldee tongue being the name of that creature; but Jarchi says Shenir in the Canaanitish language signifies "snow"; so, in the Targums of Onkelos and Jonathan, it is called the mountain of snow; and the Hebrew who read to Jerom, and taught him, affirmed to him that this mountain hung over Paneas, from whence snow in summer time was brought to Tyre for pleasure ^l, and the same is confirmed by Abulfeda ^m. There is said to be upon the top of it a famous temple, which is used for worship by the Heathens, over against Paneas and Lebanon ⁿ; and it is highly probable there was one even at this time, when it was possessed by the Amorites, since it is called Mount Baalhermon, Jdg 3:3, from the worship of Baal, or some other idol upon it, as it should seem. Besides these, it had another name, Mount Sion, Deu 4:48 but to be distinguished from Mount Zion near Jerusalem. The names of it in this place are very differently interpreted by Hillerus ^o; though he thinks it had them all on account of the snow on it, which was as a net all over it; for Hermon, he observes, signifies a net, a dragnet, and Shenir an apron, and Sirion a coat of mail, all from the covering of this mount with snow.

Gill: Deu 3:10 - All the cities of the plain // and all Gilead // and all Bashan // unto Salcah and Edrei, cities of the kingdom of Og in Bashan

All the cities of the plain,.... There was a plain by Medeba, and Heshbon and her cities were in a plain, with some others given to the tribe of Reuben, Jos 13:16.

and all Gilead; Mount Gilead, and the cities belonging to it, a very fruitful country, half of which fell to the share of the Reubenites, and the rest to the half tribe of Manasseh:

and all Bashan; of which Og was king, called Batanea, a very fertile country, as before observed:

unto Salcah and Edrei, cities of the kingdom of Og in Bashan; which seem to be frontier cities of the latter: see Deu 1:4. The former, Adrichomius ^p says, was situated by the city Geshur and Mount Hermon, and was the boundary of the country of Bashan to the north; and according to Benjamin of Tudela ^q, it was half a day's journey from Gilead: as Edrei seems to be its boundary to the south.

Gill: Deu 3:11 - For only Og king of Bashan remained of the remnant of giants // behold, his bedstead was a bedstead of iron // is it not in Rabbath of the children of Ammon // nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man

For only Og king of Bashan remained of the remnant of giants,.... The meaning seems to be, either that he was the only one that was left of the race of the giants the Ammonites found when they took possession of this country, Deu 2:20 or that was left when the Amorites took it from the Ammonites; and who having by some means or other ingratiated himself into their affections, because of his stature, strength, and courage, and other qualifications they might discern in him, made him their king:

behold, his bedstead was a bedstead of iron: his body being so large and bulky, he might think it most proper and safest for him to have a bedstead made of iron to lie upon, or to prevent noxious insects harbouring in it; nor was it unusual to have bedsteads made of other materials than wood, as of gold, silver, and ivory; See Gill on Amo 6:4. Some learned men ^r have been of opinion, that the beds of Typho in Syria, made mention of by Homer ^s, refer to this bedstead of Og:

is it not in Rabbath of the children of Ammon? which was the royal city of the Ammonites, in the times of David, 2Sa 12:26, now called Philadelphia, as Jerom says ^t. This bedstead might be either sent thither by Og, before the battle at Edrei, for safety, or rather might be sold by the Israelites to the inhabitants of Rabbath, who kept it, as a great curiosity:

nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man; a common cubit, so that it was four yards and a half long, and two yards broad. Onkelos renders it, after the king's cubit; and the king's cubit at Babylon, according to Herodotus ^u, was larger by three fingers than the common one; such as the cubit in Eze 40:5, which was a cubit and an hand's breadth; and this makes the dimensions of the bedstead yet larger. And by this judgment may be made of the tallness of Og's stature, though this is not always a sure rule to go by; for Alexander, when in India, ordered his soldiers to make beds of five cubits long, to be left behind them, that they might be thought to be larger men than they were, as Diodorus Siculus ^w and Curtius ^x relate; but there is little reason to believe that Og's bedstead was made with such a view. Maimonides observes ^y, that a bed in common is a third part larger than a man; so that Og, according to this way of reckoning, was six cubits high, and his stature doubly larger than a common man's; but less than a third part may well be allowed to a bed, which will make him taller still; the height of Og is reckoned by Wolfius ^z to be about thirteen feet eleven inches of Paris measure.

Gill: Deu 3:12 - And this land, which we possessed at that time // from Aroer, which is by the river Arnon // and half Mount Gilead, and the cities thereof // gave I unto the Reubenites, and to the Gadites

And this land, which we possessed at that time,.... Or took possession of, having conquered it; for it still remained in their possession:

from Aroer, which is by the river Arnon: on the borders of Moab, from thence as far as Gilead was the land which was taken from Sihon king of Heshbon, Deu 2:36.

and half Mount Gilead, and the cities thereof: which were taken from Og king of Bashan, Deu 3:10.

gave I unto the Reubenites, and to the Gadites; at their request, on certain conditions to be performed by them, afterwards repeated.

Gill: Deu 3:13 - And the rest of Gilead // and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh // all the region of Argob, with all Bashan // which was called the land of giants

And the rest of Gilead,.... The other half of the mount, with the cities belonging to it:

and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; see Num 32:33.

all the region of Argob, with all Bashan; the region of Trachonitis, in Bashan; see Deu 3:4,

which was called the land of giants; or of Rephaim; this Jarchi says is the country of the Rephaim given to Abraham, Gen 15:20.

Gill: Deu 3:14 - Jair the son of Manasseh took all the country of Argob // unto the coasts of Geshuri and Maachathi // and called them after his own name, Bashanhavothjair, unto this day

Jair the son of Manasseh took all the country of Argob,.... Or Trachonitis; the small towns belonging to Gilead, as in Num 32:41.

unto the coasts of Geshuri and Maachathi; these were little kingdoms in Syria, on which the country of Argob bordered, and had kings over them in the time of David, and came not into the possession of the Israelites; see Jos 13:13.

and called them after his own name, Bashanhavothjair, unto this day; see Num 32:41.

Gill: Deu 3:15 - And I gave Gilead unto Machir.

And I gave Gilead unto Machir. The son of Manasseh; not to him personally, who cannot be thought to have been living at this time, but to his posterity, to the Machirites; see Num 32:40.

Gill: Deu 3:16 - And unto the Reubenites, and unto the Gadites // I gave from Gilead even unto the river Arnon // half the valley and the border // even unto the river Jabbok, which is the border of the children of Ammon

And unto the Reubenites, and unto the Gadites,.... The tribes of Reuben and Gad:

I gave from Gilead even unto the river Arnon: see Deu 3:12.

half the valley and the border; or rather half the river, the river Arnon; and so it is rendered "the middle of the river", in Jos 12:2 and so here the middle of the torrent by the Vulgate Latin and Septuagint versions, and by Onkelos:

even unto the river Jabbok, which is the border of the children of Ammon; beyond which the land given to the tribes of Reuben and Gad reached not; see Deu 2:37.

Gill: Deu 3:17 - The plain also, and Jordan // and the coast thereof // from Chinnereth even unto the sea of the plain, even the salt sea // under Ashdothpisgah eastward

The plain also, and Jordan,.... The plain by Jordan, the plains of Moab on the side of it, together with the river:

and the coast thereof; the country adjoining to it:

from Chinnereth even unto the sea of the plain, even the salt sea; that is, from Gennesaret, as the Targums of Onkelos and Jonathan, called the land of Gennesaret, Mat 14:34, from thence to the sea of Sodom, the sea of the plain, where the cities of the plain stood, Sodom, Gomorrah, &c. and the salt sea, so called from the salt and nitrous waters of it, the lake Asphaltites:

under Ashdothpisgah eastward; mentioned among the cities given to the tribe of Reuben, Jos 13:20 rendered "the springs of Pisgah", Deu 4:49, the word having the signification of effusions, pourings out; so the Targums.

Gill: Deu 3:18 - And I commanded you at that time // saying, the Lord your God hath given you this land to possess it // you shall pass over armed before your brethren the children of Israel, all that are meet for the war

And I commanded you at that time,.... Not all Israel, but the tribes of Reuben and God, and the half tribe of Manasseh; for what follows only concerns them:

saying, the Lord your God hath given you this land to possess it; the land before described, lately in the hands of Sihon and Og; this at their request Moses gave them, by the direction of the Lord, on the following condition:

you shall pass over armed before your brethren the children of Israel, all that are meet for the war; that is, they should pass over Jordan with the rest of the tribes, being armed to assist them in the conquest of Canaan: for this phrase, which we render "before your brethren", does not signify that they went in the forefront of them, only that they were present with them, and joined them in their war against their enemies; see Num 32:29 and therefore should be rendered "with your brethren" ^a; even as many of them as were able to bear arms, at least as many as Joshua would choose to take of them; for he did not take them all by a great many; see Jos 4:13.

Gill: Deu 3:19 - But your wives, and your little ones, and your cattle // I know that ye have much cattle // shall abide in your cities which I have given you

But your wives, and your little ones, and your cattle,.... These were to be left behind: for

I know that ye have much cattle; which made the countries of Gilead and Bashan, so famous for pasturage, agreeable to them; see Num 32:1 these, under the care of servants, and also their wives and children:

shall abide in your cities which I have given you; and which they rebuilt and repaired, Num 32:34.

Gill: Deu 3:20 - Until the Lord have given rest unto your brethren, as well as unto you // and until they also possess the land which the Lord your God hath given them beyond Jordan // and then shall ye return every man unto his possession, which I have given you

Until the Lord have given rest unto your brethren, as well as unto you,.... Rest from their enemies, and habitations to dwell quietly in; so the land of Canaan is called a rest, Deu 12:9 typical of the rest which remains for the people of God:

and until they also possess the land which the Lord your God hath given them beyond Jordan; for so Canaan was with respect to Moses and the people with him, who were then in the plains of Moab; otherwise the country in which he was with respect to Canaan is usually called beyond Jordan; this the Lord had given in promise to Israel, and they were just now ready to enter into and possess it, by virtue of his gift, and which made it sure unto them:

and then shall ye return every man unto his possession, which I have given you; as accordingly they did, Jos 22:1.

Gill: Deu 3:21 - And I commanded Joshua at that time // saying, thine eyes have seen all that the Lord your God hath done unto these two kings // so shall the Lord do unto all the kingdoms whither thou passest

And I commanded Joshua at that time,.... After the conquest of the two kings, and the assignment of their countries to the above tribes; and after Moses had it made known to him that he should quickly die, and Joshua should be his successor; then, by the direction of God, he gave him the following charge:

saying, thine eyes have seen all that the Lord your God hath done unto these two kings; Sihon and Og; how their kingdoms were taken from them, and given to Israel, and they slain with the sword; this Joshua was an eyewitness of, and was, no doubt, greatly concerned in the battles with them, being the general in the Israelitish armies; at least this was sometimes his post, and he cannot be thought to have been unemployed in these wars:

so shall the Lord do unto all the kingdoms whither thou passest; all the kingdoms in the land of Canaan, where there were many, thirty one at least; these would be all conquered and put into the hands of the Israelites, and their kings slain.

Gill: Deu 3:22 - Ye shall not fear them // for the Lord your God he shall fight for you

Ye shall not fear them,.... On account of the numbers, strength, courage, and gigantic stature of the inhabitants, at least some of them; nor on account of their walled towns, and fortified cities:

for the Lord your God he shall fight for you; as he did, particularly at Jericho, the walls of which city fell at the sound of rams' horns; and at Gibeon, when he cast down hailstones on their enemies, and more were slain by them than with the sword; and in all their battles it was he that gave them success and victory.

Gill: Deu 3:23 - And I besought the Lord at that time // saying

And I besought the Lord at that time,.... When he was told he should die, and Joshua should succeed him; or when the two kings were slain, and their kingdoms conquered; this being the beginning, pledge, and earnest of what God had promised to do for the people of Israel; Moses was very desirous of living to see the work completed, and therefore sought the Lord by prayer and supplication:

saying; as follows.

Gill: Deu 3:24 - O Lord God, thou hast begun to show thy servant thy greatness and thy mighty hand // for what God is there in heaven or in earth that can do according to thy works, and according to thy might

O Lord God, thou hast begun to show thy servant thy greatness and thy mighty hand,.... To give a specimen of the greatness of his power in subduing the two kings and their kingdoms, and delivering them up into the hands of the Israelites. Moses had seen instances of the mighty power of God in Egypt, at the Red sea, and in the wilderness; but this was the beginning of his power, in vanquishing the Canaanites, and putting their land into the possession of the Israelites, as he had promised; of which the Amorites were a part, and a principal nation of them: and thus God, when he begins a work of grace upon the soul of man, begins to show the exceeding greatness of his power, and which is further exerted in carrying it on, and bringing it to perfection:

for what God is there in heaven or in earth that can do according to thy works, and according to thy might? here Moses speaks according to the notion of Heathens, who supposed there were other gods in heaven and in earth besides the true God; and upon this supposition observes, let there be as many as they will, or can be imagined, there is none of them like the Lord God of Israel for power and might; or are able to do such works as he has done, in nature, in the creation of all things out of nothing, in providence, in supporting what he has made, and in governing the world; and in those amazing instances of his power, in bringing down judgments upon wicked men, kings, and kingdoms; and in the deliverance of his own people from them, and putting them and their kingdoms into the possession of them; which were the wondrous works of might Moses had in view, and a sense of which was impressed on his mind at this time.

Gill: Deu 3:25 - I pray thee, let me go over and see the good land that is beyond Jordan // that goodly mountain, and Lebanon

I pray thee, let me go over and see the good land that is beyond Jordan,.... The land of Canaan, the land flowing with milk and honey; a land which he describes as a most excellent one, Deu 8:7. To see this land, he was very desirous of going over the river Jordan, beyond which it lay with respect to the place where he now was:

that goodly mountain, and Lebanon; or, "that goodly mountain, even Lebanon"; which lay to the north of the land of Canaan, and was famous for cedar and odoriferous trees. But if two distinct mountains are meant, the goodly mountain may design Mount Moriah, on which the temple was afterwards built, and of which Moses might have a foresight; and some by Lebanon think that is meant, which was built of the cedars of Lebanon, and therefore goes by that name, Zec 11:1 and a foreview of this made the mountain so precious to Moses, and desirable to be seen by him. So the Targum of Jonathan;"that goodly mountain in which is built the city of Jerusalem, and Mount Lebanon, in which the Shechinah shall dwell''to which agrees the note of Aben Ezra, who interprets the goodly mountain of Jerusalem, and Lebanon of the house of the sanctuary. In the Septuagint it is called Antilibanus. Mount Libanus had its name not from frankincense growing upon it, as some have thought; for it does not appear that any did grow upon it, for that came from Seba in Arabia Felix; but from the whiteness of it, through the continual snows that were on it, just as the Alps have their name for the same reason; and so Jerom says ^b of Lebanon, that the snow never leaves from the tops of it, or is ever so overcome by the heat of the sun as wholly to melt; to the same purpose also Tacitus ^c says, and Mr. Maundrell ^d, who was there in May, speaks of deep snow on it, and represents the cedars as standing in snow.

Gill: Deu 3:26 - But the Lord was wroth with me for your sakes // and would not hear me // and the Lord said unto me, let it suffice // speak no more unto me of this matter

But the Lord was wroth with me for your sakes,.... Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah; or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him; see Num 20:12.

and would not hear me; now, and grant the above request, having before declared that he and Aaron should not bring the people of Israel into the land he had given them; and Moses with all his entreaties could not prevail upon him to repeal the sentence:

and the Lord said unto me, let it suffice; that he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel; and that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed:

speak no more unto me of this matter; intimating it would be in vain, and to no purpose, to solicit such a favour, since it would never be granted; it was a determined point, and he would never recede from it.

Gill: Deu 3:27 - Get thee up into the top of Pisgah // and lift up thine eyes westward, and northward, and southward, and eastward // and behold it with thine eyes // for thou shall not go over this Jordan

Get thee up into the top of Pisgah,.... Which was the highest eminence of Mount Nebo, and so a very proper place to take a prospect from; see Deu 32:49.

and lift up thine eyes westward, and northward, and southward, and eastward; to all the four points of the heaven, and to all the four quarters and borders of the land of Canaan:

and behold it with thine eyes; even the land of Canaan, and particularly Lebanon, though it lay to the north of it, that mountain he had such a desire to see. Moses, though old, his natural sight was very strong, and not in the least dim; and it is not improbable that it might be more than ordinarily increased and assisted at this time:

for thou shall not go over this Jordan; into the land of Canaan; this affair, of not being suffered to enter there, Moses frequently takes notice of, no less than four or five times, it being what lay near his heart.

Gill: Deu 3:28 - But charge Joshua, and encourage him, and strengthen him // for he shall go over before this people // and he shall cause them to inherit the land which thou shalt see

But charge Joshua, and encourage him, and strengthen him,.... Charge him to take the care of the children of Israel, to introduce them into the good land, and put them into the possession of it; encourage him against all fear of his and their enemies, and strengthen him with promises of the presence of God, and of his gracious help and assistance:

for he shall go over before this people; over the river Jordan, at the head of them, as their leader and commander; a type of Christ, the leader and commander of his people, who as their King goes forth at the head of them, and will introduce them all into his Father's kingdom and glory:

and he shall cause them to inherit the land which thou shalt see; and no more; not enter into, but Joshua should; and having conquered it, should divide it by lot for an inheritance to them, and their children after them; a type of Christ, in whom and by whom the saints obtain an inheritance by lot, Eph 1:11.

Gill: Deu 3:29 - So we abode in the valley over against Bethpeor.

So we abode in the valley over against Bethpeor. In the plains of Moab, over against a temple built for Baalpeor upon a mountain, so called from that idol, or that idol from the mountain; this is the valley where Moses was buried, Deu 34:6.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Deu 3:1

¹ tn Heb “turned and went up.”

² 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.

³ tn Heb “people.”

⁴ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

NET Notes: Deu 3:2

¹ tn Heb “people.”

NET Notes: Deu 3:3

¹ tn Heb “was left to him.” The final phrase “to him” is redundant in English and has been left untranslated.

NET Notes: Deu 3:4

¹ sn Argob. This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible, 314.

NET Notes: Deu 3:5

¹ 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.

² tn The Hebrew term פְּרָזִי (pÿraziy) refers to rural areas, at the most “unwalled villages” (KJV, NASB “unwalled towns”).

NET Notes: Deu 3:6

¹ tn Heb “we put them under the ban” (נַחֲרֵם, nakharem). See note at 2:34.

sn The divine curse. See note on this phrase in Deut 2:34.

² tn Heb “city of men.”

NET Notes: Deu 3:8

¹ sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.

NET Notes: Deu 3:9

¹ sn Sidonians were Phoenician inhabitants of the city of Sidon (now in Lebanon), about 47 mi (75 km) north of Mount Carmel.

² sn Sirion. This name is attested in the Ugaritic texts as sryn. See UT 495.

³ 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).

NET Notes: Deu 3:10

¹ sn Salecah. Today this is known as Salkhad, in Jordan, about 31 mi (50 km) east of the Jordan River in the Hauran Desert.

² sn Edrei. See note on this term in 3:1.

NET Notes: Deu 3:11

¹ tn Heb “Behold” (הִנֵּה, hinneh).

² tn The Hebrew term עֶרֶשׂ (’eres), 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.”

³ tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

⁴ 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.

⁵ tn Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.

⁶ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

⁷ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

NET Notes: Deu 3:12

¹ tn The words “the territory extending” are not in the Hebrew text; they are supplied in the translation for stylistic reasons.

sn Aroer. See note on this term in Deut 2:36.

² 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).

NET Notes: Deu 3:13

¹ 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).

² sn Argob. See note on this term in v. 4.

NET Notes: Deu 3:14

¹ sn Geshurites. Geshur was a city and its surrounding area somewhere northeast of Bashan (cf. Josh 12:5 ; 13:11, 13). One of David’s wives was Maacah, the daughter of Talmai king of Geshur and mother of Absalom (cf. 2 Sam 13:37; 15:8; 1 Chr 3:2).

² 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).

³ 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.

NET Notes: Deu 3:15

¹ 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.

NET Notes: Deu 3:17

¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in vv. 20, 25).

² tn Heb “from Chinnereth.” The words “the sea of” have been supplied in the translation as a clarification.

sn Chinnereth. 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).

³ sn The Salt Sea is another name for the Dead Sea (cf. Gen 14:3; Josh 3:16).

⁴ tn The meaning of the Hebrew term אַשְׁדֹּת (’ashdot) is unclear. It is usually translated either “slopes” (ASV, NAB, NIV) or “watershed” (NEB).

⁵ 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).

NET Notes: Deu 3:18

¹ tn Heb “your brothers, the sons of Israel.”

NET Notes: Deu 3:20

¹ tn The words “you must fight” are not present in the Hebrew text, but are supplied in the translation for clarity.

² tn Heb “gives your brothers rest.”

NET Notes: Deu 3:21

¹ tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

² tn Heb “which you are crossing over there.”

NET Notes: Deu 3:24

¹ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

² 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.

³ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

NET Notes: Deu 3:25

¹ 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).

NET Notes: Deu 3:26

¹ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

² tn Heb “much to you” (an idiom).

NET Notes: Deu 3:27

¹ 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.

NET Notes: Deu 3:28

¹ tn Heb “command”; KJV, NASB, NRSV “charge Joshua.”

NET Notes: Deu 3:29

¹ 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).

Geneva Bible: Deu 3:1

Then we turned, and went up the way to Bashan: and Og the king of Bashan ^{( a )} came out against us, he and all his people, to battle at Edrei.

^{( a )} Therefore aside from the commandment of the Lord, they had just cause to fight against him.

Geneva Bible: Deu 3:5

All these cities [were] fenced with high walls, gates, and bars; beside ^{( b )} unwalled towns a great many.

^{( b )} As villages and small towns.

Geneva Bible: Deu 3:6

And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, ^{( c )} women, and children, of every city.

^{( c )} Because this was God's appointment, therefore it may not be judged cruel.

Geneva Bible: Deu 3:11

For only Og king of Bashan remained of the remnant of giants; behold, his ^{( d )} bedstead [was] a bedstead of iron; [is] it not in Rabbath of the children of Ammon? nine cubits [was] the length thereof, and four cubits the breadth of it, after the cubit of a man.

^{( d )} The more terrible this giant was, the greater reason they had to glorify God for the victory.

Geneva Bible: Deu 3:14

Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashanhavothjair, unto ^{( e )} this day.

^{( e )} Meaning, when he wrote this history.

Geneva Bible: Deu 3:16

And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river ^{( f )} Jabbok, [which is] the border of the children of Ammon;

^{( f )} Which separates the Ammonites from the Amorites.

Geneva Bible: Deu 3:18

And I commanded ^{( g )} you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all [that are] meet for the war.

^{( g )} That is, the Reubenites, Gadites, and half Manasseh, as in (Num 32:32).

Geneva Bible: Deu 3:21

And I commanded Joshua at that time, saying, Thine eyes have seen all that the ^{( h )} LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest.

^{( h )} So that the victories did not come by your own wisdom, strength or multitude.

Geneva Bible: Deu 3:24

O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God [is there] in heaven or in earth, that can ^{( i )} do according to thy works, and according to thy might?

^{( i )} He speaks according to the common and corrupt speech of those who attribute power to idols that only belongs to God.

Geneva Bible: Deu 3:25

I pray thee, let me go over, and see the good land that [is] beyond Jordan, that goodly ^{( k )} mountain, and Lebanon.

^{( k )} He means Zion, where the Temple should be built, and God honoured.

Geneva Bible: Deu 3:27

Get thee up into the top of Pisgah, and ^{( l )} lift up thine eyes westward, and northward, and southward, and eastward, and behold [it] with thine eyes: for thou shalt not go over this Jordan.

^{( l )} As before he saw by the spirits of prophecy the good mountain which was Zion: so here his eyes were lifted up above the order of nature to behold all the plentiful land of Canaan.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Deu 3:1-11

Og was very powerful, but he did not take warning by the ruin of Sihon, and desire conditions of peace. He trusted his own strength, and so was hardened to his destruction. Those not awakened by the judgments of God on others, ripen for the like judgments on themselves.

MHCC: Deu 3:12-20

This country was settled on the Reubenites, Gadites, and half the tribe of Manasseh: see Numbers 32. Moses repeats the condition of the grant to which they agreed. When at rest, we should desire to see our brethren at rest too, and should be ready to do what we can towards it; for we are not born for ourselves, but are members one of another.

MHCC: Deu 3:21-29

Moses encouraged Joshua, who was to succeed him. Thus the aged and experienced in the service of God, should do all they can to strengthen the hands of those who are young, and setting out in religion. Consider what God has done, what God has promised. If God be for us, who can be against us, so as to prevail? We reproach our Leader if we follow him trembling. Moses prayed, that, if it were God's will, he might go before Israel, over Jordan into Canaan. We should never allow any desires in our hearts, which we cannot in faith offer up to God by prayer. God's answer to this prayer had a mixture of mercy and judgment. God sees it good to deny many things we desire. He may accept our prayers, yet not grant us the very things we pray for. It God does not by his providence give us what we desire, yet if by his grace he makes us content without, it comes to much the same. Let it suffice thee to have God for thy Father, and heaven for thy portion, though thou hast not every thing thou wouldst have in the world. God promised Moses a sight of Canaan from the top of Pisgah. Though he should not have the possession of it, he should have the prospect of it. Even great believers, in this present state, see heaven but at a distance. God provided him a successor. It is a comfort to the friends of the church of Christ, to see God's work likely to be carried on by others, when they are silent in the dust. And if we have the earnest and prospect of heaven, let these suffice us; let us submit to the Lord's will, and speak no more to Him of matters which he sees good to refuse us.

Matthew Henry: Deu 3:1-11

We have here another brave country delivered into the hand of Israel, that of Bashan; the conquest of Sihon is often mentioned together with that of Og, to the praise of God, the rather because in these Israel's triumphs began, Psa 135:11; Psa 136:19, Psa 136:20. See,

I. How they got the mastery of Og, a very formidable prince, 1. Very strong, for he was of the remnant of the giants (Deu 3:11); his personal strength was extraordinary, a monument of which was preserved by the Ammonites in his bedstead, which was shown as a rarity in their chief city. You might guess at his weight by the materials of his bedstead; it was iron, as if a bedstead of wood were too weak for him to trust to: and you might guess at his stature by the dimensions of it; it was nine cubits long and four cubits broad, which, supposing a cubit to be but half a yard (and some learned men have made it appear to be somewhat more), was four yards and a half long, and two yards broad; and if we allow his bedstead to be two cubits longer than himself, and that is as much as we need allow, he was three yards and a half high, double the stature of an ordinary man, and every way proportionable, yet they smote him, Deu 3:3. Note, when God pleads his people's cause he can deal with giants as with grasshoppers. No man's might can secure him against the Almighty. The army of Og was very powerful, for he had the command of sixty fortified cities, besides the unwalled towns, Deu 3:5. Yet all this was nothing before God's Israel, when they came with commission to destroy him. 2. He was very bold and daring: He came out against Israel to battle, Deu 3:1. It was wonderful that he did not take warning by the ruin of Sihon, and send to desire conditions of peace; but he trusted to his own strength, and so was hardened to his destruction. Note, Those that are not awakened by the judgments of God upon others, but persist in their defiance of heaven, are ripening apace for the like judgments upon themselves, Jer 3:8. God bade Moses not fear him, Deu 3:2. If Moses himself was so strong in faith as not to need the caution, yet it is probable that the people needed it, and for them these fresh assurances are designed; " I will deliver him into thy hand; not only deliver thee out of his hand, that he shall not be thy ruin, but deliver him into thy hand, that thou shalt be his ruin, and make him pay dearly for his attempt."He adds, Thou shalt do to him as thou didst to Sihon, intimating that they ought to be encouraged by their former victory to trust in God for another victory, for he is God, and changeth not.

II. How they got possession of Bashan, a very desirable country. They took all the cities (Deu 3:4), and all the spoil of them, Deu 3:7. They made them all their own, Deu 3:10. So that now they had in their hands all that fruitful country which lay east of Jordan, from the river Arnon unto Hermon, Deu 3:8. Their conquering and possessing these countries was intended, not only for the encouragement of Israel in the wars of Canaan, but for the satisfaction of Moses before his death. Since he must not live to see the completing of their victory and settlement, God thus gives him a specimen of it. Thus the Spirit is given to those that believe as the earnest of their inheritance, until the redemption of the purchased possession.

Matthew Henry: Deu 3:12-20

Having shown how this country which they were now in was conquered, in these verses he shows how it was settled upon the Reubenites, Gadites, and half the tribe of Manasseh, which we had the story of before, Num. 32. Here is the rehearsal. 1. Moses specifies the particular parts of the country that were allotted to each tribe, especially the distribution of the lot to the half tribe of Manasseh, the subdividing of which tribe is observable. Joseph was divided into Ephraim and Manasseh; Manasseh was divided into one half on the one side Jordan and the other half on the other side: that on the east side Jordan was again divided into two great families, which had their several allotments: Jair, Deu 3:14, Machir, Deu 3:15. And perhaps Jacob's prediction of the smallness of that tribe was now accomplished in these divisions and subdivisions. Observe that Bashan is here called the land of the giants, because it had been in their possession, but Og was the last of them. These giants, it seems, had lost their country, and were rooted out of it sooner than any of their neighbours; for those who, presuming upon their strength and stature, had their hand against every man, had every man's hand against them, and went down slain to the pit, though they were the terror of the mighty in the land of the living. 2. He repeats the condition of the grant which they had already agreed to, Deu 3:18-20. That they should send a strong detachment over Jordan to lead the van in the conquest of Canaan, who should not return to their families, at least not to settle (though for a time they might retire thither into winter quarters, at the end of a campaign), till they had seen their brethren in as full possession of their respective allotments as they themselves were now in of theirs. They must hereby be taught not to look at their own things only, but at the things of others, Phi 2:4. It ill becomes an Israelite to be selfish, and to prefer any private interest before the public welfare. When we are rest we should desire to see our brethren at rest too, and should be ready to do what we can towards it; for we are not born for ourselves, but are members one of another. A good man cannot rejoice much in the comforts of his family unless withal he sees peace upon Israel, Psa 128:6.

Matthew Henry: Deu 3:21-29

Here is I. The encouragement which Moses gave to Joshua, who was to succeed him in the government, Deu 3:21, Deu 3:22. He commanded him not to fear. This those that are aged and experienced in the service of God should do all they can to strengthen the hands of those that are young, and setting out in religion. Two things he would have him consider for his encouragement: - 1. What God has done. Joshua had seen what a total defeat God had given by the forces of Israel to these two kings, and thence he might easily infer, so shall the Lord do to all the rest of the kingdoms upon which we are to make war. He must not only infer thence that thus the Lord can do with them all, for his arm is not shortened, but thus he will do, for his purpose is not changed; he that has begun will finish; as for God, his work is perfect. Joshua had seen it with his own eyes. And the more we have seen of the instances of divine wisdom, power, and goodness, the more inexcusable we are if we fear what flesh can do unto us. 2. What God had promised. The Lord your God he shall fight for you; and that cause cannot but be victorious which the Lord of hosts fights for. If God be for us, who can be against us so as to prevail? We reproach our leader if we follow him trembling.

II. The prayer which Moses made for himself, and the answer which God gave to that prayer.

1. His prayer was that, if it were God's will, he might go before Israel over Jordan into Canaan. At that time, when he had been encouraging Joshua to fight Israel's battles, taking it for granted that he must be their leader, he was touched with an earnest desire to go over himself, which expresses itself not in any passionate and impatient complaints, or reflections upon the sentence he was under, but in humble prayers to God for a gracious reversing of it. I besought the Lord. Note, We should never allow any desires in our hearts which we cannot in faith offer up to God by prayer; and what desires are innocent, let them be presented to God. We have not because we ask not. Observe,

(1.) What he pleads here. Two things: - [1.] The great experience which he had had of God's goodness to him in what he had done for Israel: " Thou hast begun to show thy servant thy greatness. Lord, perfect what thou hast begun. Thou hast given me to see thy glory in the conquest of these two kings, and the sight has affected me with wonder and thankfulness. O let me see more of the outgoings of my God, my King! This great work, no doubt, will be carried on and completed; let me have the satisfaction of seeing it."Note, the more we see of God's glory in his works the more we shall desire to see. The works of the Lord are great, and therefore are sought out more and more of all those that have pleasure therein. [2.] The good impressions that had been made upon his heart by what he had seen: For what God is there in heaven or earth that can do according to thy works? The more we are affected with what we have seen of God, of his wisdom, power, and goodness, the better we are prepared for further discoveries. Those shall see the works of God that admire him in them. Moses had thus expressed himself concerning God and his works long before (Exo 15:11), and he still continues of the same mind, that there are no works worthy to be compared with God's works, Psa 86:8.

(2.) What he begs: I pray thee let me go over, Deu 3:25. God had said he should not go over; yet he prays that he might, not knowing but that the threatening was conditional, for it was not ratified with an oath, as that concerning the people was, that they should not enter. Thus Hezekiah prayed for his own life, and David for the life of his child, after both had ben expressly threatened; and the former prevailed, though the latter did not. Moses remembered the time when he had by prayer prevailed with God to recede from the declarations which he had made of his wrath against Israel, Exo 32:14. And why might he not hope in like manner to prevail for himself? Let me go over and see the good land. Not, "Let me go over and be a prince and a ruler there;"he seeks not his own honour, is content to resign the government to Joshua; but, "Let me go to be a spectator of thy kindness to Israel, to see what I believe concerning the goodness of the land of promise."How pathetically does he speak of Canaan, that good land, that goodly mountain! Note, Those may hope to obtain and enjoy God's favours that know how to value them. What he means by that goodly mountain we may learn from Psa 78:54, where it is said of God's Israel that he brought them to the border of his sanctuary, even to this mountain which his right hand had purchased, where it is plainly to be understood of the whole land of Canaan, yet with an eye to the sanctuary, the glory of it.

2. God's answer to this prayer had in it a mixture of mercy and judgment, that he might sing unto God of both.

(1.) There was judgment in the denial of his request, and that in something of anger too: The Lord was wroth with me for your sakes, Deu 3:26. God not only sees sin in his people, but is much displeased with it; and even those that are delivered from the wrath to come may yet lie under the tokens of God's wrath in this world, and may be denied some particular favour which their hearts are much set upon. God is a gracious, tender, loving Father; but he is angry with his children when they do amiss, and denies them many a thing that they desire and are ready to cry for. But how was he wroth with Moses for the sake of Israel? Either, [1.] For that sin which they provoked him to; see Psa 106:32, Psa 106:33. Or, [2.] The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or, [3.] It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time, after the similitude of his transgression; for, if this were done to such a green tree, what should be done to the dry? He acknowledges that God would not hear him. God had often heard him for Israel, yet he would not hear him for himself. It was the prerogative of Christ, the great Intercessor, to be heard always; yet of him his enemies said, He saved others, himself he could not save, which the Jews would not have upbraided him with had they considered that Moses, their great prophet, prevailed for others, but for himself he could not prevail. Though Moses, being one of the wrestling seed of Jacob, did not seek in vain, yet he had not the thing itself which he sought for. God may accept our prayers, and yet not grant us the very thing we pray for.

(2.) Here is mercy mixed with this wrath in several things: - [1.] God quieted the spirit of Moses under the decree that had gone forth by that word (Deu 3:26), Let it suffice thee. With this word, no doubt, a divine power went to reconcile Moses to the will of God, and to bring him to acquiesce in it. If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one. " Let it suffice thee to have God for they father, and heaven for thy portion, though thou hast not every thing thou wouldest have in this world. Be satisfied with this, God is all-sufficient. "[2.] He put an honour upon his prayer in directing him not to insist upon this request: Speak no more to me of this matter. It intimates that what God does not think fit to grant we should not think fit to ask, and that God takes such a pleasure in the prayer of the upright that it is no pleasure to him, no, not in any particular instance, to give a denial to it. [3.] He promised him a sight of Canaan from the top of Pisgah, Deu 3:27. Though he should not have the possession of it, he should have the prospect of it; not to tantalize him, but such a sight of it as would yield him true satisfaction, and would enable him to form a very clear and pleasing idea of that promised land. Probably Moses had not only his sight preserved for other purposes, but greatly enlarged for this purpose; for, if he had not had such a sight of it as others could not have from the same place, it would have been no particular favour to Moses, nor the matter of a promise. Even great believers, in this present state, see heaven but at a distance. [4.] He provided him a successor, one who should support the honour of Moses and carry on and complete that glorious work which the heart of Moses was so much upon, the bringing of Israel to Canaan, and settling them there (Deu 3:28): Charge Joshua and encourage him in this work. Those to whom God gives a charge, he will be sure to give encouragement to. And it is a comfort to the church's friends (when they are dying and going off) to see God's work likely to be carried on by other hands, when they are silent in the dust.

Keil-Delitzsch: Deu 3:1-9

The Help of God in the Conquest of the Kingdom of Og of Bashan. - Deu 3:1. After the defeat of king Sihon and the conquest of his land, the Israelites were able to advance to the Jordan. But as the powerful Amoritish king Og still held the northern half of Gilead and all Bashan, they proceeded northwards at once and took the road to Bashan, that they might also defeat this king, whom the Lord had likewise given into their hand, and conquer his country (cf. Num 21:33-34). They smote him at Edrei, the modern Draà , without leaving him even a remnant; and took all his towns, i.e., as is here more fully stated in Deu 3:4., "sixty towns, the whole region of Argob, the kingdom of Og in Bashan ."These three definitions refer to one and the same country. The whole region of Argob included the sixty towns which formed the kingdom of Og in Bashan, i.e., all the towns of the land of Bashan, viz., (according to Deu 3:5) all the fortified towns, besides the unfortified and open country towns of Bashan. חבל , the chain for measuring, then the land or country measured with the chain. The name "region of Argob," which is given to the country of Bashan here, and in Deu 3:4, Deu 3:13, Deu 3:14, and also in 1Ki 4:13, is probably derived from רגוב , stone-heaps, related to רגב , a clump or clod of earth (Job 21:33; Job 38:38). The Targumists have rendered it correctly טרכונא ( Trachona ), from τραθών , a rough, uneven, stony district, so called from the basaltic hills of Hauran; just as the plain to the east of Jebel Hauran, which resembles Hauran itself, is sometimes called Tellul , from its tells or hills ( Burckhardt , Syr. p. 173).

(Note: The derivation is a much more improbable one, "from the town of Argob , πρὸς Γέρασαν πόλιν Ἀραβίας , according to the Onomast ., fifteen Roman miles to the west of Gerasa , which is called Ῥαγαβᾶ by Josephus (Ant. xiii. 15, 5).")

This district has also received the name of Bashan , from the character of its soil; for בּשׁן signifies a soft and level soil. From the name given to it by the Arabic translators, the Greek name Βαταναία , Batanaea , and possibly also the modern name of the country on the north-eastern slope of Hauran at the back of Mount Hauran, viz., Bethenije , are derived.

The name Argob probably originated in the north-eastern part of the country of Bashan, viz., the modern Leja , with its stony soil covered with heaps of large blocks of stone ( Burckhardt , p. 196), or rather in the extensive volcanic region to the east of Hauran, which was first of all brought to distinct notice in Wetzstein's travels, and of which he says that the "southern portion, bearing the name Harra , is thickly covered with loose volcanic stones, with a few conical hills among them, that have been evidently caused by eruptions"( Wetzstein , p. 6). The central point of the whole is Safa , "a mountain nearly seven hours' journey in length and about the same in breadth,"in which "the black mass streaming from the craters piled itself up wave upon wave, so that the centre attained to the height of a mountain, without acquiring the smoothness of form observable in mountains generally,"- "the black flood of lava being full of innumerable streams of stony waves, often of a bright red colour, bridged over with thin arches, which rolled down the slopes out of the craters and across the high plateau"( Wetzstein , pp. 6 and 7). At a later period this name was transferred to the whole of the district of Hauran (= Bashan), because not only is the Jebel Hauran entirely of volcanic formation, but the plain consists throughout of a reddish brown soil produced by the action of the weather upon volcanic stones, and even"the Leja plain has been poured out from the craters of the Hauran mountains"( Wetzstein , p. 23). Through this volcanic character of the soil, Hauran differs essentially from Balka, Jebel Ajlun , and the plain of Jaulan , which is situated between the Sea of Galilee and the upper Jordan on the one side, and the plain of Hauran on the other, and reaches up to the southern slope of the Hermon. In these districts the limestone and chalk formations prevail, which present the same contrast to the basaltic formation of the Hauran as white does to black (cf. v. Raumer , Pal. pp. 75ff.). - The land of the limestone and chalk formation abounds in caves, which are not altogether wanting indeed in Hauran (as v. Raumer supposes), though they are only found in eastern and south-eastern Hauran, where most of the volcanic elevations have been perforated by troglodytes (see Wetzstein, pp. 92 and 44ff.). But the true land of caves on the east of the Jordan is northern Gilead, viz., Erbed and Suêt ( Wetzst . p. 92). Here the troglodyte dwellings predominate, whereas in Hauran you find for the most part towns and villages with houses of one or more stories built above the surface of the ground, although even on the eastern slope of the Hauran mountains there are hamlets to be seen, in which the style of building forms a transition from actual caves to dwellings built upon the ground. An excavation is first of all made in the rocky plateau, of the breadth and depth of a room, and this is afterwards arched over with a solid stone roof. The dwellings made in this manner have all the appearance of cellars or tunnels. This style of building, such as Wetzstein found in Hibbike for example, belongs to the most remote antiquity. In some cases, hamlets of this kind were even surrounded by a wall. Those villages of Hauran which are built above the surface of the ground, attract the eye and stimulate the imagination, when seen from a distance, in various ways. "In the first place, the black colour of the building materials present the greatest contrast to the green around them, and to the transparent atmosphere also. In the second place, the height of the walls and the compactness of the houses, which always form a connected whole, are very imposing. In the third place, they are surmounted by strong towers. And in the fourth place, they are in such a good state of preservation, that you involuntarily yield to the delusion that they must of necessity be inhabited, and expect to see people going out and in"( Wetzstein , p. 49). The larger towns are surrounded by walls; but the smaller ones as a rule have none: "the backs of the houses might serve as walls."The material of which the houses are built is a grey dolerite, impregnated with glittering particles of olivine. "The stones are rarely cemented, but the fine and for the most part large squares lie one upon another as if they were fused together.""Most of the doors of the houses which lead into the streets or open fields are so low, that it is impossible to enter them without stooping; but the large buildings and the ends of the streets have lofty gateways, which are always tastefully constructed, and often decorated with sculptures and Greek inscriptions."The "larger gates have either simple or (what are most common) double doors. They consist of a slab of dolerite. There are certainly no doors of any other kind."These stone doors turn upon pegs, deeply inserted into the threshold and lintel. "Even a man can only shut and open doors of this kind, by pressing with the back or feet against the wall, and pushing the door with both hands"( Wetzstein , pp. 50ff.; compare with this the testimony of Buckingham, Burckhardt, Seetzen , and others, in v. Raumer's Palestine, pp. 78ff.).

Now, even if the existing ruins of Hauran date for the most part from a later period, and are probably of a Nabataean origin belonging to the times of Trajan and the Antonines, yet considering the stability of the East, and the peculiar nature of the soil of Hauran, they give a tolerably correct idea of the sixty towns of the kingdom of Og of Bashan, all of which were fortified with high walls, gates, and bars, or, as it is stated in 1Ki 4:13,"with walls and brazen bars."

(Note: It is also by no means impossible, that many of the oldest dwellings in the ruined towers of Hauran date from a time anterior to the conquest of the land by the Israelites. "Simple, built of heavy blocks of basalt roughly hewn, and as hard as iron, with very thick walls, very strong stone gates and doors, many of which were about eighteen inches thick, and were formerly fastened with immense bolts, and of which traces still remain; such houses as these may have been the work of the old giant tribe of Rephaim, whose king, Og, was defeated by the Israelites 3000 years ago"( C. v. Raumer , Pal. p. 80, after Porter's Five Years in Damascus).)

The brazen bars were no doubt, like the gates themselves, of basalt or dolerite, which might easily be mistaken for brass. Besides the sixty fortified towns, the Israelites took a very large number of הפּרזי ערי , "towns of the inhabitants of the flat country," i.e., unfortified open hamlets and villages in Bashan, and put them under the ban, like the towns of king Sihon (Deu 3:6, Deu 3:7; cf. Deu 2:34-35). The infinitive, החרם , is to be construed as a gerund (cf. Ges. §131, 2; Ewald , §280, a .). The expression, "kingdom of Og in Bashan,"implies that the kingdom of Og was not limited to the land of Bashan, but included the northern half of Gilead as well. In Deu 3:8-11, Moses takes a retrospective view of the whole of the land that had been taken on the other side of the Jordan; first of all (Deu 3:9) in its whole extent from the Arnon to Hermon, then (Deu 3:10) in its separate parts, to bring out in all its grandeur what the Lord had done for Israel. The notices of the different names of Hermon (Deu 3:9), and of the bed of king Og (Deu 3:11), are also subservient to this end. Hermon is the southernmost spur of Antilibanus, the present Jebel es Sheikh , or Jebel et Telj . The Hebrew name is not connected with חרם , anathema , as Hengstenberg supposes (Diss. pp. 197-8); nor was it first given by the Israelites to this mountain, which formed part of the northern boundary of the land which they had taken; but it is to be traced to an Arabic word signifying prominens montis vertex , and was a name which had long been current at that time, for which the Israelites used the Hebrew name שׂיאן ( Sion = נשׂיאן , the high, eminent: Deu 4:48), though this name did not supplant the traditional name of Hermon . The Sidonians called it Siron , a modified form of שׁריון (1Sa 17:5), or נשׂיון (Jer 46:4), a "coat of mail;"the Amorites called it Senir , probably a word with the same meaning. In Psa 29:6, Sirion is used poetically for Hermon ; and Ezekiel (Eze 27:4) uses Senir , in a mournful dirge over Tyre, as synonymous with Lebanon ; whilst Senir is mentioned in 1Ch 5:23, and Shenir in Son 4:8, in connection with Hermon, as a part of Antilibanus, as it might very naturally happen that the Amoritish name continued attached to one or other of the peaks of the mountain, just as we find that even Arabian geographers, such as Abulfeda and Maraszid , call that portion of Antilibanus which stretches from Baalbek to Emesa (Homs, Heliopolis) by the name of Sanir .

Keil-Delitzsch: Deu 3:10

The different portions of the conquered land were the following: המּישׁר , the plain , i.e., the Amoritish table-land, stretching from the Arnon to Heshbon, and in a north-easterly direction nearly as far as Rabbath-Ammon, with the towns of Heshbon, Bezer, Medeba, Jahza, and Dibon (Deu 4:43; Jos 13:9, Jos 13:16-17, Jos 13:21; Jos 20:8; Jer 48:21.), which originally belonged to the Moabites, and is therefore called "the field of Moab"in Num 21:20. "The whole of Gilead," i.e., the mountainous region on the southern and northern sides of the Jabbok, which was divided into two halves by this river. The southern half, which reached to Heshbon, belonged to the kingdom of Sihon (Jos 12:2), and was assigned by Moses to the Reubenites and Gadites (Deu 3:12); whilst the northern half, which is called "the rest of Gilead"in Deu 3:13, the modern Jebel Ajlun , extending as far as the land of Bashan (Hauran and Jaulan), belonged to the kingdom of Og (Jos 12:5), and was assigned to the Manassite family of Machir (Deu 3:15, and Jos 13:31; cf. v. Raumer , Pal. pp. 229, 230). "And all Bashan unto Salcah and Edrei." All Bashan included not only the country of Hauran (the plan and mountain), but unquestionably also the district of Jedur and Jaulan , to the west of the sea of Galilee and the upper Jordan, or the ancient Gaulonitis (Jos. Ant. xviii. 4, 6, etc.), as the kingdom of Og extended to the coasts of Geshuri and Maachathi (see at Deu 3:14). Og had not conquered the whole of the land of Hauran, however, but only the greater part of it. His territory extended eastwards to Salcah , i.e., the present Szalchat or Szarchad , about six hours to the east of Bozrah , south of Jebel Hauran, a town with 800 houses, and a castle upon a basaltic rock, but uninhabited (cf. v. Raumer , Pal. p. 255); and northwards to Edrei , i.e., the northern Edrei (see at Num 21:33), a considerable ruin on the northwest of Bozrah , three or four English miles in extent, in the old buildings of which there are 200 families living at present (Turks, Druses, and Christians). By the Arabian geographers ( Abulfeda, Ibn Batuta ) it is called Sora, by modern travellers Adra or Edra ( v. Richter ), or Oezraa ( Seetzen ), or Ezra ( Burckhardt ), and Edhra (Robinson, App. 155). Consequently nearly the whole of Jebel Hauran, and the northern portion of the plain, viz., the Leja , were outside the kingdom of Og and the land of Bashan, of which the Israelites took possession, although Burckhardt reckons Ezra as part of the Leja.

Keil-Delitzsch: Deu 3:11

Even in Abraham's time, the giant tribe of Rephaim was living in Bashan (Gen 14:5). But out of the remnant of these, king Og, whom the Israelites defeated and slew, was the only one left. For the purpose of recalling the greatness of the grace of God that had been manifested in that victory, and not merely to establish the credibility of the statements concerning the size of Og ("just as things belonging to an age that has long passed away are shown to be credible by their remains," Spinoza , etc.), Moses points to the iron bed of this king, which was still in Rabbath-Ammon, and was nine cubits long and four broad, "after the cubit of a man,"i.e., the ordinary cubit in common use (see the analogous expression, "a man's pen,"Isa 8:1). הלה , for הלא , synonymous with הנּה . There is nothing to amaze is in the size of the bed or bedstead given here. The ordinary Hebrew cubit was only a foot and a half, probably only eighteen Dresden inches (see my Archäologie , ii. p. 126, Anm. 4). Now a bed is always larger than the man who sleeps in it. But in this case Clericus fancies that Og "intentionally exceeded the necessary size, in order that posterity might be led to draw more magnificent conclusions from the size of the bed, as to the stature of the man who was accustomed to sleep in it."He also refers to the analogous case of Alexander the Great, of whom Diod. Sic. (xvii. 95) affirms, that whenever he was obliged to halt on his march to India, he made colossal arrangements of all kinds, causing, among other things, two couches to be prepared in the tents for every foot-soldier, each five cubits long, and two stalls for every horseman, twice as large as the ordinary size, "to represent a camp of heroes, and leave striking memorials behind for the inhabitants of the land, of gigantic men and their supernatural strength."With a similar intention Og may also have left behind him a gigantic bed as a memorial of his superhuman greatness, on the occasion of some expedition of his against the Ammonites; and this bed may have been preserved in their capital as a proof of the greatness of their foe.

(Note: "It will often be found, that very tall people are disposed to make themselves appear even taller than they actually are"(Hengstenberg, Diss. ii. p. 201). Moreover, there are still giants who are eight feet high and upwards. "According to the N. Preuss. Zeit. of 1857, there came a man to Berlin 8 feet 4 inches high, and possibly still growing, as he was only twenty years old; and he was said to have a great-uncle who was nine inches taller"( Schultz ).)

Moses might then refer to this gigantic bed of Og, which was known to the Israelites; and there is no reason for resorting to the improbable conjecture, that the Ammonites had taken possession of a bed of king Og upon some expedition against the Amorites, and had carried it off as a trophy to their capital.

(Note: There is still less probability in the conjecture of J. D. Michaelis, Vater, Winer, and others, that Og's iron bed was a sarcophagus of basalt, such as are still frequently met with in those regions, as much as 9 feet long and 3 1/2 feet broad, or even as much as 12 feet long and 6 feet in breadth and height (vid., Burckhardt , pp. 220, 246; Robinson, iii. p. 385; Seetzen , i. pp. 355, 360); and the still further assumption, that the corpse of the fallen king was taken to Rabbah, and there interred in a royal way, is altogether improbable.)

" Rabbath of the sons of Ammon,"or briefly Rabbah , i.e., the great (Jos 13:25; 2Sa 11:1), was the capital of the Ammonites, afterwards called Philadelphia , probably from Ptolemaeus Philadelphus; by Polybius , Ῥαββατάμανα ; by Abulfeda , Ammân , which is the name still given to the uninhabited ruins on the Nahr Ammân , i.e., the upper Jabbok (see Burckhardt , pp. 612ff. and v. Raumer , Pal. p. 268).

Keil-Delitzsch: Deu 3:12-13

Review of the Distribution of the Conquered Land. - The land which the Israelites had taken belonging to these two kingdoms was given by Moses to the two tribes and a half for their possession, viz., the southern portion from Aroer in the Arnon valley (see at Num 32:34), and half Gilead (as far as the Jabbok: see at Deu 3:10) with its towns, which are enumerated in Jos 13:15-20 and Jos 13:24-28, to the Reubenites and Gadites; and the northern half of Gilead, with the whole of Bashan (i.e., all the region of Argob: see at Deu 3:4, and Num 32:33), to the half-tribe of Manasseh. לכל־הבּשׁן , "as for all Bashan," is in apposition to "all the region of Argob," and the ל simply serves to connect it; for "all the region of Argob"was not merely one portion of Bashan, but was identical with "all Bashan,"so far as it belonged to the kingdom of Og (see at v. 4). All this region passed for a land of giants. הקּרא , to be called, i.e., to be, and to be recognised as being.

Keil-Delitzsch: Deu 3:14

The region of Argob, or the country of Bashan, was given to Jair (see Num 32:41), as far as the territory of the Geshurites and Maachathites (cf. Jos 12:5; Jos 13:11). "Unto," as far as, is to be understood as inclusive. This is evident from the statement in Jos 13:13 : "The children of Israel expelled not the Geshurites nor the Maachathites; but the Geshurites and the Maachathites dwell among the Israelites until this day ."Consequently Moses allotted the territory of these two tribes to the Manassites, because it formed part of the kingdom of Og. " Geshuri and Maachathi "are the inhabitants of Geshur and Maachah , two provinces which formed small independent kingdoms even in David's time (2Sa 3:3; 2Sa 13:37, and 2Sa 10:6). Geshur bordered on Aram. The Geshurites and Aramaeans afterwards took from the Israelites the Jair -towns and Kenath , with their daughter towns (1Ch 2:23). In David's time Geshur had a king Thalmai , whose daughter David married. This daughter was the mother of Absalom; and it was in Geshur that Absalom lived for a time in exile (2Sa 3:3; 2Sa 13:37; 2Sa 14:23; 2Sa 15:8). The exact situation of Geshur has not yet been determined. It was certainly somewhere near Hermon, on the eastern side of the upper Jordan, and by a bridge over the Jordan, as Geshur signifies bridge in all the Semitic dialects. Maachah , which is referred to in 1Ch 19:6 as a kingdom under the name of Aram-Maachah (Eng. V. Syria-Maachah), is probably to be sought for to the north-east of Geshur . According to the Onomast . ( s. v. Μαχαθί ), it was in the neighbourhood of the Hermon. " And he called them (the towns of the region of Argob) after his own name; Bashan (sc., he called) Havvoth Jair unto this day "(cf. Num 32:41). The word חוּת ( Havvoth ), which only occurs in connection with the Jair -towns, does not mean towns or camps of a particular kind, viz., tent villages, as some suppose, but is the plural of חוּה , life ( Leben , a common German termination, e.g., Eisleben ), for which afterwards the word חיּה was used (comp. 2Sa 23:13 with 1Ch 11:15). It applies to any kind of dwelling-place, being used in the passages just mentioned to denote even a warlike encampment. The Jair's-lives ( Jairsleben ) were not a particular class of towns, therefore, in the district of Argob, but Jair gave this collective name to all the sixty fortified towns, as is perfectly evident from the verse before us when compared with Deu 3:5 and Num 32:41, and expressly confirmed by Jos 13:30 and 1Ki 4:13, where the sixty fortified towns of the district of Argob are called Havvoth Jair . - The statement in 1Ch 2:22-23, that " Jair had twenty-three towns in Gilead (which is used here as in Deu 34:1; Jos 22:9; Jos 13:15; Jdg 5:17; Jdg 20:1, to denote the whole of Palestine to the east of the Jordan), and Geshur and Aram took the Havvoth Jair from them , (and) Kenath and its daughters, sixty towns (sc., in all),"is by no means at variance with this, but, on the contrary, in the most perfect harmony with it. For it is evident from this passage, that the twenty-three Havvoth Jair, with Kenath and its daughters, formed sixty towns altogether. The distinction between the twenty-three Havvoth Jair and the other thirty-seven towns, viz., Kenath and its daughters, is to be explained from the simple fact that, according to Num 32:42, Nobah , no doubt a family of sons of Machir related to Jair, conquered Kenath and its daughters, and called the conquered towns by his name, namely, when they had been allotted to him by Moses. Consequently Bashan, or the region of Argob, with its sixty fortified towns, was divided between two of the leading families of Machir the Manassite, viz., the families of Jair and Nobah , each family receiving the districts which it had conquered, together with their towns; namely, the family of Nobah , Kenath and its daughter towns, or the eastern portion of Bashan; and the family of Jair , twenty-three towns in the west, which are called Havvoth Jair in 1Ch 2:23, in harmony with Num 32:41, where Jair is said to have given this name to the towns which were conquered by him. In the address before us, however, in which Moses had no intention to enter into historical details, all the (sixty) towns of the whole district of Argob, or the whole of Bashan, are comprehended under the name of Havvoth Jair , probably because Nobah was a subordinate branch of the family of Jair , and the towns conquered by him were under the supremacy of Jair. The expression "unto this day"certainly does not point to a later period than the Mosaic age. This definition of time is simply a relative one. It does not necessarily presuppose a very long duration, and here it merely serves to bring out the marvellous change which was due to the divine grace, viz., that the sixty fortified towns of the giant king Og of Bashan had now become Jair's lives.

(Note: The conquest of these towns, in fact, does not seem to have been of long duration, and the possession of them by the Israelites was a very disputed one (cf. 1Ch 2:22-23). In the time of the judges we find thirty in the possession of the judge Jair (Jdg 10:4), which caused the old name Havvoth Jair to be revived.)

Keil-Delitzsch: Deu 3:15-20

Machir received Gilead (see Num 32:40). - In Deu 3:16 and Deu 3:17 the possession of the tribes of Reuben and Gad is described more fully according to its boundaries. They received the land of Gilead (to the south of the Jabbok) as far as the brook Arnon, the middle of the valley and its territory. הנּחל תּוך is a more precise definition of ארנן נחל , expressive of the fact that the territory of these tribes was not to reach merely to the northern edge of the Arnon valley, but into the middle of it, viz., to the river Arnon, which flowed through the middle of the valley; and וּגבוּל (and the border) is an explanatory apposition to what goes before, as in Num 34:6, signifying, "viz., the border of the Arnon valley as far as the river ."On the east, " even unto Jabbok the brook, the (western) border of the Ammonites "(i.e., as far as the upper Jabbok, the Nahr Ammân: see at Num 21:24); and on the west" The Arabah (the Ghor: see Deu 1:1) and the Jordan with territory "(i.e., with its eastern bank), " from Chinnereth "(i.e., the town from which the Sea of Galilee received the name of Sea of Chinnereth: Num 34:11; see at Jos 19:35) " to the sea of the Arabah, the Salt Sea under the slopes of Pisgah (see at Num 21:15 and Num 27:12) eastward "(i.e., merely the eastern side of the Arabah and Jordan). - In Deu 3:18-20 Moses reminds them of the conditions upon which he had given the two tribes and a half the land referred to for their inheritance (cf. Num 32:20-32).

Keil-Delitzsch: Deu 3:21-29

Nomination of Joshua as his Successor. - This reminiscence also recalls the goodness of God in the appointment of Joshua (Num 27:12.), which took place "at that time," i.e., after the conquest of the land on the east of the Jordan. In accordance with the object of his address, which was to hold up to view what the Lord had done for Israel, he here relates how, at the very outset, he pointed Joshua to the things which he had seen with his eyes ( הראת עיניך , thine eyes were seeing; cf. Ewald , §335, b .), namely, to the defeat of the two kings of the Amorites, in which the pledge was contained, that the faithful covenant God would complete the work He had begun, and would do the same to all kingdoms whither Joshua would go over (i.e., across the Jordan).

Deu 3:22

For this reason they were not to be afraid; for Jehovah Himself would fight for them. " He "is emphatic, and adds force to the subject.

Deu 3:23-24

Moses then describes how, notwithstanding his prayer, the Lord had refused him permission to cross over into Canaan and see the glorious land. This prayer is not mentioned in the historical account given in the fourth book; but it must have preceded the prayer for the appointment of a shepherd over the congregation in Num 27:16, as the Lord directs him in His reply (Deu 3:28) to appoint Joshua as the leader of the people. In his prayer, Moses appealed to the manifestations of divine grace which he had already received. As the Lord had already begun to show him His greatness and His mighty hand, so might He also show him the completion of His work. The expression, "begun to show Thy greatness,"relates not so much to the mighty acts of the Lord in Egypt and at the Red Sea (as in Exo 32:11-12, and Num 14:13.), as to the manifestation of the divine omnipotence in the defeat of the Amorites, by which the Lord had begun to bring His people into the possession of the promised land, and had made Himself known as God, to whom there was no equal in heaven or on earth. אשׁר before אל מי (v. 24) is an explanatory and causal relative: because ( quod, quia ), or for. "For what God is there in heaven and on earth," etc. These words recall Exo 15:11, and are echoed in many of the Psalms, - in Psa 86:8 almost verbatim . The contrast drawn between Jehovah and other gods does not involve the reality of the heathen deities, but simply presupposes a belief in the existence of other gods, without deciding as to the truth of that belief. גּבוּרת , manifestations of גּבוּרה , mighty deeds.

Deu 3:25

"I pray Thee, let me go over." אעבּרה־נּא , a form of desire, used as a petition, as in Deu 2:27; Num 21:22, etc. " That goodly mountain "is not one particular portion of the land of Canaan, such as the mountains of Judah, or the temple mountain (according to Exo 15:17), but the whole of Canaan regarded as a mountainous country, Lebanon being specially mentioned as the boundary wall towards the north. As Moses stood on the lower level of the Arabah, the promised land presented itself not only to his eyes, but also to his soul, as a long mountain range; and that no merely as suggestive of the lower contrast, that "whereas the plains in the East are for the most part sterile, on account of the want of springs or rain, the mountainous regions, which are well watered by springs and streams, are very fertile and pleasant"( Rosenmüller ), but also on a much higher ground, viz., as a high and lofty land, which would stand by the side of Horeb, "where he had spent the best and holiest days of his life, and where he had seen the commencement of the covenant between God and His people"( Schultz ).

Deu 3:26

But the Lord would not grant his request. " Let it suffice thee' ( satis sit tibi , as in Deu 1:6), substantially equivalent to 2Co 12:8, "My grace is sufficient for thee"(Schultz). בּ דּבּר , to speak about a thing (as in Deu 6:7; Deu 11:19, etc.).

Deu 3:27-28

Deu 3:27 is a rhetorical paraphrase of Num 27:12, where the mountains of Abarim are mentioned in the place of Pisgah , which was the northern portion of Abarim. (On Deu 3:28, cf. Deu 1:38 and Num 27:23.)

Deu 3:29

"So we abode in the valley over against Beth-peor," i.e., in the Arboth Moab (Num 22:1), sc., where we still are. The pret. ונּשׁב is used, because Moses fixes his eye upon the past, and looks back upon the events already described in Num 28-34 as having taken place there. On Beth-Peor , see at Num 23:28.

Constable: Deu 1:6--4:41

II. MOSES' FIRST MAJOR ADDRESS: A REVIEW OF GOD'S FAITHFULNESS 1:6--4:40

". . . an explicit literary structure to the book is expressed in the sermons or speeches of Moses; a substructure is discernible in the covenantal character of the book; and a theological structure is revealed in its theme of the exclusive worship of the Lord as found in the Ten Commandments, particularly in the First Commandment and its positive expression in the Shema (Deut. 6:4-5)."¹⁹

The writer set forth God's acts for Israel as the basis on which he appealed to the new generation of Israelites to renew the Mosaic Covenant with Him.

". . . it is not an overstatement to propose that covenant is the theological center of Deuteronomy. . . .

". . . any attempt to deal with Deuteronomy theologically must do so with complete and appropriate attention to its form and its dominant covenant theme. This means that God's revelation of Himself and of other matters must be understood within a covenant context because it is His purpose in the document to represent Himself in a particularized role--Sovereign, Redeemer, covenant-maker, and benefactor."²⁰

"The preamble in the international suzerainty treaties was followed by a historical survey of the relationship of lord and vassal. It was written in an I-thou style, and it sought to establish the historical justification for the lord's continuing reign. Benefits allegedly conferred upon the vassal by the lord were cited, with a view to grounding the vassal's allegiance in a sense of gratitude complementary to the sense of fear which the preamble's awe-inspiring identification of the suzerain was calculated to produce. When treaties were renewed, the historical prologue was brought up to date. All these formal features characterize Deut 1:6-4:49."²¹

Moses pointed out Israel's unfaithfulness to emphasize God's faithfulness.

Constable: Deu 3:1-11

4. The conquest of the kingdom of Og 3:1-11

This record is also very similar to the previous account of this conquest in Numbers 21:33-35, though Moses provided more information here. Again Moses interpreted Israel's history to emphasize God's faithfulness. The land of Bashan, or Argob, was a fertile, heavily forested plateau famous for its oaks (Isa. 2:13) and livestock (32:14; Amos 4:1).⁴¹ The spies had feared the giants and walled cities of Canaan. Nevertheless in this campaign God delivered to His people 60 heavily fortified cities besides many other rural towns plus at least one real giant, Og. Moses probably recorded the size of his king size bed (v. 11) to document the fact that God gave the Israelites victory over the giants they had so greatly feared. Some writers have argued that the Hebrew word eres means sarcophagus rather than bed.⁴² Most translators disagree. His bed probably contained iron decorations since at this time iron was a precious metal.⁴³

Constable: Deu 3:1--5:13

B. Entrance into the land 3:1-5:12

The entrance into the land was an extremely important event in the life of Israel. The writer marked it off in three major movements. Each one begins with a command of God to Joshua (3:7-8; 4:1-3; and 4:15-16) followed by the communication of the command to the people and then its execution. The way the narrator told the story seems designed to impress on the reader that it was Yahweh who was bringing His people miraculously into the land.

Constable: Deu 3:12-20

5. A review of the distribution of the conquered land 3:12-20

The division of the land of these two Amorite kings among two and one-half Israelite tribes (cf. Num. 32) further fulfilled God's promise to give the land to His people. This extensive portion of real estate was part of the land God promised to Abraham.

Moses' earlier description of this conquest stressed Israel's role in taking this land (Num. 32), but in this one he stressed that it was God who gave it to them (v. 20).

Constable: Deu 3:21-29

6. Moses' anticipation of future blessing 3:21-29

Moses encouraged Joshua, his successor, to take courage on the basis of all that God had done for Israel thus far, especially in defeating Sihon and Og (vv. 21-22). A better translation of verse 22 is ". . . for Yahweh [the covenant-keeping God] your Elohim [strong One], He [emphatic] is the one fighting for you." Israel's future success was certain because of Israel's God, not because of Israel's strength or wisdom.

Moses was so eager to see the Promised Land that he requested permission to enter it even for just a brief visit (vv. 23-25). Because of his sin, which the people provoked by their incessant complaining but which Moses did not shirk responsibility for, God did not permit this (v. 26). God did, however, allow Moses to view the land from a good vantage point (v. 27; cf. 34:1-3).

"In this section we also have one of Moses' prayers (vv. 23-29). These prayers contribute to a profile of Moses as a type or model figure that is anticipatory of later figures in the biblical tradition. The primary components of this profile show Moses as a suffering servant [here], teacher (see discussion of 5:22-33), intercessor (see ch. 9), and prophet (see 18:9-22)."⁴⁴

God charged Moses with encouraging Joshua further (v. 28). It is much easier to live by sight than by faith in God's promises.

Guzik: Deu 3:1-29 - Moses Remembers the March On to Canaan, and the Appointment of Joshua

Deuteronomy 3 - Moses Remembers the March On to Canaan, and the Appointment of Joshua

A. Moses remembers the defeat of Bashan.

1. (1-2) God commands Israel to attack Bashan.

"Then we turned and went up the road to Bashan; and Og king of Bashan came out against us, he and all his people, to battle at Edrei. And the LORD said to me, 'Do not fear him, for I have delivered him and all his people and his land into your hand; you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon.'"

a. Do not fear him, for I have delivered him and all his people and his land into your hand: As Israel continued closer to the Promised Land, moving westward towards the Jordan River, they passed through the land of Og, king of Bashan.

2. (3-11) Israel defeats Bashan.

"So the LORD our God also delivered into our hands Og king of Bashan, with all his people, and we attacked him until he had no survivors remaining. And we took all his cities at that time; there was not a city which we did not take from them: sixty cities, all the region of Argob, the kingdom of Og in Bashan. All these cities were fortified with high walls, gates, and bars, besides a great many rural towns. And we utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying the men, women, and children of every city. But all the livestock and the spoil of the cities we took as booty for ourselves. And at that time we took the land from the hand of the two kings of the Amorites who were on this side of the Jordan, from the River Arnon to Mount Hermon (the Sidonians call Hermon Sirion, and the Amorites call it Senir), all the cities of the plain, all Gilead, and all Bashan, as far as Salcah and Edrei, cities of the kingdom of Og in Bashan. For only Og king of Bashan remained of the remnant of the giants. Indeed his bedstead was an iron bedstead. (Is it not in Rabbah of the people of Ammon?) Nine cubits is its length and four cubits its width, according to the standard cubit."

a. And we took all his cities at that time . . . sixty cities: This brought Israel even more territory to occupy on the east side of the Jordan River, and it showed them that they could, through the power of God, overcome the mighty enemies the would confront on the west side of the Jordan River.

b. Only Og king of Bashan remained of the remnant of the giants: Apparently, Og was the last of the rephaim in his area, on the east side of the Jordan River.

i. The repeated references to the rephaim in these first three chapters shows that Israel, when trusting in God, was well able to defeat this race of fearsome warriors. It also shows that their fear of these men back in Numbers 13, where they first refused to go into the Promised Land, was unfounded. Their excuses are shown to be weaker in light of the next generation's victories.

c. Indeed his bedstead was an iron bedstead: Og's bedstead was 14 feet by 6 feet in modern measurement. Some commentators believe this actually describes his burial sarcophagus.

B. Moses remembers the tribes that settled on the east side of the Jordan River.

1. (12-17) The division of the land conquered on the east side of the Jordan River among the tribes of Reuben, Gad, and half the tribe of Manasseh.

"And this land, which we possessed at that time, from Aroer, which is by the River Arnon, and half the mountains of Gilead and its cities, I gave to the Reubenites and the Gadites. The rest of Gilead, and all Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. (All the region of Argob, with all Bashan, was called the land of the giants. Jair the son of Manasseh took all the region of Argob, as far as the border of the Geshurites and the Maachathites, and called Bashan after his own name, Havoth Jair, to this day.) Also I gave Gilead to Machir. And to the Reubenites and the Gadites I gave from Gilead as far as the River Arnon, the middle of the river as the border, as far as the River Jabbok, the border of the people of Ammon; the plain also, with the Jordan as the border, from Chinnereth as far as the east side of the Sea of the Arabah (the Salt Sea), below the slopes of Pisgah."

a. And this land, which we possessed at that time: These two-and-one-half tribes decided that this land on the east side of the Jordan River was good enough for them, and the LORD allowed it - if they would fulfill the obligations mentioned in the following verses.

2. (18-20) The command for the trans-jordan tribes to assist the rest of Israel in the conquest of Canaan.

"Then I commanded you at that time, saying: 'The LORD your God has given you this land to possess. All you men of valor shall cross over armed before your brethren, the children of Israel. But your wives, your little ones, and your livestock (I know that you have much livestock) shall stay in your cities which I have given you, until the LORD has given rest to your brethren as to you, and they also possess the land which the LORD your God is giving them beyond the Jordan. Then each of you may return to his possession which I have given you.'"

C. Moses remembers the appointment of Joshua.

1. (21-22) Moses encourages Joshua.

"And I commanded Joshua at that time, saying, 'Your eyes have seen all that the LORD your God has done to these two kings; so will the LORD do to all the kingdoms through which you pass. You must not fear them, for the LORD your God Himself fights for you.'"

a. And I commanded Joshua at that time: Joshua had a huge job to do - to bring a whole nation into a land where they would not be welcome, and where they would have to fight to possess what God had rightfully given to them.

b. You must not fear them, for the LORD your God Himself fights for you: With this huge challenge in front of him, Joshua is encouraged to remember all that the LORD your God has done to these two kings (Sihon and Og). Remembering God's past faithfulness is key to present and future victory.

2. (23-29) Moses remembers his plea to enter the Promised Land.

"Then I pleaded with the LORD at that time, saying: 'O Lord GOD, You have begun to show Your servant Your greatness and Your mighty hand, for what god is there in heaven or on earth who can do anything like Your works and Your mighty deeds? I pray, let me cross over and see the good land beyond the Jordan, those pleasant mountains, and Lebanon.' But the LORD was angry with me on your account, and would not listen to me. So the LORD said to me: 'Enough of that! Speak no more to Me of this matter. Go up to the top of Pisgah, and lift your eyes toward the west, the north, the south, and the east; behold it with your eyes, for you shall not cross over this Jordan. But command Joshua, and encourage him and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you will see.' So we stayed in the valley opposite Beth Peor."

a. Then I pleaded with the LORD . . . Let me cross over and see: Moses knew God was rich in mercy and forgiveness. He knew there was no harm in asking God to relent from His previous judgment that Moses would not see the Promised Land.

i. We can appreciate what a painful thing this was for Moses. He lived the first 40 years of his life confident in his own ability to deliver Israel. He spent the next 40 years of his life having that confidence demolished as he tended his father-in-law's sheep. He spent the last 40 years of his life being used of God to do what he was called to do. Now, he was not allowed to see the end result. No wonder Moses pleaded with the LORD.

b. Enough of that! Speak no more to Me of this matter: God did not want to hear Moses' appeal on this matter. Because of his sin at Meribah (Numbers 20), where he misrepresented God as being angry with Israel when He was not, Moses could not enter the Promised Land.

i. This may seem an excessively harsh punishment for Moses. It seemed that after only one slip-up, he then had to die short of the Promised Land. But Moses was being judged by a stricter standard because of his leadership position with the nation, and because he had a uniquely close relationship with God.

ii. It is right for teachers and leaders to be judged by a stricter standard (James 3:1); though it is unrighteous to hold teachers and leaders to a perfect standard. It is true the people's conduct was worse than Moses' but it is irrelevant.

iii. Worst of all, Moses defaced a beautiful picture of Jesus' redemptive work through the rock which provided water in the wilderness. The New Testament makes it clear this water-providing, life-giving rock was a picture of Jesus (1 Corinthians 10:4). Jesus, being struck once, provided life for all who would drink of Him (John 7:37). But was unnecessary - and unrighteous - that Jesus would be struck again, much less again twice, because the Son of God needed only to suffer once (Hebrews 10:10-12). Jesus can now be come to with words of faith (Romans 10:8-10), as Moses should have only used words of faith to bring life-giving water to the nation of Israel. Moses "ruined" this picture of the work of Jesus God intended.

c. Speak no more to Me of this matter: Moses was a great man of intercession - perhaps one of the greatest in the Bible. Yet, God would say "no" even to Moses in prayer. God will sometimes say no even to His mightiest intercessors (Jeremiah 15:1).

d. Go up to Pisgah: This was the place where Moses would be able to see the Promised from a distance, and then die - and where the book of Deuteronomy will end.

e. But command Joshua, and encourage him and strengthen him: It was probably easy for Moses to have a bad attitude here - "well, if I'm not going into the Promised Land, I'm sure not going to knock myself out training my replacement." But that was not the heart of Moses - he would do everything he could to love the people, prepare them to go in, and to make Joshua a success. A man of God would not do it any other way.

i. Moses had the heart of a true shepherd. He knew that his ministry was not centered on himself and his own satisfaction, but on God and His people.

ii. "In fact, Moses' death is not recorded until chapter 34, so that the whole book of Deuteronomy is framed between the announcement of Moses' impending death and the announcement of his actual death. The book is thus, in a sense, the spiritual testament of Moses, Israel's great Lawgiver." (Thompson)

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Deuteronomy (Pendahuluan Kitab)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Garis Besar)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Pendahuluan Kitab)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 3 (Pendahuluan Pasal)

Overview

Deu 3:1, The conquest of Og, king of Bashan; Deu 3:11, The size of his bed; Deu 3:12, The distribution of his lands to the two tribes and half; Deu 3:23, Moses prays to enter into the land; Deu 3:26, He is permitted to see it.

Poole: Deuteronomy (Pendahuluan Kitab)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 3 (Pendahuluan Pasal)

CHAPTER 3

Their march to Bashan, Deu 3:1 . Og its king is put to flight; they possess his land, Deu 3:2-11 ; which is distributed to two tribes and half, Deu 3:12-17 ; who are commanded to assist their brethren to possess the land beyond Jordan, Deu 3:18-20 . Moses encourages Joshua, Deu 3:21,22 . His prayer to go into the promised land Deu 3:23-25 . God grants not his request, Deu 3:26 . He gives him a prospect of it, Deu 3:27 ; and bids him encourage Joshua, Deu 3:28 .

MHCC: Deuteronomy (Pendahuluan Kitab)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 3 (Pendahuluan Pasal)

(Deu 3:1-11) The conquest of Og king of Bashan.

(Deu 3:12-20) The land of Gilead and Bashan.

(Deu 3:21-29) Moses encourages Joshua.

Matthew Henry: Deuteronomy (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 3 (Pendahuluan Pasal)

Moses, in this chapter, relates, I. The conquest of Og, king of Bashan, and the seizing of his country (Deu 3:1-11). II. The distribution of these new conquests to the two tribes and a half (Deu 3:12-17). Under certain provisos and limitations (Deu 3:18-20). III. The encouragement given to Joshua to carry on the war which was so gloriously begun (Deu 3:21, Deu 3:22). IV. Moses's request to go over into Canaan (Deu 3:23-25), with the denial of that request, but the grant of an equivalent (Deu 3:26, etc.).

Constable: Deuteronomy (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Garis Besar)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Pendahuluan Kitab)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Pendahuluan Kitab)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 3 (Pendahuluan Pasal)

INTRODUCTION TO DEUTERONOMY 3

In this chapter the account is carried on of the conquest of the Amorites by Israel, of Og king of Bashan, and his kingdom, Deu 3:1, and of the distribution of their country to the tribes of Reuben and Gad and the half tribe of Manasseh, Deu 1:12 and then the command to the said tribes is observed, to go out armed before their brethren, and assist them in the conquest of the land of Canaan, and then return to their possessions, Deu 3:18 and also that to Joshua not to fear, but to do to the Canaanitish kings and kingdoms what he had seen done to the two kings of the Amorites, Deu 3:21. After which Moses relates the request he made, to go over Jordan and see the good land, which was denied him, only he is bidden to look from the top of an hill to see it, Deu 3:23. And the chapter is closed with the charge he was to give Joshua, Deu 3:28 which was received in the valley where they abode, Deu 3:29.