<hi type="bold">19-24. abide without the camp seven days: whosoever hath killed any person ... purify both yourselves and your captives--</hi>Though the Israelites had taken the field in obedience to the command of God, they had become defiled by contact with the dead. A process of purification was to be undergone, as the law required (<reference osisRef="Lev.15.13">Le 15:13</reference>; <reference osisRef="Num.19.9-Num.19.12">Nu 19:9-12</reference>), and this purifying ceremony was extended to dress, houses, tents, to everything on which a dead body had lain, which had been touched by the blood-stained hands of the Israelitish warriors, or which had been the property of idolaters. This became a standing ordinance in all time coming (<reference osisRef="Lev.6.28">Le 6:28</reference>; <reference osisRef="Lev.11.33">11:33</reference>; <reference osisRef="Lev.15.12">15:12</reference>).

19-24. abide without the camp seven days: whosoever hath killed any person... purify both yourselves and your captives-- Though the Israelites had taken the field in obedience to the command of God, they had become defiled by contact with the dead. A process of purification was to be undergone, as the law required (Le 15:13; Nu 19:9-12), and this purifying ceremony was extended to dress, houses, tents, to everything on which a dead body had lain, which had been touched by the blood-stained hands of the Israelitish warriors, or which had been the property of idolaters. This became a standing ordinance in all time coming (Le 6:28; 11:33; 15:12).


<hi type="bold">25-39. Take the sum of the prey that was taken--</hi>that is, of the captives and cattle, which, having been first lumped together according to ancient usage (<reference osisRef="Exod.15.9">Ex 15:9</reference>; <reference osisRef="Judg.5.30">Jud 5:30</reference>), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered the labors and perils of war, justly received the largest share. From both parts, however, a certain deduction was taken for the sanctuary, as a thank offering to God for preservation and for victory. The soldiers had greatly the advantage in the distribution; for a five-hundredth part only of their half went to the priest, while a fiftieth part of the congregation's half was given to the Levites.

25-39. Take the sum of the prey that was taken-- that is, of the captives and cattle, which, having been first lumped together according to ancient usage (Ex 15:9; Jud 5:30), were divided into two equal parts: the one to the people at large, who had sustained a common injury from the Midianites and who were all liable to serve: and the other portion to the combatants, who, having encountered the labors and perils of war, justly received the largest share. From both parts, however, a certain deduction was taken for the sanctuary, as a thank offering to God for preservation and for victory. The soldiers had greatly the advantage in the distribution; for a five-hundredth part only of their half went to the priest, while a fiftieth part of the congregation's half was given to the Levites.


<hi type="bold">48-54. officers ... said ... there lacketh not one man of us--</hi>A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (<reference osisRef="Ps.44.2">Psa 44:2</reference>, <reference osisRef="Ps.44.3">3</reference>). The oblation they brought for the Lord "was partly an atonement" or reparation for their error (<reference osisRef="Num.31.14-Num.31.16">Nu 31:14-16</reference>), for it could not possess any expiatory virtue, and partly a tribute of gratitude for the stupendous service rendered them. It consisted of the "spoil," which, being the acquisition of individual valor, was not divided like the "prey," or livestock, each soldier retaining it in lieu of pay; it was offered by the "captains" alone, whose pious feelings were evinced by the dedication of the spoil which fell to their share. There were jewels to the amount of 16,750 shekels, equal to £87,869 16s. 5d. sterling.  <chapter eID="Num.31"/>

48-54. officers... said... there lacketh not one man of us-- A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle. So clearly betokening the direct interposition of Heaven, it might well awaken the liveliest feelings of grateful acknowledgment to God (Psa 44:2, 3). The oblation they brought for the Lord "was partly an atonement" or reparation for their error (Nu 31:14-16), for it could not possess any expiatory virtue, and partly a tribute of gratitude for the stupendous service rendered them. It consisted of the "spoil," which, being the acquisition of individual valor, was not divided like the "prey," or livestock, each soldier retaining it in lieu of pay; it was offered by the "captains" alone, whose pious feelings were evinced by the dedication of the spoil which fell to their share. There were jewels to the amount of 16,750 shekels, equal to £87,869 16s. 5d. sterling.


<title type="x-s2">CHAPTER 32</title> <title type="x-s3"><reference osisRef="Num.32.1-Num.32.42">Nu 32:1-42</reference>. The Reubenites and Gadites Ask for an Inheritance.</title>

<hi type="bold">1-5. the land of Jazer, and the land of Gilead--</hi>A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, which lay on the north of that river. The whole of this region is now called the Belka. It has always been famous for its rich and extensive pastures, and it is still the favorite resort of the Bedouin shepherds, who frequently contend for securing to their immense flocks the benefit of its luxuriant vegetation. In the camp of ancient Israel, Reuben and Gad were pre-eminently pastoral; and as these two tribes, being placed under the same standard, had frequent opportunities of conversing and arranging about their common concerns, they united in preferring a request that the trans-jordanic region, so well suited to the habits of a pastoral people, might be assigned to them.

CHAPTER 32 Nu 32:1-42. The Reubenites and Gadites Ask for an Inheritance. 1-5. the land of Jazer, and the land of Gilead-- A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern district between the Arnon and Jabbok and "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, which lay on the north of that river. The whole of this region is now called the Belka. It has always been famous for its rich and extensive pastures, and it is still the favorite resort of the Bedouin shepherds, who frequently contend for securing to their immense flocks the benefit of its luxuriant vegetation. In the camp of ancient Israel, Reuben and Gad were pre-eminently pastoral; and as these two tribes, being placed under the same standard, had frequent opportunities of conversing and arranging about their common concerns, they united in preferring a request that the trans-jordanic region, so well suited to the habits of a pastoral people, might be assigned to them.


<hi type="bold">6-19. Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here--</hi>Their language was ambiguous; and Moses, suspicious that this proposal was an act of unbelief, a scheme of self-policy and indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share in the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now, in answer to his impressive appeal, declared it to be their sincere intention to co-operate with their brethren; but, if so, they ought to have been more explicit at first.

6-19. Moses said unto the children of Gad and to the children of Reuben, Shall your brethren go to war, and shall ye sit here-- Their language was ambiguous; and Moses, suspicious that this proposal was an act of unbelief, a scheme of self-policy and indolence to escape the perils of warfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share in the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now, in answer to his impressive appeal, declared it to be their sincere intention to co-operate with their brethren; but, if so, they ought to have been more explicit at first.


<hi type="bold">20-33. Moses said unto them, If ye will do this thing--</hi>with sincerity and zeal.

<hi type="bold">go before the Lord to war--</hi>The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad immediately preceded the ark (see on <reference osisRef="Num.2.10-Num.2.31">Nu 2:10-31</reference>), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succession (<reference osisRef="Josh.3.4">Jos 3:4</reference>), of course including those of Reuben and Gad, so that, literally, they passed over before the Lord and before the rest of Israel (<reference osisRef="Josh.4.13">Jos 4:13</reference>). Perhaps, however, the phrase is used merely in a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence, and destined to promote the glory, of God. The displeasure which Moses had felt on the first mention of their proposal had disappeared on the strength of their solemn assurances. But a lurking suspicion of their motives seems still to have been lingering in his mind--he continued to speak to them in an admonitory strain; and he concluded by warning them that in case of their failing to redeem their pledge, the judgments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throws a strong doubt on the honesty of their first intentions; and yet, whether through the opposing attitude or the strong invectives of Moses they had been brought to a better state of mind, their final reply showed that now all was right.

20-33. Moses said unto them, If ye will do this thing-- with sincerity and zeal. go before the Lord to war-- The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad immediately preceded the ark (see on Nu 2:10-31), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succession (Jos 3:4), of course including those of Reuben and Gad, so that, literally, they passed over before the Lord and before the rest of Israel (Jos 4:13). Perhaps, however, the phrase is used merely in a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence, and destined to promote the glory, of God. The displeasure which Moses had felt on the first mention of their proposal had disappeared on the strength of their solemn assurances. But a lurking suspicion of their motives seems still to have been lingering in his mind--he continued to speak to them in an admonitory strain; and he concluded by warning them that in case of their failing to redeem their pledge, the judgments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throws a strong doubt on the honesty of their first intentions; and yet, whether through the opposing attitude or the strong invectives of Moses they had been brought to a better state of mind, their final reply showed that now all was right.


<hi type="bold">34-36. And the children of Gad built--</hi>(See on <reference osisRef="Num.32.16">Nu 32:16</reference>).

<hi type="bold">Dibon--</hi>identified with Dheban, now in ruins, an hour's distance from the Arnon (Mojeb).

<hi type="bold">Ataroth (Hebrew, "crowns")--</hi>There are several towns so called in Scripture, but this one in the tribe of Gad has not been identified.

<hi type="bold">Aroer--</hi>now Arair, standing on a precipice on the north bank of the Arnon.

34-36. And the children of Gad built-- (See on Nu 32:16). Dibon-- identified with Dheban, now in ruins, an hour's distance from the Arnon (Mojeb). Ataroth (Hebrew, "crowns")-- There are several towns so called in Scripture, but this one in the tribe of Gad has not been identified. Aroer-- now Arair, standing on a precipice on the north bank of the Arnon.


<hi type="bold">39. Gilead--</hi>now Jelud.

39. Gilead-- now Jelud.


<hi type="bold">41. Havoth-jair--</hi>that is, "tent-villages." Jair, who captured them, was a descendant of Manasseh on his mother's side (<reference osisRef="1Chr.1.21">1Ch 1:21</reference>, <reference osisRef="1Cor.1.22">22</reference>).

41. Havoth-jair-- that is, "tent-villages." Jair, who captured them, was a descendant of Manasseh on his mother's side (1Ch 1:21, 22).


<hi type="bold">42. Nobah--</hi>also a distinguished person connected with the eastern branch of the tribe of Manasseh. <chapter eID="Num.32"/>

42. Nobah-- also a distinguished person connected with the eastern branch of the tribe of Manasseh.


<title type="x-s2">CHAPTER 33</title> <title type="x-s3"><reference osisRef="Num.33.1-Num.33.15">Nu 33:1-15</reference>. Two and Forty Journeys of the Israelites--from Egypt to Sinai.</title>

<hi type="bold">1. These are the journeys of the children of Israel--</hi>This chapter may be said to form the winding up of the history of the travels of the Israelites through the wilderness; for the three following chapters relate to matters connected with the occupation and division of the promised land. As several apparent discrepancies will be discovered on comparing the records here given of the journeyings from Sinai with the detailed accounts of the events narrated in the Book of Exodus and the occasional notices of places that are found in that of Deuteronomy, it is probable that this itinerary comprises a list of only the most important stations in their journeys--those where they formed prolonged encampments, and whence they dispersed their flocks and herds to pasture on the adjacent plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Moab.

<hi type="bold">went forth ... with their armies--</hi>that is, a vast multitude marshalled in separate companies, but regular order.

CHAPTER 33 Nu 33:1-15. Two and Forty Journeys of the Israelites--from Egypt to Sinai. 1. These are the journeys of the children of Israel-- This chapter may be said to form the winding up of the history of the travels of the Israelites through the wilderness; for the three following chapters relate to matters connected with the occupation and division of the promised land. As several apparent discrepancies will be discovered on comparing the records here given of the journeyings from Sinai with the detailed accounts of the events narrated in the Book of Exodus and the occasional notices of places that are found in that of Deuteronomy, it is probable that this itinerary comprises a list of only the most important stations in their journeys--those where they formed prolonged encampments, and whence they dispersed their flocks and herds to pasture on the adjacent plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Moab. went forth... with their armies-- that is, a vast multitude marshalled in separate companies, but regular order.


<hi type="bold">2. Moses wrote their goings out according to their journeys by the commandment of the Lord--</hi>The wisdom of this divine order is seen in the importance of the end to which it was subservient--namely, partly to establish the truth of the history, partly to preserve a memorial of God's marvellous interpositions on behalf of Israel, and partly to confirm their faith in the prospect of the difficult enterprise on which they were entering, the invasion of Canaan.

2. Moses wrote their goings out according to their journeys by the commandment of the Lord-- The wisdom of this divine order is seen in the importance of the end to which it was subservient--namely, partly to establish the truth of the history, partly to preserve a memorial of God's marvellous interpositions on behalf of Israel, and partly to confirm their faith in the prospect of the difficult enterprise on which they were entering, the invasion of Canaan.


<hi type="bold">3. Rameses--</hi>generally identified with Heroopoils, now the modern Abu-Keisheid (see on <reference osisRef="Exod.12.37">Ex 12:37</reference>), which was probably the capital of Goshen, and, by direction of Moses, the place of general rendezvous previous to their departure.

3. Rameses-- generally identified with Heroopoils, now the modern Abu-Keisheid (see on Ex 12:37), which was probably the capital of Goshen, and, by direction of Moses, the place of general rendezvous previous to their departure.


<hi type="bold">4. upon their gods--</hi>used either according to Scripture phraseology to denote their rulers (the first-born of the king and his princes) or the idolatrous objects of Egyptian worship.

4. upon their gods-- used either according to Scripture phraseology to denote their rulers (the first-born of the king and his princes) or the idolatrous objects of Egyptian worship.


<hi type="bold">5. pitched in Succoth--</hi>that is, "booths"--a place of no note except as a temporary halting place, at Birketel-Hadji, the Pilgrim's Pool [Calmet].

5. pitched in Succoth-- that is, "booths"--a place of no note except as a temporary halting place, at Birketel-Hadji, the Pilgrim's Pool [Calmet].


<hi type="bold">6. Etham--</hi>edge, or border of all that part of Arabia-Petræa which lay contiguous to Egypt and was known by the general name of Shur.

6. Etham-- edge, or border of all that part of Arabia-Petræa which lay contiguous to Egypt and was known by the general name of Shur.


<hi type="bold">7. Pi-hahiroth, Baal-zephon ... Migdol--</hi>(See on <reference osisRef="Exod.14.2">Ex 14:2</reference>).

7. Pi-hahiroth, Baal-zephon... Migdol-- (See on Ex 14:2).


<hi type="bold">8. Marah--</hi>thought to be Ain Howarah, both from its position and the time (three days) it would take them with their children and flocks to march from the water of Ayun Musa to that spot.

8. Marah-- thought to be Ain Howarah, both from its position and the time (three days) it would take them with their children and flocks to march from the water of Ayun Musa to that spot.


<hi type="bold">9. Elim--</hi>supposed to be Wady Ghurundel (see on <reference osisRef="Exod.15.27">Ex 15:27</reference>).

9. Elim-- supposed to be Wady Ghurundel (see on Ex 15:27).


<hi type="bold">10. encamped by the Red Sea--</hi>The road from Wady Ghurundel leads into the interior, in consequence of a high continuous ridge which excludes all view of the sea. At the mouth of Wady-et-Tayibeh, after about three days' march, it opens again on a plain along the margin of the Red Sea. The minute accuracy of the Scripture narrative, in corresponding so exactly with the geographical features of this region, is remarkably shown in describing the Israelites as proceeding by the only practicable route that could be taken. This plain, where they encamped, was the Desert of Sin (see on <reference osisRef="Exod.16.1">Ex 16:1</reference>).

10. encamped by the Red Sea-- The road from Wady Ghurundel leads into the interior, in consequence of a high continuous ridge which excludes all view of the sea. At the mouth of Wady-et-Tayibeh, after about three days' march, it opens again on a plain along the margin of the Red Sea. The minute accuracy of the Scripture narrative, in corresponding so exactly with the geographical features of this region, is remarkably shown in describing the Israelites as proceeding by the only practicable route that could be taken. This plain, where they encamped, was the Desert of Sin (see on Ex 16:1).


<hi type="bold">12-14. Dophkah ... Alush ... Rephidim--</hi>These three stations, in the great valleys of El Sheikh and Feiran, would be equivalent to four days' journey for such a host. Rephidim (<reference osisRef="Exod.17.6">Ex 17:6</reference>) was in Horeb, the burnt region--a generic name for a hot, mountainous country. [See on <reference osisRef="Exod.17.1">Ex 17:1</reference>.]

12-14. Dophkah... Alush... Rephidim-- These three stations, in the great valleys of El Sheikh and Feiran, would be equivalent to four days' journey for such a host. Rephidim (Ex 17:6) was in Horeb, the burnt region--a generic name for a hot, mountainous country. [See on Ex 17:1.]


<hi type="bold">15. wilderness of Sinai--</hi>the Wady Er-Raheh.

15. wilderness of Sinai-- the Wady Er-Raheh.


<title type="x-s3"><reference osisRef="Num.33.16-Num.33.56">Nu 33:16-56</reference>. From Sinai to Kadesh and Plains of Moab.</title>

<hi type="bold">16-37. Kibroth-Hattaavah ("the graves of lust," see on <reference osisRef="Num.11.34">Nu 11:34</reference>)--</hi>The route, on breaking up the encampment at Sinai, led down Wady Sheikh; then crossing Jebel-et-Tih, which intersected the peninsula, they descended into Wady Zalaka, pitching successively at two brief, though memorable, stations (<reference osisRef="Deut.9.22">De 9:22</reference>); then they encamped at Hazeroth ("unwalled villages"), supposed to be at Ain-Hadera (see on <reference osisRef="Num.11.35">Nu 11:35</reference>). Kadesh, or Kadesh-barnea, is supposed to be the great valley of the Ghor, and the city Kadesh to have been situated on the border of this valley [Burckhardt; Robinson]. But as there are no less than eighteen stations inserted between Hazeroth and Kadesh, and only eleven days were spent in performing that journey (<reference osisRef="Deut.1.2">De 1:2</reference>), it is evident that the intermediate stations here recorded belong to another and totally different visit to Kadesh. The first was when they left Sinai in the second month (<reference osisRef="Num.1.11">Nu 1:11</reference>; 13:20), and were in Kadesh in August (<reference osisRef="Deut.1.45">De 1:45</reference>), and "abode many days" in it. Then, murmuring at the report of the spies, they were commanded to return into the desert "by the way of the Red Sea." The arrival at Kadesh, mentioned in this catalogue, corresponds to the second sojourn at that place, being the first month, or April (<reference osisRef="Num.20.1">Nu 20:1</reference>). Between the two visits there intervened a period of thirty-eight years, during which they wandered hither and thither through all the region of El-Tih ("wanderings"), often returning to the same spots as the pastoral necessities of their flocks required; and there is the strongest reason for believing that the stations named between Hazeroth (<reference osisRef="Num.33.8">Nu 33:8</reference>) and Kadesh (<reference osisRef="Num.33.36">Nu 33:36</reference>) belong to the long interval of wandering. No certainty has yet been attained in ascertaining the locale of many of these stations. There must have been more than are recorded; for it is probable that those only are noted where they remained some time, where the tabernacle was pitched, and where Moses and the elders encamped, the people being scattered for pasture in various directions. From Ezion-geber, for instance, which stood at the head of the gulf of Akaba, to Kadesh, could not be much less than the whole length of the great valley of the Ghor, a distance of not less than a hundred miles, whatever might be the exact situation of Kadesh; and, of course, there must have been several intervening stations, though none are mentioned. The incidents and stages of the rest of the journey to the plains of Moab are sufficiently explicit from the preceding chapters.

Nu 33:16-56. From Sinai to Kadesh and Plains of Moab. 16-37. Kibroth-Hattaavah ("the graves of lust," see on Nu 11:34)-- The route, on breaking up the encampment at Sinai, led down Wady Sheikh; then crossing Jebel-et-Tih, which intersected the peninsula, they descended into Wady Zalaka, pitching successively at two brief, though memorable, stations (De 9:22); then they encamped at Hazeroth ("unwalled villages"), supposed to be at Ain-Hadera (see on Nu 11:35). Kadesh, or Kadesh-barnea, is supposed to be the great valley of the Ghor, and the city Kadesh to have been situated on the border of this valley [Burckhardt; Robinson]. But as there are no less than eighteen stations inserted between Hazeroth and Kadesh, and only eleven days were spent in performing that journey (De 1:2), it is evident that the intermediate stations here recorded belong to another and totally different visit to Kadesh. The first was when they left Sinai in the second month (Nu 1:11; 13:20), and were in Kadesh in August (De 1:45), and "abode many days" in it. Then, murmuring at the report of the spies, they were commanded to return into the desert "by the way of the Red Sea." The arrival at Kadesh, mentioned in this catalogue, corresponds to the second sojourn at that place, being the first month, or April (Nu 20:1). Between the two visits there intervened a period of thirty-eight years, during which they wandered hither and thither through all the region of El-Tih ("wanderings"), often returning to the same spots as the pastoral necessities of their flocks required; and there is the strongest reason for believing that the stations named between Hazeroth (Nu 33:8) and Kadesh (Nu 33:36) belong to the long interval of wandering. No certainty has yet been attained in ascertaining the locale of many of these stations. There must have been more than are recorded; for it is probable that those only are noted where they remained some time, where the tabernacle was pitched, and where Moses and the elders encamped, the people being scattered for pasture in various directions. From Ezion-geber, for instance, which stood at the head of the gulf of Akaba, to Kadesh, could not be much less than the whole length of the great valley of the Ghor, a distance of not less than a hundred miles, whatever might be the exact situation of Kadesh; and, of course, there must have been several intervening stations, though none are mentioned. The incidents and stages of the rest of the journey to the plains of Moab are sufficiently explicit from the preceding chapters.


<hi type="bold">50-53. ye shall drive out all the inhabitants of the land from before you--</hi>not, however, by expulsion, but extermination (<reference osisRef="Deut.7.1">De 7:1</reference>).

<hi type="bold">and destroy all their pictures--</hi>obelisks for idolatrous worship (see on <reference osisRef="Lev.26.1">Le 26:1</reference>).

<hi type="bold">and destroy all their molten images, and quite pluck down all their high places--</hi>by metonymy for all their groves and altars, and materials of worship on the tops of hills.

50-53. ye shall drive out all the inhabitants of the land from before you-- not, however, by expulsion, but extermination (De 7:1). and destroy all their pictures-- obelisks for idolatrous worship (see on Le 26:1). and destroy all their molten images, and quite pluck down all their high places-- by metonymy for all their groves and altars, and materials of worship on the tops of hills.


<hi type="bold">54. ye shall divide the land by lot--</hi>The particular locality of each tribe was to be determined in this manner while a line was to be used in measuring the proportion (<reference osisRef="Josh.18.10">Jos 18:10</reference>; <reference osisRef="Ps.16.5">Psa 16:5</reference>, <reference osisRef="Ps.16.6">6</reference>).

54. ye shall divide the land by lot-- The particular locality of each tribe was to be determined in this manner while a line was to be used in measuring the proportion (Jos 18:10; Psa 16:5, 6).


<hi type="bold">55. But if ye will not drive out the inhabitants of the land from before you--</hi>No associations were to be formed with the inhabitants; otherwise, "if ye let remain, they will be pricks in your eyes, and thorns in your sides"--that is, they would prove troublesome and dangerous neighbors, enticing to idolatry, and consequently depriving you of the divine favor and blessing. The neglect of the counsel against union with the idolatrous inhabitants became fatal to them. This earnest admonition given to the Israelites in their peculiar circumstances conveys a salutary lesson to us to allow no lurking habits of sin to remain in us. That spiritual enemy must be eradicated from our nature; otherwise it will be ruinous to our present peace and future salvation. <chapter eID="Num.33"/>

55. But if ye will not drive out the inhabitants of the land from before you-- No associations were to be formed with the inhabitants; otherwise, "if ye let remain, they will be pricks in your eyes, and thorns in your sides"--that is, they would prove troublesome and dangerous neighbors, enticing to idolatry, and consequently depriving you of the divine favor and blessing. The neglect of the counsel against union with the idolatrous inhabitants became fatal to them. This earnest admonition given to the Israelites in their peculiar circumstances conveys a salutary lesson to us to allow no lurking habits of sin to remain in us. That spiritual enemy must be eradicated from our nature; otherwise it will be ruinous to our present peace and future salvation.


<title type="x-s2">CHAPTER 34</title> <title type="x-s3"><reference osisRef="Num.34.1-Num.34.29">Nu 34:1-29</reference>. The Borders of the Land of Canaan.</title>

<hi type="bold">2. this is the ... land of Canaan--</hi>The details given in this chapter mark the general boundary of the inheritance of Israel west of the Jordan. The Israelites never actually possessed all the territory comprised within these boundaries, even when it was most extended by the conquests of David and Solomon.

CHAPTER 34 Nu 34:1-29. The Borders of the Land of Canaan. 2. this is the... land of Canaan-- The details given in this chapter mark the general boundary of the inheritance of Israel west of the Jordan. The Israelites never actually possessed all the territory comprised within these boundaries, even when it was most extended by the conquests of David and Solomon.


<hi type="bold">3-5. your south quarter--</hi>The line which bounded it on the south is the most difficult to trace. According to the best biblical geographers, the leading points here defined are as follows: The southwest angle of the southern boundary should be where the wilderness of Zin touches the border of Edom, so that the southern boundary should extend eastward from the extremity of the Dead Sea, wind around the precipitous ridge of Akrabbim ("scorpions"), thought to be the high and difficult Pass of Safeh, which crosses the stream that flows from the south into the Jordan--that is, the great valley of the Arabah, reaching from the Dead to the Red Sea.

3-5. your south quarter-- The line which bounded it on the south is the most difficult to trace. According to the best biblical geographers, the leading points here defined are as follows: The southwest angle of the southern boundary should be where the wilderness of Zin touches the border of Edom, so that the southern boundary should extend eastward from the extremity of the Dead Sea, wind around the precipitous ridge of Akrabbim ("scorpions"), thought to be the high and difficult Pass of Safeh, which crosses the stream that flows from the south into the Jordan--that is, the great valley of the Arabah, reaching from the Dead to the Red Sea.


<hi type="bold">6. the western border--</hi>There is no uncertainty about this boundary, as it is universally allowed to be the Mediterranean, which is called "the great sea" in comparison with the small inland seas or lakes known to the Hebrews.

6. the western border-- There is no uncertainty about this boundary, as it is universally allowed to be the Mediterranean, which is called "the great sea" in comparison with the small inland seas or lakes known to the Hebrews.


<hi type="bold">7-9. north border--</hi>The principal difficulty in understanding the description here arises from what our translators have called mount Hor. The Hebrew words, however, Hor-ha-Hor, properly signify "the mountain of the mountain," or "the high double mountain," which, from the situation, can mean nothing else than the mountain Amana (<reference osisRef="Song.4.8">So 4:8</reference>), a member of the great Lebanon range (<reference osisRef="Josh.13.5">Jos 13:5</reference>).

7-9. north border-- The principal difficulty in understanding the description here arises from what our translators have called mount Hor. The Hebrew words, however, Hor-ha-Hor, properly signify "the mountain of the mountain," or "the high double mountain," which, from the situation, can mean nothing else than the mountain Amana (So 4:8), a member of the great Lebanon range (Jos 13:5).


<hi type="bold">10-12. east border--</hi>This is very clearly defined. Shepham and Riblah, which were in the valley of Lebanon, are mentioned as the boundary line, which commenced a little higher than the sources of the Jordan. Ain is supposed to be the source of that river; and thence the eastern boundary extended along the Jordan, the sea of Chinnereth (Lake of Tiberias), the Jordan; and again terminated at the Dead Sea. The line being drawn on the east of the river and the seas included those waters within the territory of the western tribes.

10-12. east border-- This is very clearly defined. Shepham and Riblah, which were in the valley of Lebanon, are mentioned as the boundary line, which commenced a little higher than the sources of the Jordan. Ain is supposed to be the source of that river; and thence the eastern boundary extended along the Jordan, the sea of Chinnereth (Lake of Tiberias), the Jordan; and again terminated at the Dead Sea. The line being drawn on the east of the river and the seas included those waters within the territory of the western tribes.


<hi type="bold">13-15. The two tribes and the half-tribe have received their inheritance on this side Jordan--</hi>The conquered territories of Sihon and Og, lying between the Arnon and mount Hermon, were allotted to them--that of Reuben in the most southerly part, Gad north of it, and the half Manasseh in the northernmost portion.

13-15. The two tribes and the half-tribe have received their inheritance on this side Jordan-- The conquered territories of Sihon and Og, lying between the Arnon and mount Hermon, were allotted to them--that of Reuben in the most southerly part, Gad north of it, and the half Manasseh in the northernmost portion.


<hi type="bold">16-29. names of the men ... which shall divide the land--</hi>This appointment by the Lord before the Jordan tended not only to animate the Israelites faith in the certainty of the conquest, but to prevent all subsequent dispute and discontent, which might have been dangerous in presence of the natives. The nominees were ten princes for the nine and a half tribes, one of them being selected from the western section of Manasseh, and all subordinate to the great military and ecclesiastical chiefs, Joshua and Eleazar. The names are mentioned in the exact order in which the tribes obtained possession of the land, and according to brotherly connection. <chapter eID="Num.34"/>

16-29. names of the men... which shall divide the land-- This appointment by the Lord before the Jordan tended not only to animate the Israelites faith in the certainty of the conquest, but to prevent all subsequent dispute and discontent, which might have been dangerous in presence of the natives. The nominees were ten princes for the nine and a half tribes, one of them being selected from the western section of Manasseh, and all subordinate to the great military and ecclesiastical chiefs, Joshua and Eleazar. The names are mentioned in the exact order in which the tribes obtained possession of the land, and according to brotherly connection.


<title type="x-s2">CHAPTER 35</title> <title type="x-s3"><reference osisRef="Num.35.1-Num.35.5">Nu 35:1-5</reference>. Eight and Forty Cities Given to the Levites.</title>

<hi type="bold">2. give unto the Levites of the inheritance of their possession cities to dwell in--</hi>As the Levites were to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between <reference osisRef="Num.35.4">Nu 35:4</reference> and <reference osisRef="Num.35.5">Nu 35:5</reference>, with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things--the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their extremity. In point of fact, there was an extent of ground, amounting to three thousand cubits, measured from the wall of the city. One thousand were most probably occupied with outhouses for the accommodation of shepherds and other servants, with gardens, vineyards, or oliveyards. And these which were portioned out to different families (<reference osisRef="1Chr.6.60">1Ch 6:60</reference>) might be sold by one Levite to another, but not to any individual of another tribe (<reference osisRef="Jer.32.7">Jr 32:7</reference>). The other two thousand cubits remained a common for the pasturing of cattle (<reference osisRef="Lev.25.34">Le 25:34</reference>) and, considering their number, that space would be fully required.

CHAPTER 35 Nu 35:1-5. Eight and Forty Cities Given to the Levites. 2. give unto the Levites of the inheritance of their possession cities to dwell in-- As the Levites were to have no territorial domain allocated to them like the other tribes on the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use; and these cities were to be surrounded by extensive suburbs. There is an apparent discrepancy between Nu 35:4 and Nu 35:5, with regard to the extent of these suburbs; but the statements in the two verses refer to totally different things--the one to the extent of the suburbs from the walls of the city, the other to the space of two thousand cubits from their extremity. In point of fact, there was an extent of ground, amounting to three thousand cubits, measured from the wall of the city. One thousand were most probably occupied with outhouses for the accommodation of shepherds and other servants, with gardens, vineyards, or oliveyards. And these which were portioned out to different families (1Ch 6:60) might be sold by one Levite to another, but not to any individual of another tribe (Jr 32:7). The other two thousand cubits remained a common for the pasturing of cattle (Le 25:34) and, considering their number, that space would be fully required.


<title type="x-s3"><reference osisRef="Num.35.6-Num.35.8">Nu 35:6-8</reference>. Cities of Refuge.</title>

<hi type="bold">6. there shall be six cities for refuge, which ye shall appoint for the manslayer--</hi>The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges--that their presence and counsels might calm or restrain the stormy passions of the blood avenger--and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see <reference osisRef="Deut.4.43">De 4:43</reference>; <reference osisRef="Josh.20.8">Jos 20:8</reference>).

Nu 35:6-8. Cities of Refuge. 6. there shall be six cities for refuge, which ye shall appoint for the manslayer-- The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea, that they would be the most suitable and impartial judges--that their presence and counsels might calm or restrain the stormy passions of the blood avenger--and that, from their being invested with the sacred character, they might be types of Christ, in whom sinners find a refuge from the destroyer (see De 4:43; Jos 20:8).


<hi type="bold">8. the cities which ye shall give shall be of the possession of the children of Israel--</hi>The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see <reference osisRef="Num.33.54">Nu 33:54</reference>; <reference osisRef="Josh.20.7">Jos 20:7</reference>).

8. the cities which ye shall give shall be of the possession of the children of Israel-- The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the different tribes (see Nu 33:54; Jos 20:7).


<title type="x-s3"><reference osisRef="Num.35.9-Num.35.34">Nu 35:9-34</reference>. The Blood Avenger.</title>

<hi type="bold">11. that the slayer may flee thither, which killeth any person at unawares--</hi>The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (<reference osisRef="Gen.4.14">Ge 4:14</reference>; <reference osisRef="Gen.27.45">27:45</reference>). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate--little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers.

Nu 35:9-34. The Blood Avenger. 11. that the slayer may flee thither, which killeth any person at unawares-- The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (Ge 4:14; 27:45). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief of the evils inseparable from it is that the kinsman, who is bound in duty and honor to execute justice, will often be precipitate--little disposed, in the heat of passion or under the impulse of revenge, to examine into the circumstances of the case, to discriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but in case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is "blood" between the tribes, and the stain can only be wiped out by the death of some individual of the tribe with which the offense originated. Sometimes the penalty is commuted by the payment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to afford an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized asyla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because it might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of the native Israelites only, but of all resident strangers.


<hi type="bold">16-21. If he smite him with an instrument of iron, so that he die, &c.--</hi>Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose.

16-21. If he smite him with an instrument of iron, so that he die, &c.-- Various cases are here enumerated in which the Goel or avenger was at liberty to take the life of the murderer; and every one of them proves a premeditated purpose.


<hi type="bold">22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.--</hi>Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.

22-28. But if he thrust him suddenly without enmity, or have cast upon him any thing without laying of wait, &c.-- Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death; and for a person who had thus undesignedly committed slaughter, the Levitical cities offered the benefit of full protection. Once having reached the nearest, for one or other of them was within a day's journey of all parts of the land, he was secure. But he had to "abide in it." His confinement within its walls was a wise and salutary rule, designed to show the sanctity of human blood in God's sight, as well as to protect the manslayer himself, whose presence and intercourse in society might have provoked the passions of the deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, he might be slain with impunity.


<hi type="bold">29-34. these things shall be for a statute of judgment unto you throughout your generations--</hi>The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice. <chapter eID="Num.35"/>

29-34. these things shall be for a statute of judgment unto you throughout your generations-- The law of the blood-avenger, as thus established by divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the meantime, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on sufficient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the double advantage of promoting the ends both of humanity and of justice.


<title type="x-s2">CHAPTER 36</title> <title type="x-s3"><reference osisRef="Num.36.1-Num.36.13">Nu 36:1-13</reference>. The Inconvenience of the Inheritance.</title>

<hi type="bold">1. the chief fathers of the families of the children of Gilead--</hi>Being the tribal governors in Manasseh, they consulted Moses on a case that affected the public honor and interests of their tribe. It related once more to the daughters of Zelophehad. Formerly they had applied, at their own instance, to be recognized, for want of male heirs in their family, as entitled to inherit their father's property [Nu 27:1-11]; now the application was made on behalf of the tribe to which they belonged--that steps might be taken to prevent the alienation of their patrimony by their alliance with husbands of another tribe. The unrestricted marriages of daughters in such circumstances threatened seriously to affect the tenure of land in Israel, as their inheritance would go to their children, who, by the father's side, would belong to another tribe, and thus lead, through a complication of interests and the confusion of families, to an evil for which even the Jubilee could not afford a remedy. [See on Le 25:13].

CHAPTER 36 Nu 36:1-13. The Inconvenience of the Inheritance. 1. the chief fathers of the families of the children of Gilead-- Being the tribal governors in Manasseh, they consulted Moses on a case that affected the public honor and interests of their tribe. It related once more to the daughters of Zelophehad. Formerly they had applied, at their own instance, to be recognized, for want of male heirs in their family, as entitled to inherit their father's property [Nu 27:1-11]; now the application was made on behalf of the tribe to which they belonged--that steps might be taken to prevent the alienation of their patrimony by their alliance with husbands of another tribe. The unrestricted marriages of daughters in such circumstances threatened seriously to affect the tenure of land in Israel, as their inheritance would go to their children, who, by the father's side, would belong to another tribe, and thus lead, through a complication of interests and the confusion of families, to an evil for which even the Jubilee could not afford a remedy. [See on Le 25:13].


<hi type="bold">5-12. Moses commanded the children of Israel according to the word of the Lord--</hi>The plea appeared just and reasonable; and, accordingly an enactment was made by which the daughters of Zelophehad, while left to the free choice of their husbands, were restricted to marry not only within their own tribe, but within the family of their father's tribe--that is, one of their cousins. This restriction, however, was imposed only on those who were heiresses. The law was not applicable to daughters in different circumstances (<reference osisRef="1Chr.23.22">1Ch 23:22</reference>)--for they might marry into another tribe; but if they did so, they were liable to forfeit their patrimonial inheritance, which, on the death of their father or brothers, went to the nearest of the family kinsmen. Here was an instance of progressive legislation (see also <reference osisRef="Exod.18.27">Ex 18:27</reference>) in Israel, the enactments made being suggested by circumstances. But it is deserving of special notice that those additions to, or modifications of, the law were confined to civil affairs; while the slightest change was inadmissible in the laws relating to worship or the maintenance of religion.

5-12. Moses commanded the children of Israel according to the word of the Lord-- The plea appeared just and reasonable; and, accordingly an enactment was made by which the daughters of Zelophehad, while left to the free choice of their husbands, were restricted to marry not only within their own tribe, but within the family of their father's tribe--that is, one of their cousins. This restriction, however, was imposed only on those who were heiresses. The law was not applicable to daughters in different circumstances (1Ch 23:22)--for they might marry into another tribe; but if they did so, they were liable to forfeit their patrimonial inheritance, which, on the death of their father or brothers, went to the nearest of the family kinsmen. Here was an instance of progressive legislation (see also Ex 18:27) in Israel, the enactments made being suggested by circumstances. But it is deserving of special notice that those additions to, or modifications of, the law were confined to civil affairs; while the slightest change was inadmissible in the laws relating to worship or the maintenance of religion.


<hi type="bold">13. These are the commandments and the judgments, which the Lord commanded by the hand of Moses unto the children of Israel in the plains of Moab--</hi>The Israelitish encampment was on an extensive plateau north of the Arnon, which, though wrested from the Moabites by Sihon and Og, still retained the name of its original possessors. The particular site, as indicated by the words "Jordan near Jericho," is now called El-Koura--a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the Wael [Burckhardt]. It was a desert plain on the eastern bank, and marked only by groves of the wild, thorny acacia tree. <chapter eID="Num.36"/>

13. These are the commandments and the judgments, which the Lord commanded by the hand of Moses unto the children of Israel in the plains of Moab-- The Israelitish encampment was on an extensive plateau north of the Arnon, which, though wrested from the Moabites by Sihon and Og, still retained the name of its original possessors. The particular site, as indicated by the words "Jordan near Jericho," is now called El-Koura--a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the Wael [Burckhardt]. It was a desert plain on the eastern bank, and marked only by groves of the wild, thorny acacia tree.


<title type="x-ms">THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMY.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Deut.1.1-Deut.1.46">De 1:1-46</reference>. Moses' Speech at the End of the Fortieth Year.</title>

<hi type="bold">1. These be the words which Moses spake unto all Israel--</hi>The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched

<hi type="bold">on this side Jordan--</hi>or, as the Hebrew word may be rendered "on the bank of the Jordan."

<hi type="bold">in the wilderness, in the plain--</hi>the Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands of Moab were "cultivated fields," the Jordan valley, at the foot of the mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are unknown to us. The Hebrew word, Suph, "red" (for "sea," which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), probably meant a place noted for its reeds (<reference osisRef="Num.21.14">Nu 21:14</reference>).

<hi type="bold">Tophel--</hi>identified as Tafyle or Tafeilah, lying between Bozrah and Kerak.

<hi type="bold">Hazeroth--</hi>is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."

THE FIFTH BOOK OF MOSES, CALLED DEUTERONOMY. Commentary by Robert Jamieson CHAPTER 1 De 1:1-46. Moses' Speech at the End of the Fortieth Year. 1. These be the words which Moses spake unto all Israel-- The mental condition of the people generally in that infantine age of the Church, and the greater number of them being of young or tender years, rendered it expedient to repeat the laws and counsels which God had given. Accordingly, to furnish a recapitulation of the leading branches of their faith and duty was among the last public services which Moses rendered to Israel. The scene of their delivery was on the plains of Moab where the encampment was pitched on this side Jordan-- or, as the Hebrew word may be rendered "on the bank of the Jordan." in the wilderness, in the plain-- the Arabah, a desert plain, or steppe, extended the whole way from the Red Sea north to the Sea of Tiberias. While the high tablelands of Moab were "cultivated fields," the Jordan valley, at the foot of the mountains where Israel was encamped, was a part of the great desert plain, little more inviting than the desert of Arabia. The locale is indicated by the names of the most prominent places around it. Some of these places are unknown to us. The Hebrew word, Suph, "red" (for "sea," which our translators have inserted, is not in the original, and Moses was now farther from the Red Sea than ever), probably meant a place noted for its reeds (Nu 21:14). Tophel-- identified as Tafyle or Tafeilah, lying between Bozrah and Kerak. Hazeroth-- is a different place from that at which the Israelites encamped after leaving "the desert of Sinai."


<hi type="bold">2. There are eleven days' journey from Horeb--</hi>Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [Robinson], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions.

<hi type="bold">mount Seir--</hi>the mountainous country of Edom.

2. There are eleven days' journey from Horeb-- Distances are computed in the East still by the hours or days occupiesd by the journey. A day's journey on foot is about twenty miles--on camels, at the rate of three miles an hour, thirty miles--and by caravans, about twenty-five miles. But the Israelites, with children and flocks, would move at a slow rate. The length of the Ghor from Ezion-geber to Kadesh is a hundred miles. The days here mentioned were not necessarily successive days [Robinson], for the journey can be made in a much shorter period. But this mention of the time was made to show that the great number of years spent in travelling from Horeb to the plain of Moab was not owing to the length of the way, but to a very different cause; namely, banishment for their apostasy and frequent rebellions. mount Seir-- the mountainous country of Edom.


<hi type="bold">3-8. in the fortieth year ... Moses spake unto the children of Israel, &c.--</hi>This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.

3-8. in the fortieth year... Moses spake unto the children of Israel, &c.-- This impressive discourse, in which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og.


<hi type="bold">9-18. I spake unto you at that time, saying, I am not able to bear you myself alone--</hi>a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (<reference osisRef="Exod.18.18">Ex 18:18</reference>). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.

9-18. I spake unto you at that time, saying, I am not able to bear you myself alone-- a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Ex 18:18). In noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population.


<hi type="bold">19-21. we went through all that great and terrible wilderness--</hi>of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is called by the Arabs El Tih, "the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp flints; all travellers, from a feeling of its complete isolation from the world, describe it as a great and terrible wilderness.

19-21. we went through all that great and terrible wilderness-- of Paran, which included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really the wilderness of Sin and Sinai [Fisk]. It is called by the Arabs El Tih, "the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp flints; all travellers, from a feeling of its complete isolation from the world, describe it as a great and terrible wilderness.


<hi type="bold">22-33. ye came ... and said, We will send men before us, and they shall search us out the land--</hi>The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on <reference osisRef="Num.13.1">Nu 13:1</reference>). The issue proved disastrous to them, only through their own sin and folly.

22-33. ye came... and said, We will send men before us, and they shall search us out the land-- The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordial assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Nu 13:1). The issue proved disastrous to them, only through their own sin and folly.


<hi type="bold">34-36. the Lord heard the voice of your words, and was wroth--</hi>In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who was to be Moses' successor.

34-36. the Lord heard the voice of your words, and was wroth-- In consequence of this aggravated offense (unbelief followed by open rebellion), the Israelites were doomed, in the righteous judgment of God, to a life of wandering in that dreary wilderness till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb and Joshua, who was to be Moses' successor.


<hi type="bold">37. Also the Lord was angry with me for your sakes--</hi>This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (<reference osisRef="Ps.106.32">Psa 106:32</reference>, <reference osisRef="Ps.106.33">33</reference>). This verse must be considered therefore as a parenthesis.

37. Also the Lord was angry with me for your sakes-- This statement seems to indicate that it was on this occasion Moses was condemned to share the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Psa 106:32, 33). This verse must be considered therefore as a parenthesis.


<hi type="bold">39. your children ... who in that day had no knowledge between good and evil--</hi>All ancient versions read "to-day" instead of "that day"; and the sense is--"your children who now know," or "who know not as yet good or evil." As the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. God's ways are not as man's ways [Is 55:8, 9].

39. your children... who in that day had no knowledge between good and evil-- All ancient versions read "to-day" instead of "that day"; and the sense is--"your children who now know," or "who know not as yet good or evil." As the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. God's ways are not as man's ways [Is 55:8, 9].


<hi type="bold">40-45. turn you, and take your journey into the ... Red Sea--</hi>This command they disregarded, and, determined to force an onward passage in spite of the earnest remonstrances of Moses, they attempted to cross the heights then occupied by the combined forces of the Amorites and Amalekites (compare <reference osisRef="Num.14.43">Nu 14:43</reference>), but were repulsed with great loss. People often experience distress even while in the way of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the divine will! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt so much as the sad effects of their perverse conduct; and "though they wept," they were not true penitents. So the Lord would not hearken to their voice, nor give ear unto them.

40-45. turn you, and take your journey into the... Red Sea-- This command they disregarded, and, determined to force an onward passage in spite of the earnest remonstrances of Moses, they attempted to cross the heights then occupied by the combined forces of the Amorites and Amalekites (compare Nu 14:43), but were repulsed with great loss. People often experience distress even while in the way of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the divine will! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt so much as the sad effects of their perverse conduct; and "though they wept," they were not true penitents. So the Lord would not hearken to their voice, nor give ear unto them.


<hi type="bold">46. So ye abode at Kadesh many days--</hi>That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period. <chapter eID="Deut.1"/>

46. So ye abode at Kadesh many days-- That place had been the site of their encampment during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Deut.2.1-Deut.2.37">De 2:1-37</reference>. The Story Is Continued.</title>

<hi type="bold">1. Then we turned, and took our journey into the wilderness by the way of the Red Sea--</hi>After their unsuccessful attack upon the Canaanites, the Israelites broke up their encampment at Kadesh, and journeying southward over the west desert of Tih as well as through the great valley of the Ghor and Arabah, they extended their removals as far as the gulf of Akaba.

<hi type="bold">we compassed mount Seir many days--</hi>In these few words Moses comprised the whole of that wandering nomadic life through which they passed during thirty-eight years, shifting from place to place, and regulating their stations by the prospect of pasturage and water. Within the interval they went northward a second time to Kadesh, but being refused a passage through Edom and opposed by the Canaanites and Amalekites, they again had no alternative but to traverse once more the great Arabah southwards to the Red Sea, where turning to the left and crossing the long, lofty mountain chain to the eastward of Ezion-geber (<reference osisRef="Num.21.4">Nu 21:4</reference>, <reference osisRef="Num.21.5">5</reference>), they issued into the great and elevated plains, which are still traversed by the Syrian pilgrims in their way to Mecca. They appear to have followed northward nearly the same route, which is now taken by the Syrian hadji, along the western skirts of this great desert, near the mountains of Edom [Robinson]. It was on entering these plains they received the command, "Ye have compassed this mountain (this hilly tract, now Jebel Shera) long enough, turn ye northward" [De 2:3].

CHAPTER 2 De 2:1-37. The Story Is Continued. 1. Then we turned, and took our journey into the wilderness by the way of the Red Sea-- After their unsuccessful attack upon the Canaanites, the Israelites broke up their encampment at Kadesh, and journeying southward over the west desert of Tih as well as through the great valley of the Ghor and Arabah, they extended their removals as far as the gulf of Akaba. we compassed mount Seir many days-- In these few words Moses comprised the whole of that wandering nomadic life through which they passed during thirty-eight years, shifting from place to place, and regulating their stations by the prospect of pasturage and water. Within the interval they went northward a second time to Kadesh, but being refused a passage through Edom and opposed by the Canaanites and Amalekites, they again had no alternative but to traverse once more the great Arabah southwards to the Red Sea, where turning to the left and crossing the long, lofty mountain chain to the eastward of Ezion-geber (Nu 21:4, 5), they issued into the great and elevated plains, which are still traversed by the Syrian pilgrims in their way to Mecca. They appear to have followed northward nearly the same route, which is now taken by the Syrian hadji, along the western skirts of this great desert, near the mountains of Edom [Robinson]. It was on entering these plains they received the command, "Ye have compassed this mountain (this hilly tract, now Jebel Shera) long enough, turn ye northward" [De 2:3].


<hi type="bold">4. the children of Esau, which dwell in Seir ... shall be afraid of you--</hi>The same people who had haughtily repelled the approach of the Israelites from the western frontier were alarmed now that they had come round upon the weak side of their country.

4. the children of Esau, which dwell in Seir... shall be afraid of you-- The same people who had haughtily repelled the approach of the Israelites from the western frontier were alarmed now that they had come round upon the weak side of their country.


<hi type="bold">5-7. Meddle not with them--</hi>that is, "which dwell in Seir" (<reference osisRef="Deut.2.4">De 2:4</reference>)--for there was another branch of Esau's posterity, namely, the Amalekites, who were to be fought against and destroyed (<reference osisRef="Gen.36.12">Ge 36:12</reference>; <reference osisRef="Exod.17.14">Ex 17:14</reference>; <reference osisRef="Deut.25.17">De 25:17</reference>). But the people of Edom were not to be injured, either in their persons or property. And although the approach of so vast a nomadic horde as the Israelites naturally created apprehension, they were to take no advantage of the prevailing terror to compel the Edomites to accept whatever terms they imposed. They were merely to pass "through" or along their border, and to buy meat and water of them for money (<reference osisRef="Deut.2.6">De 2:6</reference>). The people, kinder than their king, did sell them bread, meat, fruits, and water in their passage along their border (<reference osisRef="Deut.2.29">De 2:29</reference>), in the same manner as the Syrian caravan of Mecca is now supplied by the people of the same mountains, who meet the pilgrims as at a fair or market on the hadji route [Robinson]. Although the Israelites still enjoyed a daily supply of the manna, there was no prohibition against their eating other food when opportunity afforded. Only they were not to cherish an inordinate desire for it. Water is a scarce commodity and is often paid for by travellers in those parts. It was the more incumbent on the Israelites to do so, as, by the blessing of God, they possessed plenty of means to purchase, and the long-continued experience of the extraordinary goodness of God to them, should inspire such confidence in Him as would suppress the smallest thought of resorting to fraud or violence in supplying their wants.

5-7. Meddle not with them-- that is, "which dwell in Seir" (De 2:4)--for there was another branch of Esau's posterity, namely, the Amalekites, who were to be fought against and destroyed (Ge 36:12; Ex 17:14; De 25:17). But the people of Edom were not to be injured, either in their persons or property. And although the approach of so vast a nomadic horde as the Israelites naturally created apprehension, they were to take no advantage of the prevailing terror to compel the Edomites to accept whatever terms they imposed. They were merely to pass "through" or along their border, and to buy meat and water of them for money (De 2:6). The people, kinder than their king, did sell them bread, meat, fruits, and water in their passage along their border (De 2:29), in the same manner as the Syrian caravan of Mecca is now supplied by the people of the same mountains, who meet the pilgrims as at a fair or market on the hadji route [Robinson]. Although the Israelites still enjoyed a daily supply of the manna, there was no prohibition against their eating other food when opportunity afforded. Only they were not to cherish an inordinate desire for it. Water is a scarce commodity and is often paid for by travellers in those parts. It was the more incumbent on the Israelites to do so, as, by the blessing of God, they possessed plenty of means to purchase, and the long-continued experience of the extraordinary goodness of God to them, should inspire such confidence in Him as would suppress the smallest thought of resorting to fraud or violence in supplying their wants.


<hi type="bold">8-18. we passed ... through the way of the plain--</hi>the Arabah or great valley, from Elath ("trees") (the Ailah of the Greeks and Romans). The site of it is marked by extensive mounds of rubbish.

<hi type="bold">Ezion-geber--</hi>now Akaba, both were within the territory of Edom; and after making a circuit of its southeastern boundary, the Israelites reached the border of Moab on the southeast of the Salt Sea. They had been forbidden by divine command to molest the Moabites in any way; and this special honor was conferred on that people not on their own account, for they were very wicked, but in virtue of their descent from Lot. (See on <reference osisRef="Deut.23.3">De 23:3</reference>). Their territory comprised the fine country on the south, and partly on the north of the Arnon. They had won it by their arms from the original inhabitants, the Emims, a race, terrible, as their name imports, for physical power and stature (<reference osisRef="Gen.14.5">Ge 14:5</reference>), in like manner as the Edomites had obtained their settlement by the overthrow of the original occupiers of Seir, the Horims (<reference osisRef="Gen.14.6">Ge 14:6</reference>), who were troglodytes, or dwellers in caves. Moses alluded to these circumstances to encourage his countrymen to believe that God would much more enable them to expel the wicked and accursed Canaanites. At that time, however, the Moabites, having lost the greater part of their possessions through the usurpations of Sihon, were reduced to the small but fertile region between the Zered and the Arnon.

8-18. we passed... through the way of the plain-- the Arabah or great valley, from Elath ("trees") (the Ailah of the Greeks and Romans). The site of it is marked by extensive mounds of rubbish. Ezion-geber-- now Akaba, both were within the territory of Edom; and after making a circuit of its southeastern boundary, the Israelites reached the border of Moab on the southeast of the Salt Sea. They had been forbidden by divine command to molest the Moabites in any way; and this special honor was conferred on that people not on their own account, for they were very wicked, but in virtue of their descent from Lot. (See on De 23:3). Their territory comprised the fine country on the south, and partly on the north of the Arnon. They had won it by their arms from the original inhabitants, the Emims, a race, terrible, as their name imports, for physical power and stature (Ge 14:5), in like manner as the Edomites had obtained their settlement by the overthrow of the original occupiers of Seir, the Horims (Ge 14:6), who were troglodytes, or dwellers in caves. Moses alluded to these circumstances to encourage his countrymen to believe that God would much more enable them to expel the wicked and accursed Canaanites. At that time, however, the Moabites, having lost the greater part of their possessions through the usurpations of Sihon, were reduced to the small but fertile region between the Zered and the Arnon.


<hi type="bold">19-37. when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them--</hi>The Ammonites, being kindred to the Moabites, were, from regard to the memory of their common ancestor, to remain undisturbed by the Israelites. The territory of this people had been directly north from that of Moab. It extended as far as the Jabbok, having been taken by them from a number of small Canaanitish tribes, namely, the Zamzummins, a bullying, presumptuous band of giants, as their name indicates; and the Avims, the aborigines of the district extending from Hazerim or Hazeroth (El Hudhera) even unto Azzah (Gaza), but of which they had been dispossessed by the Caphtorim (Philistines), who came out of Caphtor (Lower Egypt) and settled in the western coast of Palestine. The limits of the Ammonites were now compressed; but they still possessed the mountainous region beyond the Jabbok (<reference osisRef="Josh.11.2">Jos 11:2</reference>). What a strange insight does this parenthesis of four verses give into the early history of Palestine! <hi type="bold">How many successive wars of conquest had swept over its early state--</hi>what changes of dynasty among the Canaanitish tribes had taken place long prior to the transactions recorded in this history!

19-37. when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them-- The Ammonites, being kindred to the Moabites, were, from regard to the memory of their common ancestor, to remain undisturbed by the Israelites. The territory of this people had been directly north from that of Moab. It extended as far as the Jabbok, having been taken by them from a number of small Canaanitish tribes, namely, the Zamzummins, a bullying, presumptuous band of giants, as their name indicates; and the Avims, the aborigines of the district extending from Hazerim or Hazeroth (El Hudhera) even unto Azzah (Gaza), but of which they had been dispossessed by the Caphtorim (Philistines), who came out of Caphtor (Lower Egypt) and settled in the western coast of Palestine. The limits of the Ammonites were now compressed; but they still possessed the mountainous region beyond the Jabbok (Jos 11:2). What a strange insight does this parenthesis of four verses give into the early history of Palestine! How many successive wars of conquest had swept over its early state-- what changes of dynasty among the Canaanitish tribes had taken place long prior to the transactions recorded in this history!


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Deut.3.1-Deut.3.20">De 3:1-20</reference>. Conquest of Og, King of Bashan.</title>

<hi type="bold">1. we turned, and went up the way to Bashan--</hi>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.

<hi type="bold">Og the king of Bashan came out against us--</hi>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.

CHAPTER 3 De 3:1-20. Conquest of Og, King of Bashan. 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. 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.


<hi type="bold">2. The Lord said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand--</hi>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 [Nu 21:25].

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 [Nu 21:25].


<hi type="bold">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--</hi>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.

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.


<hi type="bold">9. Hermon--</hi>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" (<reference osisRef="Deut.4.48">De 4:48</reference>), the upraised, glittering; "Shenir," the glittering breastplate of ice.

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" (De 4:48), the upraised, glittering; "Shenir," the glittering breastplate of ice.


<hi type="bold">11. only Og king of Bashan remained of the remnant of giants--</hi>literally, "of Rephaim." He was not the last giant, but the only living remnant in the trans-jordanic country (<reference osisRef="Josh.15.14">Jos 15:14</reference>), of a certain gigantic race, supposed to be the most ancient inhabitants of Palestine.

<hi type="bold">behold, his bedstead was a bedstead of iron--</hi>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].

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. 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].


<hi type="bold">12-13. this land, which we possessed at that time, from Aroer ... gave I unto the Reubenites and to the Gadites--</hi>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.

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.


<hi type="bold">14. Jair the son of Manasseh took all the country of Argob--</hi>The original inhabitants of the province north of Bashan, comprising sixty cities (<reference osisRef="Deut.3.4">De 3:4</reference>), 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."

<hi type="bold">unto this day--</hi>This remark must evidently have been introduced by Ezra, or some of the pious men who arranged and collected the books of Moses.

14. Jair the son of Manasseh took all the country of Argob-- The original inhabitants of the province north of Bashan, comprising sixty cities (De 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." 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.


<hi type="bold">15. I gave Gilead unto Machir--</hi>It was only the half of Gilead (<reference osisRef="Deut.3.12">De 3:12</reference>, <reference osisRef="Deut.3.13">13</reference>) which was given to the descendants of Machir, who was now dead.

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


<hi type="bold">16. from Gilead--</hi>that is, not the mountainous region, but the town Ramoth-gilead,

<hi type="bold">even unto the river Arnon half the valley--</hi>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 <reference osisRef="Josh.12.2">Jos 12:2</reference>). This prudent arrangement of the boundaries was evidently made to prevent all disputes between the adjacent tribes about the exclusive right to the water.

16. from Gilead-- that is, not the mountainous region, but the town Ramoth-gilead, 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.


<hi type="bold">25. I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon--</hi>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 (<reference osisRef="Deut.12.5">De 12:5</reference>; <reference osisRef="Exod.15.2">Ex 15:2</reference>). 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.

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 (De 12:5; Ex 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.


<hi type="bold">26. speak no more unto me of this matter--</hi>that is, My decree is unalterable. <chapter eID="Deut.3"/>

26. speak no more unto me of this matter-- that is, My decree is unalterable.