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3. Division of the Land

¹ Next we turned and went up along the road toward Bashan, and Og king of Bashan with his whole army marched out to meet us in battle at Edrei. ² The LORD said to me, “Do not be afraid of him, for I have delivered him into your hands, along with his whole army and his land. Do to him what you did to Sihon king of the Amorites, who reigned in Heshbon.”

³ So the LORD our God also gave into our hands Og king of Bashan and all his army. We struck them down, leaving no survivors. ⁴ At that time we took all his cities. There was not one of the sixty cities that we did not take from them—the whole region of Argob, Og’s kingdom in Bashan. ⁵ All these cities were fortified with high walls and with gates and bars, and there were also a great many unwalled villages. ⁶ We completely destroyed The Hebrew term refers to the irrevocable giving over of things or persons to the LORD, often by totally destroying them. them, as we had done with Sihon king of Heshbon, destroying The Hebrew term refers to the irrevocable giving over of things or persons to the LORD, often by totally destroying them. every city—men, women and children. ⁷ But all the livestock and the plunder from their cities we carried off for ourselves.

⁸ So at that time we took from these two kings of the Amorites the territory east of the Jordan, from the Arnon Gorge as far as Mount Hermon. ⁹ (Hermon is called Sirion by the Sidonians; the Amorites call it Senir.) ¹⁰ We took all the towns on the plateau, and all Gilead, and all Bashan as far as Salekah and Edrei, towns of Og’s kingdom in Bashan. ¹¹ (Og king of Bashan was the last of the Rephaites. His bed was decorated with iron and was more than nine cubits long and four cubits wide. That is, about 14 feet long and 6 feet wide or about 4 meters long and 1.8 meters wide It is still in Rabbah of the Ammonites.)

Division of the Land

¹² Of the land that we took over at that time, I gave the Reubenites and the Gadites the territory north of Aroer by the Arnon Gorge, including half the hill country of Gilead, together with its towns. ¹³ The rest of Gilead and also all of Bashan, the kingdom of Og, I gave to the half-tribe of Manasseh. (The whole region of Argob in Bashan used to be known as a land of the Rephaites. ¹⁴ Jair, a descendant of Manasseh, took the whole region of Argob as far as the border of the Geshurites and the Maakathites; it was named after him, so that to this day Bashan is called Havvoth Jair. Or called the settlements of Jair) ¹⁵ And I gave Gilead to Makir. ¹⁶ But to the Reubenites and the Gadites I gave the territory extending from Gilead down to the Arnon Gorge (the middle of the gorge being the border) and out to the Jabbok River, which is the border of the Ammonites. ¹⁷ Its western border was the Jordan in the Arabah, from Kinnereth to the Sea of the Arabah (that is, the Dead Sea), below the slopes of Pisgah.

¹⁸ I commanded you at that time: “The LORD your God has given you this land to take possession of it. But all your able-bodied men, armed for battle, must cross over ahead of the other Israelites. ¹⁹ However, your wives, your children and your livestock (I know you have much livestock) may stay in the towns I have given you, ²⁰ until the LORD gives rest to your fellow Israelites as he has to you, and they too have taken over the land that the LORD your God is giving them across the Jordan. After that, each of you may go back to the possession I have given you.”

Moses Forbidden to Cross the Jordan

²¹ At that time I commanded Joshua: “You have seen with your own eyes all that the LORD your God has done to these two kings. The LORD will do the same to all the kingdoms over there where you are going. ²² Do not be afraid of them; the LORD your God himself will fight for you.”

²³ At that time I pleaded with the LORD: ²⁴ “Sovereign LORD, you have begun to show to your servant your greatness and your strong hand. For what god is there in heaven or on earth who can do the deeds and mighty works you do? ²⁵ Let me go over and see the good land beyond the Jordan—that fine hill country and Lebanon.”

²⁶ But because of you the LORD was angry with me and would not listen to me. “That is enough,” the LORD said. “Do not speak to me anymore about this matter. ²⁷ Go up to the top of Pisgah and look west and north and south and east. Look at the land with your own eyes, since you are not going to cross this Jordan. ²⁸ But commission Joshua, and encourage and strengthen him, for he will lead this people across and will cause them to inherit the land that you will see.” ²⁹ So we stayed in the valley near Beth Peor.

Deuteronomy 2:24. Rise ye up, take your journey. I have lately said that the order is here inverted, for what soon after follows, “And I sent messengers out of the wilderness,” etc., ver. 26, Moses, in my opinion, has inserted by way of parenthesis: it will, therefore, be suitably rendered in the pluperfect tense, “But I had sent,” etc. Thus there will be no ambiguity in the sense that, when the messengers had returned without effecting their purpose, God sustained the weariness of the people by this consolation, as though he had said, Sihon has not, with impunity, repudiated the peace offered to him, since it will now be permitted you to assail him in lawful war. And assuredly this signal for the expedition to advance depends on the declaration which is subjoined in ver. 30, as we may readily gather from the context; for Moses there repeats what we here read respecting their passage in somewhat different words; and again does God testify that He has given Sihon into the hands of the people, and exhorts Moses to go down boldly to the battle. Moreover, the cause is there specified why (Sihon) had been so arrogant and contemptuous in his rejection of the embassy, viz., because God had “hardened his spirit, and made his heart obstinate.” From whence again it appears how poor is the sophistry of those who imagine that God idly regards from heaven what men are about to do. ¹²⁸¹²⁸ Addition in Fr., “sans disposer de leur volonte;” without disposing their will. They dare not, indeed, despoil Him of foreknowledge; but what can be more absurd than that He foreknows nothing except what men please? But Scripture, as we see, has not placed God in a watch-tower, from which He may behold at a distance what things are about to be; but teaches that He is the director (moderatorem) of all things; and that He subjects to His will, not only the events of things, but the designs and affections of men also. As, therefore, we have before seen how the heart of Pharaoh was hardened, so now Moses ascribes to God the obstinacy of king Sihon. How base a subterfuge is the exception which some make as to His permission, sufficiently appears from the end which Moses points out. ¹²⁹¹²⁹ “Or il appert par la fin que Moyse specifie combien ceste tergiversation est frivole, de dire que Dieu permet sans rien ordonner;” now, it appears by the end which Moses specifies, how frivolous is that subterfuge, to say that God permits without ordaining anything. — Fr. For why did God harden the heart of Sihon? thalt “He might deliver him into the hand” of His people to be slain; because He willed that he should perish, and had destined his land for the Israelites. If God only permitted Sihon to grow hardened, this decree was either nought, or mutable, and evanescent, since it depended on the changeable will of man. Putting aside, then, all childish trifling, we must conclude that God by His secret inspiration moves, forms, governs, and draws men’s hearts, so that even by the wicked He executes whatever He has decreed. At the same time it is to be observed that the wicked are not impelled to hardness of heart by extrinsic force, but that they voluntarily harden themselves; so that in this same hardness of heart God may be seen to be a just judge, however incomprehensible His counsel may be, and however the impiety of men may betray itself, who are their own instigators, and the authors of their own sin. Emphatically does Moses inculcate the same thing twice over, viz., that the spirt of Sihon was hardened by God, and his heart made obstinate, in order that God’s paternal favor towards His chosen people might be more conspicuous; because from the obstinacy of the blinded king He afforded them a just cause for war, and an opportunity for victory.