11 (For only Og king of Bashan remained of the remnant of the Rephaim. Behold, his bedstead was a bedstead of iron. Isn’t it in Rabbah of the children of Ammon? Nine cubits was its length, and four cubits its width, after the cubit of a man.)
12 This land we took in possession at that time: from Aroer, which is by the valley of the Arnon, and half the hill country of Gilead with its cities, I gave to the Reubenites and to the Gadites;
13 and the rest of Gilead, and all Bashan, the kingdom of Og, I gave to the half-tribe of Manasseh—all the region of Argob, even all Bashan. (The same is called the land of Rephaim.
14 Jair the son of Manasseh took all the region of Argob, to the border of the Geshurites and the Maacathites, and called them, even Bashan, after his own name, Havvoth Jair, to this day.)
15 I gave Gilead to Machir.
16 To the Reubenites and to the Gadites I gave from Gilead even to the valley of the Arnon, the middle of the valley, and its border, even to the river Jabbok, which is the border of the children of Ammon;
17 the Arabah also, and the Jordan and its border, from Chinnereth even to the sea of the Arabah, the Salt Sea, under the slopes of Pisgah eastward.
18 I commanded you at that time, saying, “Yahweh your God has given you this land to possess it. All of you men of valor shall pass over armed before your brothers, the children of Israel.
19 But your wives, and your little ones, and your livestock, (I know that you have much livestock), shall live in your cities which I have given you,
20 until Yahweh gives rest to your brothers, as to you, and they also possess the land which Yahweh your God gives them beyond the Jordan. Then you shall each return to his own possession, which I have given you.”
21 I commanded Joshua at that time, saying, “Your eyes have seen all that Yahweh your God has done to these two kings. So shall Yahweh do to all the kingdoms where you go over.
22 You shall not fear them; for Yahweh your God himself fights for you.”
23 I begged Yahweh at that time, saying,
24 “Lord Yahweh, you have begun to show your servant your greatness, and your strong hand. For what god is there in heaven or in earth that can do works like yours, and mighty acts like yours?
25 Please let me go over and see the good land that is beyond the Jordan, that fine mountain, and Lebanon.”
26 But Yahweh was angry with me because of you, and didn’t listen to me. Yahweh said to me, “That is enough! Speak no more to me of this matter.
27 Go up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes; for you shall not go over this Jordan.
28 But commission Joshua, and encourage him, and strengthen him; for he shall go over before this people, and he shall cause them to inherit the land which you shall see.”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 3:23–28O you Israelites and fellow soldiers, who have been partners with me in this long and uneasy journey; since it is now the will of God, and the course of old age, at a hundred and twenty, requires it that I should depart out of this life; and since God has forbidden me to be a patron or an assistant to you in what remains to be done beyond Jordan; I thought it reasonable not to leave off my endeavors even now for your happiness, but to do my utmost to procure for you the eternal enjoyment of good things, and a memorial for myself, when you shall be in the fruition of great plenty and prosperity. … Your high priest also Eleazar, as well as Joshua, with the senate, and chief of your tribes, will go before you, and suggest the best advices to you; by following which advices you will continue to be happy
O you Israelites and fellow soldiers, who have been partners with me in this long and uneasy journey; since it is now the will of God, and the course of old age, at a hundred and twenty, requires it that I should depart out of this life; and since God has forbidden me to be a patron or an assistant to you in what remains to be done beyond Jordan; I thought it reasonable not to leave off my endeavors even now for your happiness, but to do my utmost to procure for you the eternal enjoyment of good things, and a memorial for myself, when you shall be in the fruition of great plenty and prosperity. … Your high priest also Eleazar, as well as Joshua, with the senate, and chief of your tribes, will go before you, and suggest the best advices to you; by following which advices you will continue to be happy
Josephus, Antiquities of the Jews, Antiquities 4.8.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 3:24–26The drift of the prayer is that God, by granting him permission to enter the land, should thus fill up to the full the measure of His grace towards him … On the other hand, he speaks in commendation of the goodness of the land, and expressly shows that his desire to see it springs from earnest piety; for I willingly subscribe to the opinion of those who understand Sion by the "goodly mountain;" for, with the exception of Lebanon, there was no other mountain so delectable in the land; whereas Lebanon, as if next to it in rank, is mentioned in the second place. … Some imagine that God was offended by such a longing as this; but Moses is rather giving the reason why he did not obtain what he sought, viz., because he had been already excluded from it.
The drift of the prayer is that God, by granting him permission to enter the land, should thus fill up to the full the measure of His grace towards him … On the other hand, he speaks in commendation of the goodness of the land, and expressly shows that his desire to see it springs from earnest piety; for I willingly subscribe to the opinion of those who understand Sion by the "goodly mountain;" for, with the exception of Lebanon, there was no other mountain so delectable in the land; whereas Lebanon, as if next to it in rank, is mentioned in the second place. … Some imagine that God was offended by such a longing as this; but Moses is rather giving the reason why he did not obtain what he sought, viz., because he had been already excluded from it.
John Calvin, Commentaries, on 3:23–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 3:18–20He repeats the condition of the grant which they had already agreed to, Deu 3:18-20. That they should send a strong detachment over Jordan to lead the van in the conquest of Canaan, who should not return to their families, at least not to settle (though for a time they might retire thither into winter quarters, at the end of a campaign), till they had seen their brethren in as full possession of their respective allotments as they themselves were now in of theirs. They must hereby be taught not to look at their own things only, but at the things of others, Phi 2:4. It ill becomes an Israelite to be selfish, and to prefer any private interest before the public welfare. … for we are not born for ourselves, but are members one of another.
He repeats the condition of the grant which they had already agreed to, Deu 3:18-20. That they should send a strong detachment over Jordan to lead the van in the conquest of Canaan, who should not return to their families, at least not to settle (though for a time they might retire thither into winter quarters, at the end of a campaign), till they had seen their brethren in as full possession of their respective allotments as they themselves were now in of theirs. They must hereby be taught not to look at their own things only, but at the things of others, Phi 2:4. It ill becomes an Israelite to be selfish, and to prefer any private interest before the public welfare. … for we are not born for ourselves, but are members one of another.
Matthew Henry, Commentary on the Whole Bible, on 3:12–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 3:25–26There was judgment in the denial of his request, and that in something of anger too: The Lord was wroth with me for your sakes, Deu 3:26. … But how was he wroth with Moses for the sake of Israel? Either, [1.] For that sin which they provoked him to; see Psa 106:32, Psa 106:33. Or, [2.] The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or, [3.] It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time … God may accept our prayers, and yet not grant us the very thing we pray for. … God quieted the spirit of Moses under the decree that had gone forth by that word (Deu 3:26), Let it suffice thee. … If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one.
There was judgment in the denial of his request, and that in something of anger too: The Lord was wroth with me for your sakes, Deu 3:26. … But how was he wroth with Moses for the sake of Israel? Either, [1.] For that sin which they provoked him to; see Psa 106:32, Psa 106:33. Or, [2.] The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or, [3.] It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time … God may accept our prayers, and yet not grant us the very thing we pray for. … God quieted the spirit of Moses under the decree that had gone forth by that word (Deu 3:26), Let it suffice thee. … If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one.
Matthew Henry, Commentary on the Whole Bible, on 3:21–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 3:26Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah; or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him; see Numbers 20:12. … and the Lord said unto me, let it suffice; that he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel; and that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed
Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah; or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him; see Numbers 20:12. … and the Lord said unto me, let it suffice; that he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel; and that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed
John Gill, An Exposition of the Old and New Testament, on 3:26; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 3:11For the purpose of recalling the greatness of the grace of God that had been manifested in that victory, and not merely to establish the credibility of the statements concerning the size of Og … Moses points to the iron bed of this king, which was still in Rabbath-Ammon, and was nine cubits long and four broad, "after the cubit of a man," i.e., the ordinary cubit in common use … The ordinary Hebrew cubit was only a foot and a half … Now a bed is always larger than the man who sleeps in it. But in this case Clericus fancies that Og "intentionally exceeded the necessary size, in order that posterity might be led to draw more magnificent conclusions from the size of the bed, as to the stature of the man who was accustomed to sleep in it." … With a similar intention Og may also have left behind him a gigantic bed as a memorial of his superhuman greatness, on the occasion of some expedition of his against the Ammonites; and this bed may have been preserved in their capital as a proof of the greatness of their foe.
For the purpose of recalling the greatness of the grace of God that had been manifested in that victory, and not merely to establish the credibility of the statements concerning the size of Og … Moses points to the iron bed of this king, which was still in Rabbath-Ammon, and was nine cubits long and four broad, "after the cubit of a man," i.e., the ordinary cubit in common use … The ordinary Hebrew cubit was only a foot and a half … Now a bed is always larger than the man who sleeps in it. But in this case Clericus fancies that Og "intentionally exceeded the necessary size, in order that posterity might be led to draw more magnificent conclusions from the size of the bed, as to the stature of the man who was accustomed to sleep in it." … With a similar intention Og may also have left behind him a gigantic bed as a memorial of his superhuman greatness, on the occasion of some expedition of his against the Ammonites; and this bed may have been preserved in their capital as a proof of the greatness of their foe.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:11; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 3:25"That goodly mountain" is not one particular portion of the land of Canaan, such as the mountains of Judah, or the temple mountain (according to Exo 15:17), but the whole of Canaan regarded as a mountainous country, Lebanon being specially mentioned as the boundary wall towards the north. As Moses stood on the lower level of the Arabah, the promised land presented itself not only to his eyes, but also to his soul, as a long mountain range … but also on a much higher ground, viz., as a high and lofty land, which would stand by the side of Horeb, "where he had spent the best and holiest days of his life, and where he had seen the commencement of the covenant between God and His people" (Schultz).
"That goodly mountain" is not one particular portion of the land of Canaan, such as the mountains of Judah, or the temple mountain (according to Exo 15:17), but the whole of Canaan regarded as a mountainous country, Lebanon being specially mentioned as the boundary wall towards the north. As Moses stood on the lower level of the Arabah, the promised land presented itself not only to his eyes, but also to his soul, as a long mountain range … but also on a much higher ground, viz., as a high and lofty land, which would stand by the side of Horeb, "where he had spent the best and holiest days of his life, and where he had seen the commencement of the covenant between God and His people" (Schultz).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Deuteronomy 3
Deuteronomy 3:11–28, World English Bible
Deuteronomy 3 in the Bible · Told in the Story: Chapter 14, Remember the Road
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 3:23–28O you Israelites and fellow soldiers, who have been partners with me in this long and uneasy journey; since it is now the will of God, and the course of old age, at a hundred and twenty, requires it that I should depart out of this life; and since God has forbidden me to be a patron or an assistant to you in what remains to be done beyond Jordan; I thought it reasonable not to leave off my endeavors even now for your happiness, but to do my utmost to procure for you the eternal enjoyment of good things, and a memorial for myself, when you shall be in the fruition of great plenty and prosperity. … Your high priest also Eleazar, as well as Joshua, with the senate, and chief of your tribes, will go before you, and suggest the best advices to you; by following which advices you will continue to be happy
Josephus, Antiquities of the Jews, Antiquities 4.8.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 3:24–26The drift of the prayer is that God, by granting him permission to enter the land, should thus fill up to the full the measure of His grace towards him … On the other hand, he speaks in commendation of the goodness of the land, and expressly shows that his desire to see it springs from earnest piety; for I willingly subscribe to the opinion of those who understand Sion by the "goodly mountain;" for, with the exception of Lebanon, there was no other mountain so delectable in the land; whereas Lebanon, as if next to it in rank, is mentioned in the second place. … Some imagine that God was offended by such a longing as this; but Moses is rather giving the reason why he did not obtain what he sought, viz., because he had been already excluded from it.
John Calvin, Commentaries, on 3:23–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 3:18–20He repeats the condition of the grant which they had already agreed to, Deu 3:18-20. That they should send a strong detachment over Jordan to lead the van in the conquest of Canaan, who should not return to their families, at least not to settle (though for a time they might retire thither into winter quarters, at the end of a campaign), till they had seen their brethren in as full possession of their respective allotments as they themselves were now in of theirs. They must hereby be taught not to look at their own things only, but at the things of others, Phi 2:4. It ill becomes an Israelite to be selfish, and to prefer any private interest before the public welfare. … for we are not born for ourselves, but are members one of another.
Matthew Henry, Commentary on the Whole Bible, on 3:12–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 3:25–26There was judgment in the denial of his request, and that in something of anger too: The Lord was wroth with me for your sakes, Deu 3:26. … But how was he wroth with Moses for the sake of Israel? Either, [1.] For that sin which they provoked him to; see Psa 106:32, Psa 106:33. Or, [2.] The removal of Moses at that time, when he could so ill be spared, was a rebuke to all Israel, and a punishment of their sin. Or, [3.] It was for their sakes, that it might be a warning to them to take heed of offending God by passionate and unbelieving speeches at any time … God may accept our prayers, and yet not grant us the very thing we pray for. … God quieted the spirit of Moses under the decree that had gone forth by that word (Deu 3:26), Let it suffice thee. … If God does not by his providence give us what we desire, yet, if by his grace he makes us content without it, it comes much to one.
Matthew Henry, Commentary on the Whole Bible, on 3:21–29; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 3:26Not at this time, and for this prayer of his, but on account of he and Aaron not sanctifying him at the waters of Meribah; or of some expressions of unbelief, and unadvised words, which dropped from his lips through their provocation of him; see Numbers 20:12. … and the Lord said unto me, let it suffice; that he had seen the conquest of the two kings, and the delivery of their kingdoms into the hands of Israel; and that he had brought the people through the wilderness to the borders of the land of Canaan, and that he should have a distant sight of the land, as after directed
John Gill, An Exposition of the Old and New Testament, on 3:26; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 3:11For the purpose of recalling the greatness of the grace of God that had been manifested in that victory, and not merely to establish the credibility of the statements concerning the size of Og … Moses points to the iron bed of this king, which was still in Rabbath-Ammon, and was nine cubits long and four broad, "after the cubit of a man," i.e., the ordinary cubit in common use … The ordinary Hebrew cubit was only a foot and a half … Now a bed is always larger than the man who sleeps in it. But in this case Clericus fancies that Og "intentionally exceeded the necessary size, in order that posterity might be led to draw more magnificent conclusions from the size of the bed, as to the stature of the man who was accustomed to sleep in it." … With a similar intention Og may also have left behind him a gigantic bed as a memorial of his superhuman greatness, on the occasion of some expedition of his against the Ammonites; and this bed may have been preserved in their capital as a proof of the greatness of their foe.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:11; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Deuteronomy 3:25"That goodly mountain" is not one particular portion of the land of Canaan, such as the mountains of Judah, or the temple mountain (according to Exo 15:17), but the whole of Canaan regarded as a mountainous country, Lebanon being specially mentioned as the boundary wall towards the north. As Moses stood on the lower level of the Arabah, the promised land presented itself not only to his eyes, but also to his soul, as a long mountain range … but also on a much higher ground, viz., as a high and lofty land, which would stand by the side of Horeb, "where he had spent the best and holiest days of his life, and where he had seen the commencement of the covenant between God and His people" (Schultz).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:25; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.