6“The LORD our God spoke to us at Horeb, saying, ‘You have stayed long enough at this mountain. 7‘Turn and set your journey, and go to the hill country of the Amorites, and to all their neighbors in the Arabah, in the hill country and in the lowland and in the Negev and by the seacoast, the land of the Canaanites, and Lebanon, as far as the great river, the river Euphrates. 8‘See, I have placed the land before you; go in and possess the land which the LORD swore to give to your fathers, to Abraham, to Isaac, and to Jacob, to them and their descendants after them.’

      9“I spoke to you at that time, saying, ‘I am not able to bear the burden of you alone. 10‘The LORD your God has multiplied you, and behold, you are this day like the stars of heaven in number. 11‘May the LORD, the God of your fathers, increase you a thousand-fold more than you are and bless you, just as He has promised you! 12‘How can I alone bear the load and burden of you and your strife? 13‘Choose wise and discerning and experienced men from your tribes, and I will appoint them as your heads.’ 14“You answered me and said, ‘The thing which you have said to do is good.’ 15“So I took the heads of your tribes, wise and experienced men, and appointed them heads over you, leaders of thousands and of hundreds, of fifties and of tens, and officers for your tribes.

      16“Then I charged your judges at that time, saying, ‘Hear the cases between your fellow countrymen, and judge righteously between a man and his fellow countryman, or the alien who is with him. 17‘You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not fear man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.’ 18“I commanded you at that time all the things that you should do.

      19“Then we set out from Horeb, and went through all that great and terrible wilderness which you saw on the way to the hill country of the Amorites, just as the LORD our God had commanded us; and we came to Kadesh-barnea. 20“I said to you, ‘You have come to the hill country of the Amorites which the LORD our God is about to give us. 21‘See, the LORD your God has placed the land before you; go up, take possession, as the LORD, the God of your fathers, has spoken to you. Do not fear or be dismayed.’

      22“Then all of you approached me and said, ‘Let us send men before us, that they may search out the land for us, and bring back to us word of the way by which we should go up and the cities which we shall enter.’ 23“The thing pleased me and I took twelve of your men, one man for each tribe. 24“They turned and went up into the hill country, and came to the valley of Eshcol and spied it out. 25“Then they took some of the fruit of the land in their hands and brought it down to us; and they brought us back a report and said, ‘It is a good land which the LORD our God is about to give us.’

      26“Yet you were not willing to go up, but rebelled against the command of the LORD your God; 27and you grumbled in your tents and said, ‘Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites to destroy us. 28‘Where can we go up? Our brethren have made our hearts melt, saying, “The people are bigger and taller than we; the cities are large and fortified to heaven. And besides, we saw the sons of the Anakim there.”’ 29“Then I said to you, ‘Do not be shocked, nor fear them. 30‘The LORD your God who goes before you will Himself fight on your behalf, just as He did for you in Egypt before your eyes, 31and in the wilderness where you saw how the LORD your God carried you, just as a man carries his son, in all the way which you have walked until you came to this place.’ 32“But for all this, you did not trust the LORD your God, 33who goes before you on your way, to seek out a place for you to encamp, in fire by night and cloud by day, to show you the way in which you should go.

      34“Then the LORD heard the sound of your words, and He was angry and took an oath, saying, 35‘Not one of these men, this evil generation, shall see the good land which I swore to give your fathers, 36except Caleb the son of Jephunneh; he shall see it, and to him and to his sons I will give the land on which he has set foot, because he has followed the LORD fully.’ 37“The LORD was angry with me also on your account, saying, ‘Not even you shall enter there. 38‘Joshua the son of Nun, who stands before you, he shall enter there; encourage him, for he will cause Israel to inherit it. 39‘Moreover, your little ones who you said would become a prey, and your sons, who this day have no knowledge of good or evil, shall enter there, and I will give it to them and they shall possess it. 40‘But as for you, turn around and set out for the wilderness by the way to the Red Sea.’

      41“Then you said to me, ‘We have sinned against the LORD; we will indeed go up and fight, just as the LORD our God commanded us.’ And every man of you girded on his weapons of war, and regarded it as easy to go up into the hill country. 42“And the LORD said to me, ‘Say to them, “Do not go up nor fight, for I am not among you; otherwise you will be defeated before your enemies.”’ 43“So I spoke to you, but you would not listen. Instead you rebelled against the command of the LORD, and acted presumptuously and went up into the hill country. 44“The Amorites who lived in that hill country came out against you and chased you as bees do, and crushed you from Seir to Hormah. 45“Then you returned and wept before the LORD; but the LORD did not listen to your voice nor give ear to you. 46“So you remained in Kadesh many days, the days that you spent there.

Parallel Verses

New American Standard Bible (©1995)
after he had defeated Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth and Edrei.

GOD'S WORD® Translation (©1995)
This was after he had defeated King Sihon of the Amorites, who ruled in Heshbon, and King Og of Bashan, who ruled in Ashtaroth and in Edrei.

King James Bible
After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei:

Douay-Rheims Bible
After that he had slain Sehon king of the Amorrhites, who dwelt in Hesebon: and Og king of Basan who abode in Astaroth, and in Edrai,

Darby Bible Translation
after he had smitten Sihon the king of the Amorites, who dwelt at Heshbon, and Og the king of Bashan, who dwelt at Ashtaroth and at Edrei.

English Revised Version
after he had smitten Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt in Ashtaroth, at Edrei:

Webster's Bible Translation
After he had slain Sihon the king of the Amorites, who dwelt in Heshbon, and Og the king of Bashan, who dwelt at Astaroth in Edrei:

World English Bible
after he had struck Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived in Ashtaroth, at Edrei.

Young's Literal Translation
after his smiting Sihon king of the Amorite who is dwelling in Heshbon, and Og king of Bashan who is dwelling in Ashtaroth in Edrei,

Cross References

Genesis 14:5 In the fourteenth year Chedorlaomer and the kings that were with him, came and defeated the Rephaim in Ashteroth-karnaim and the Zuzim in Ham and the Emim in Shaveh-kiriathaim,

Numbers 21:21 Then Israel sent messengers to Sihon, king of the Amorites, saying,

Numbers 21:33 Then they turned and went up by the way of Bashan, and Og the king of Bashan went out with all his people, for battle at Edrei.

Deuteronomy 1:5 Across the Jordan in the land of Moab, Moses undertook to expound this law, saying,

Deuteronomy 2:26 "So I sent messengers from the wilderness of Kedemoth to Sihon king of Heshbon with words of peace, saying,

Deuteronomy 3:6 "We utterly destroyed them, as we did to Sihon king of Heshbon, utterly destroying the men, women and children of every city.

Deuteronomy 4:47 They took possession of his land and the land of Og king of Bashan, the two kings of the Amorites, who were across the Jordan to the east,

Joshua 12:4 and the territory of Og king of Bashan, one of the remnant of Rephaim, who lived at Ashtaroth and at Edrei,

Joshua 13:10 and all the cities of Sihon king of the Amorites, who reigned in Heshbon, as far as the border of the sons of Ammon;

Joshua 13:12 all the kingdom of Og in Bashan, who reigned in Ashtaroth and in Edrei (he alone was left of the remnant of the Rephaim); for Moses struck them and dispossessed them.

Nehemiah 9:22 "You also gave them kingdoms and peoples, And allotted them to them as a boundary. They took possession of the land of Sihon the king of Heshbon And the land of Og the king of Bashan.

Commentary

Matthew Henry's Whole Bible Commentary

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

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

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

Chapter 1

The first part of Moses's farewell sermon to Israel begins with this chapter, and is continued to the latter end of the fourth chapter. In the first five verses of this chapter we have the date of the sermon, the place where it was preached (v. 1, 2, 5), and the time when (v. 3, 4). The narrative in this chapter reminds them, I. Of the promise God made them of the land of Canaan (v. 6-8). II. Of the provision made of judges for them (v. 9-18). III. Of their unbelief and murmuring upon the report of the spies (v. 19-33). IV. Of the sentence passed upon them for it, and the ratification of that sentence (v. 34, etc.).

Verses 1-8

We have here, I. The date of this sermon which Moses preached to the people of Israel. A great auditory, no question, he had, as many as could crowd within hearing, and particularly all the elders and officers, the representatives of the people; and, probably, it was on the sabbath day that he delivered this to them. 1. The place were they were now encamped was in the plain, in the land of Moab (v. 1, 5), where they were just ready to enter Canaan, and engage in a war with the Canaanites. Yet he discourses not to them concerning military affairs, the arts and stratagems of war, but concerning their duty to God; for, if they kept themselves in his fear and favour, he would secure to them the conquest of the land: their religion would be their best policy. 2. The time was near the end of the fortieth year since they came out of Egypt. So long God had borne their manners, and they had borne their own iniquity (Num. 14:34), and now that a new and more pleasant scene was to be introduced, as a token for good, Moses repeats the law to them. Thus, after God's controversy with them on account of the golden calf, the first and surest sign of God's being reconciled to them was the renewing of the tables. There is no better evidence and earnest of God's favour than his putting his law in our hearts, Ps. 147:19, 20.

II. The discourse itself. In general, Moses spoke unto them all that the Lord had given him in commandment (v. 3), which intimates, not only that what he now delivered was for substance the same with what had formerly been commanded, but that it was what God now commanded him to repeat. He gave them this rehearsal and exhortation purely by divine direction; God appointed him to leave this legacy to the church. He begins his narrative with their removal from Mount Sinai (v. 6), and relates here, 1. The orders which God gave them to decamp, and proceed in their march (v. 6, 7): You have dwelt long enough in this mount. This was the mount that burned with fire (Heb. 12:18), and gendered to bandage, Gal. 4:24. Thither God brought them to humble them, and by the terrors of the law to prepare them for the land of promise. There he kept them about a year, and then told them they had dwelt long enough there, they must go forward. Though God brings his people into trouble and affliction, into spiritual trouble and affliction of mind, he knows when they have dwelt long enough in it, and will certainly find a time, the fittest time, to advance them from the terrors of the spirit of adoption. See Rom. 8:15. 2. The prospect which he gave them of a happy and early settlement in Canaan: Go to the land of the Canaanites (v. 7); enter and take possession, it is all your own. Behold I have set the land before you, v. 8. When God commands us to go forward in our Christian course he sets the heavenly Canaan before us for our encouragement.

Calvin's Commentary

1. These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.

1. Haec sunt verba quae loquutus est Moses ad omnem Israelem trans Jordanem in deserto, in planitie, e regione Suph, inter Paran et Thophel, et Laban, et Hazeroth, et Dizahab.

2. (There are eleven days' journey from Horeb, by the way of mount Seir, unto Kadeshbarnea.)

2. Undecim dies sunt ab Horeb, itineris montis Seir, usque ad Cades Barnea.

3. And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the Lord had given him in commandment unto them;

3. Fuit autem quadragesimo anno, undecimo mense, prima mensis, loquutus est Moses ad filios Israel juxta omnia quae praeceperat Jehova ad illos.

4. After he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei.

4. Posteaquam percusserat Sehon regem Emorrhaeorum qui habitabat in Hesbon, et Og regem Basan, qui habitabat in Astaroth in Edrei.

5. On this side Jordan, in the land of Moab, began Moses to declare this law, saying.

5. Trans Jordanem in terra Moab incepit Moses explanare legem hanc, dicendo.

1. These are the words. These two latter passages properly belong to the supplements, wherein God afterwards more clearly and familiarly illustrated the Law previously given by Him; they comprehend also exhortations, by which He subdued the people's minds to obedience, and eulogies, by which He commended and confirmed the Law. The sum is, that Moses is appointed the minister and ambassador of God, who by his mouth prescribes to Israel all that is right and just. But when he says, "beside the covenant, which he made with them in Horeb," (Deuteronomy 29:1,) necessary that the Decalogue should be more fully explained, lest its brevity should render it obscure to an ignorant and slow-hearted people. For God did not, like earthly kings, learn from experience to enrich His law by new precepts, but considered the people's dull and weak understanding. The particle of exception, "beside," does not, therefore, designate anything additional, but only signifies that God had again repeated His covenant, that it might be more distinctly and certainly understood. In which respect He gave an extraordinary proof of His indulgence, that previous to their entering the land, He renewed His covenant about forty years after its first promulgation, and added a clear exposition of it, because He had then to do with a new generation. For this reason the place is expressly mentioned, because from thence the lapse of time is made evident.

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GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved.

Alphabetical: after Amorites and Ashtaroth at Bashan defeated Edrei had he Heshbon in king lived of Og reigned Sihon the This was who

Bible Browser

Preventive against Backsliding.
It is most instructive to note how exceedingly anxious the early Christians were, that, as soon as a man was converted, he should be "filled with the Holy Ghost." They knew no reason why weary wastes of disappointing years should stretch between Bethel and Peniel, between the Cross and Pentecost. They knew it was not God's will that forty years of wilderness wanderings should lie between Egypt and the Promised Land (Deut. i. 2). When Peter and John came to the Samaritans, and found that they were …
John MacNeil—The Spirit-Filled Life

Afraid of Giants
'And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain; 18. And see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19. And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20. And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be …
Alexander Maclaren—Expositions of Holy Scripture

Philo of Alexandria, the Rabbis, and the Gospels - the Final Development of Hellenism in Its Relation to Rabbinism and the Gospel According to St. John.
It is strange how little we know of the personal history of the greatest of uninspired Jewish writers of old, though he occupied so prominent a position in his time. [173] Philo was born in Alexandria, about the year 20 before Christ. He was a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the Jewish merchant-princes of Egypt. His brother was the political head of that community in Alexandria, and he himself on one occasion represented his co-religionists, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings …
Lewis Bayly—The Practice of Piety

The Mountainous Country of Judea.
"What is the mountainous country of Judea? It is the king's mountain." However Judea, here and there, doth swell out much with mountains, yet its chief swelling appears in that broad back of mountains, that runs from the utmost southern cost as far as Hebron, and almost as Jerusalem itself. Which the Holy Scripture called "The hill-country of Judah," Joshua 21:11; Luke 1:39. Unless I am very much mistaken,--the maps of Adricomus, Tirinius, and others, ought to be corrected, which have feigned to …
John Lightfoot—From the Talmud and Hebraica

Kadesh. Rekam, and that Double. Inquiry is Made, Whether the Doubling it in the Maps is Well Done.
The readers of the eastern interpreters will observe, that Kadesh is rendered by all Rekam, or in a sound very near it. In the Chaldee, it is 'Rekam': in the Syriac, 'Rekem': in the Arabic, 'Rakim'... There are two places noted by the name Rekam in the very bounds of the land,--to wit, the southern and eastern: that is, a double Kadesh. I. Of Kadesh, or Rekam, in the south part, there is no doubt. II. Of it, in the eastern part, there is this mention: "From Rekam to the east, and Rekam is as the …
John Lightfoot—From the Talmud and Hebraica

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel

The Seven Deacons
In those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." The early church was made up of many classes of people, of various nationalities. At the time of the outpouring of the Holy Spirit at Pentecost, "there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven." Acts 2:5. Among those of the Hebrew faith who were gathered at Jerusalem were some …
Ellen Gould White—The Acts of the Apostles

In the Temple at the Feast of Tabernacles.
(October, a.d. 29.) ^D John VII. 11-52. ^d 11 The Jews therefore sought him at the feast, and said, Where is he? [It was now eighteen months since Jesus had visited Jerusalem, at which time he had healed the impotent man at Bethesda. His fame and prolonged obscurity made his enemies anxious for him to again expose himself in their midst. John here used the word "Jews" as a designation for the Jerusalemites, who, as enemies of Christ, were to be distinguished from the multitudes who were in doubt …
J. W. McGarvey—The Four-Fold Gospel

Moses and his Writings
[Illustration: (drop cap W) Clay letter tablet of Moses' time.] We now begin to understand a little of the very beginning of God's Book--of the times in which it was written, the materials used by its first author, and the different kinds of writing from which he had to choose; but we must go a step farther. How much did Moses know about the history of his forefathers, Abraham and Jacob, and of all the old nations and kings mentioned in Genesis, before God called him to the great work of writing …
Mildred Duff—The Bible in its Making

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf. …
John Edgar McFadyen—Introduction to the Old Testament