Deuteronômio 3
David Guzik · Citado em PreceptAustin
Deuteronômio 3
Guzik comments that "The repeated references to the rephaim in these first three chapters shows that Israel, when trusting in God, was well able to defeat this race of fearsome warriors. It also shows that their fear of these men back in Numbers 13, where they first refused to go into the Promised Land, was unfounded. Their excuses are shown to be weaker in light of the next generation’s victories. SPECIAL TOPIC: CUBIT - Bob Utley There are two cubits (BDB 52, KB 61) in the Bible. The regular cubit is the distance between an average man’s longest finger and his elbow, usually around 18 inches (e.g., Gen. 6:15; Exod. 25:10, 17, 23; 26:2, 8, 13, 16; 27:1, 9, 12, 13, 14, 16, 18; Num. 35:4, 5; Deut. 3:11). There is also a longer cubit (royal cubit) used in construction (i.e., Solomon’s temple), which was common in Egypt (i.e., 21 fingers), Palestine (i.e., 24 fingers), and sometimes Babylon (i.e., 30 fingers). It was about 21 inches long (cf. Ezek. 40:5; 43:13). The ancients used parts of the human body for measurement. The people of the ancient Near East used: 1. length from elbow to middle finger (cubit) 2. width from outstretched thumb to little finger (span, cf. Exod. 28:16; 39:9; 1 Sam. 17:4) 3. length between all four fingers of a closed hand (handbreadth, cf. Exod. 25:25; 37:12; 1 Kgs. 7:26; 2 Chr. 4:5) 4. length of middle joint of finger (fingerbreadth, Jer. 52:21) The cubit (BDB 52, KB 61) was not completely standardized, but there were two basic lengths. normal male’s elbow to middle finger (about 18 inches, cf. Deut. 3:11) royal cubit was a bit longer (about 20 inches, cf. 2 Chr. 3:3; Ezek. 40:5; 43:13) QUESTION - Who were the Rephaim? ANSWER - There are several passages in the Old Testament that speak of the Rephaim (or Rephaites), and the context describes them as giants. The name of these people literally means “terrible ones.” The Hebrew word Rephaim has two distinct meanings: first, in poetic literature it refers to departed spirits whose dwelling place was Sheol. It is a figurative description of the dead, similar to our concept of a ghost. The second meaning of Rephaim is “a mighty people with tall stature who lived in Canaan.” The word doesn’t seem to be ethno-centric like “Jew” or “Egyptian” but is more of a descriptive term. This second meaning will be the focus of this article. The first reference to the Rephaim is Genesis 14:5, when the Rephaim, Zuzim and Emim people were defeated in a battle with Kedorlaomer and his allies. When the Israelites first approached the Promised Land after the Exodus from Egypt, they were afraid to enter the land because it was filled with “giants” (the word used in Numbers 13:33 is Nephilim), the sons of Anak. Giants were widely scattered through Canaan, but were known by different local names, including Rephaim, Zuzim, Emim, and Anakim. Deuteronomy 2:20–21 says the Rephaim were strong and tall, like the Anakites. Og, king of Bashan, was described as the last of the Rephaim in his land (Deuteronomy 3:11), and his bed was thirteen feet long and six feet wide. Is it possible that the Rephaim were literal giants? The Septuagint uses the Greek words gigas and titanes (the source of the English titan) to translate these and other verses, so the ancient Jews certainly considered them to be giants. They are described generally as being between 7 and 10 feet tall and are called “mighty men.” The Egyptians wrote about giants who lived in the land of Canaan, and the folklore of other nations is full of such references. The people of the ancient world accepted the presence of giants as a fact of history, and the Bible presents them as enemies who were destroyed either by the judgment of God or in battle with men. So where did these giants come from? One theory, based on Genesis 6:1–4, is that fallen angels (the sons of God) had sexual relations with women, resulting in the birth of giants. This is remarkably similar to Greek and Roman myths about demi-gods, but the theory has some theological and biological obstacles. Another theory, also based on Genesis 6, is that the fallen angels, having knowledge of human genetics, indwelt certain men and women who would have the right traits to produce a race of giants and induced them to cohabit with each other. A third theory is that the giants were simply the result of normal genetic variability within a society. Whatever the origin of the Rephaim, it is certain that a race of “giants”—strong, tall people—did exist at one time, and many cultures had dealings with them. Even today, there are people who grow to extreme sizes, whether through genetic disorders like gigantism or through normal heredity. GotQuestions.org QUESTION - Who was Og king of Bashan? (see here also) ANSWER Og king of Bashan was a mighty and infamous Amorite king in the days of Moses who fought the Israelites on their way to the Promised Land. God granted the Israelites victory over King Og’s forces, and Moses and the Israelites possessed Bashan, a fruitful land east of the Jordan River. The victory was significant because of the fearsome strength of Og and the relative inexperience of the Israelite forces. Leading up to the Israelites’ encounter with Og king of Bashan was a battle with another Amorite king, Sihon. Moses had requested that Sihon allow the Israelites to pass through his land—they promised not to take any of the Amorites ’ resources along the way—but instead of granting permission, Sihon mustered his forces and attacked the Israelites. God enabled Moses and the people of Israel to defeat the Amorites and take their land (Numbers 21:21–31). Then the Israelites made their way toward Bashan, and King Og came out to confront them at Edrei (verse 33). The Israelites were frightened because Og’s reputation preceded him. But God reassured Moses, saying, “Do not be afraid of him, for I have delivered him into your hands, along with his whole army and his land” (verse 34). The battle between the forces of Og and Moses is described in greater detail in the book of Deuteronomy. There we read that Og was king over sixty fortified cities, all of which the Israelites captured (Deuteronomy 3:3–7). He was also a very large man—his bed was made of iron and was of enormous size: nine cubits long and four cubits wide (13.5 feet long and 6 feet wide). The inclusion of this detail emphasizes the size of Og. A man needing this size of bed was likely very tall—ten or eleven feet. This interpretation is supported by the fact that Og was one of the last of the Rephaites (Deuteronomy 3:11), which means he was strong and tall (see Deuteronomy 2:20–21). The Rephaites (or Rephaim) were a group of people who lived in Canaan and elsewhere at the time of Moses and Joshua. The word Rephaites is not an ethnic but rather a descriptive term; it literally means “terrible ones.” The Rephaim were giants and fierce fighters. Earlier, when the Israelites had first tried to enter the Promised Land, the spies reported the land was populated by giants, whom they called “Nephilim” and “sons of Anak” (Numbers 13:32–33). Og king of Bashan was one of the last of this race of giants. Goliath, the giant who fought David, was likely another. Og and his sons all lost their lives in their foolish opposition to God’s people (Numbers 21:35). Despite King Og’s great size and strength, God gave Israel’s army the victory, and they possessed the land of Bashan. The half-tribe of Manasseh inherited Og’s territory (Joshua 13:29–30). There is no obstacle too large for God; there is nothing impossible for Him (Matthew 19:26). God does not quake before giants, and neither should His children. GotQuestions.org Deuteronomy 3:12 "So we took possession of this land at that time. From Aroer, which is by the valley of Arnon, and half the hill country of Gilead and its cities I gave to the Reubenites and to the Gadites. From Aroer: De 2:36 4:48 Nu 32:33-38 Jos 12:2-6 13:8-12,14-28 2Ki 10:33 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Related Passage: Numbers 32:28-42+ So Moses gave command concerning them to Eleazar the priest, and to Joshua the son of Nun, and to the heads of the fathers’ households of the tribes of the sons of Israel. 29 Moses said to them, “If the sons of Gad and the sons of Reuben, everyone who is armed for battle, will cross with you over the Jordan in the presence of the LORD, and the land is subdued before you, then you shall give them the land of Gilead for a possession; 30 but if they will not cross over with you armed, they shall have possessions among you in the land of Canaan.” 31 The sons of Gad and the sons of Reuben answered, saying, “As the LORD has said to your servants, so we will do. 32 “We ourselves will cross over armed in the presence of the LORD into the land of Canaan, and the possession of our inheritance shall remain with us across the Jordan.” 33 So Moses gave to them, to the sons of Gad and to the sons of Reuben and to the half-tribe of Joseph’s son Manasseh, the kingdom of Sihon, king of the Amorites and the kingdom of Og, the king of Bashan, the land with its cities with their territories, the cities of the surrounding land. (SEE MAP BELOW) 34 The sons of Gad built Dibon and Ataroth and Aroer, 35 and Atroth-shophan and Jazer and Jogbehah, 36 and Beth-nimrah and Beth-haran as fortified cities, and sheepfolds for sheep. 37 The sons of Reuben built Heshbon and Elealeh and Kiriathaim, 38 and Nebo and Baal-meon–their names being changed–and Sibmah, and they gave other names to the cities which they built. 39 The sons of Machir the son of Manasseh went to Gilead (SEE MAP BELOW - THE YELLOWISH REGION TO THE EAST OF THE RIVER JORDAN) and took it, and dispossessed the Amorites who were in it (SEE NOTE). 40 So Moses gave Gilead to Machir the son of Manasseh, and he lived in it. 41 Jair the son of Manasseh went and took its towns, and called them Havvoth-jair. 42 Nobah went and took Kenath and its villages, and called it Nobah after his own name. Land Given to Reuben, Gad, Manasseh So - Continues the narrative from Dt 3:8 after the intervening parenthetical additions in Dt 3:9-11. ESV Study Bible - Dt 3:12-17 Distribution of Transjordanian Land.. These verses recapitulate the distribution of the lands of Sihon and Og to the tribes of Reuben, Gad, and half the tribe of Manasseh (Nu 32:1-42+; Nu 34:13-15+). The repeat of this in Deuteronomy underscores that the possession of the Promised Land has begun, which should make Israel more confident to cross the Jordan and conquer the remaining land. We took possession (yarash) of this land at that time = Israel by grace through faith had finally begun to lay hold of God's promises. THOUGHT - Israel believed God and obeyed Him and thus possessed their possessions, which is exactly how we as believers today can possess our possessions (cf 2 Pe 1:3+, Eph 1:3+). We have all things we need spiritually in Christ (cf Col 2:3+ and Col 2:10+), but like ancient Israel, we need to "go in" by faith, faith that obeys, and thereby lay hold of God's precious and magnificent promises in Christ Jesus ( 2 Pe 1:4+). In the OT Israel's obedience brought the blessing of a PROMISED LAND, but in the NT, our faith enabled obedience brings us the blessing of a PROMISED LIFE, a life abundant (perissos) in Christ (Jn 10:10). Are you living the abundant life? You can be, but you need to lay aside every encumbrance and the sin that so easily entangles you, fight the good fight of faith (1 Ti 6:12+) and run with endurance, fixing your eyes on Jesus, the One Who has finished the race victoriously (Heb 12:1-2+). Let it be so Lord for each person reading this note. In Jesus' all-sufficient Name. Amen. Possession (KEY WORD IN DEUTERONOMY)(03425)(yerushshah from yarash = to posses) means possession, inheritance. It described the right to inherit the land. It could be an inheritance given or to a possession taken by force (or both). Reuben, Gad and half tribe of Manasseh received land east of the Jordan as a "possession" from God (Dt. 3:20; cf. Josh. 1:15; 12:6f). The descendants of Lot settled in Moab (Dt. 2:9), and in Ammon which God had given them as their possession (Dt 2:19), even as He had given did the descendants of Esau the area of Mount Seir (aka Edom - Dt. 2:5). After the civil war involving the tribe of Benjamin, the leaders of Israel were concerned that the depleted tribe not lose an inheritance; they planned "a possession" for Benjamin, according to Judg. 21:17. During the Babylonian siege of Judah, Jeremiah bought at Anathoth a parcel of land to which he retained the right of "possession" (Jer. 32:8). David declares that all those who fear God's name receive "an inheritance" (Ps. 61:5). It is interesting to note that about 400 years later King Jehoshaphat used this same word (yerushshah) in an to appeal to the Lord praying "Now behold, the sons of Ammon and Moab and Mount Seir, whom You did not let Israel invade when they came out of the land of Egypt (they turned aside from them and did not destroy them) see how they are rewarding us by coming to drive us out from Your possession which You have given us as an inheritance." (2 Chr 20:10-11) Note how he appeals first indirectly to the Abrahamic Covenant (which promised the land to Israel as a permanent possession) and also appealed to the LORD Himself referring to the land as Your possession! A good prayer! Yerushshah - 14x in 12v - inheritance(2), own(1), possession(11) - Deut. 2:5; Deut. 2:9; Deut. 2:12; Deut. 2:19; Deut. 3:20; Jos. 1:15; Jos. 12:6; Jos. 12:7; Jdg. 21:17; 2 Chr. 20:11; Ps. 61:5; Jer. 32:8 From Aroer (see map above), which is by the valley of Arnon (see on map), and half the hill country of Gilead and its cities I gave to the Reubenites and to the Gadites (see map above) - Aroer was the southern limit of the Amorite kingdom of Sihon that was taken by Israel (Dt 2:36; Dt 3:12; Dt 4:48; Josh 12:2) Kalland observes that "The geographical description of the territories given to the two and a half tribes is difficult to follow in its entirety. The southern boundary at the Arnon Gorge and the western border at the Jordan are clear, but the boundary between the half tribe of Manasseh and the other two tribes cannot be clearly plotted. (The Expositor's Bible Commentary – Volume 3: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel) NET Note - Reubenites and Gadites. By the time of Moses’ address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Nu 32:28–42). Deuteronomy 3:13 "The rest of Gilead and all Bashan, the kingdom of Og, I gave to the half-tribe of Manasseh, all the region of Argob (concerning all Bashan, it is called the land of Rephaim. the rest: Nu 32:39-42 Jos 13:29-32 1Ch 5:23-26 Deuteronomy 3 Resources - Multiple Sermons and Commentaries NORTHERN PORTION OF GILEAD TO MANASSEH The rest of Gilead and all Bashan (north of Gilead - see map), the kingdom of Og, I gave to the half-tribe of Manasseh (see location on map above or here), all the region of Argob (concerning all Bashan, it is called the land of Rephaim (see note) - "The sons of Joseph made up the half-tribes of Manasseh and Ephraim (cf. Gen. 41:50, 52; 48:1–7). Manasseh’s inheritance was split, half on the eastern side of Jordan and half on the western side." (Utley) Argob - Argob is a region in Bashan (Deut 3:4, 13, 14; 1 Ki 4:13) in the kingdom of Og containing “sixty cities,” but distinguished from the “villages (ḥavvot) of Jair” which belong to Gilead (1 Ki 4:13; the LXX reading the result of homoeoteleuton (Num 32:41; Judg 10:4; 1 Chron 2:22 and MT of 1 Kings 4:13). In contrast to all these passages Deuteronomy 3:14 wrongly includes these “villages of Jair” “in Bashan” instead of their proper location of Gilead....The location of Argob is fixed by Dt 3:4, 13, 14 supplying the western border as the territory of the Geshurites, Maachathites (i.e., the present Golan heights) and the targumistic rendering of Argob by Trachona (ṭarkônâ), “stony-region” which is the whole southern part of Bashan, from the eastern edge of el-leğā (Trachon), about twenty m. S of Damascus, approximately to Nahr er-ruggād Half-tribe of Manasseh - mentioned in 29v - Num. 34:14; Deut. 3:13; Jos. 1:12; Jos. 4:12; Jos. 12:6; Jos. 13:7; Jos. 13:29; Jos. 18:7; Jos. 21:5; Jos. 21:6; Jos. 21:25; Jos. 21:27; Jos. 22:1; Jos. 22:7; Jos. 22:9; Jos. 22:10; Jos. 22:11; Jos. 22:13; Jos. 22:15; Jos. 22:21; 1 Chr. 5:18; 1 Chr. 5:23; 1 Chr. 5:26; 1 Chr. 6:70; 1 Chr. 6:71; 1 Chr. 12:31; 1 Chr. 12:37; 1 Chr. 27:20; 1 Chr. 27:21. Kalland points out that "The other half of Manasseh, which received its allotment in Canaan proper (see yellowish area in map), is not as often mentioned; when it is, however, the specific designation "the half-tribe of Manasseh" is not used." (ibid) Deuteronomy 3:14 Jair the son of Manasseh took all the region of Argob as far as the border of the Geshurites and the Maacathites, and called it, that is, Bashan, after his own name, Havvoth-jair, as it is to this day.) Jair: 1Ch 2:21-23 Argob: De 3:4 Geshurites: Jos 13:13 2Sa 3:3 10:6 13:37 Bashan-havoth-jair, Nu 32:41 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Related Passage: Numbers 32:41+ Jair the son of Manasseh went and took its towns, and called them Havvoth-jair. JAIR POSSESSES HIS POSSESSION Jair the son of Manasseh - Jair is a descendant but not a direct son of Manasseh. JAIR jā’ ər (יָאִֽיר, He enlightens). A son of Manasseh (Nu 32:41; Deut 3:14; Josh 13:30; 1 Kings 4:13; 1 Chr 2:22). At the time of the conquest of Canaan he occupied a number of villages in Gilead and in the region of Argob. His father was said to be Segub of Judah (1 Chr 2:22). He probably, therefore, was a descendant of Manasseh. Took all the region of Argob (see Dt 3:4+) as far as the border of the Geshurites and the Maacathites, and called it, that is, Bashan, after his own name, Havvoth-jair, as it is to this day - This is the northern border occupied by The Geshurites and the Maacathites two small kingdoms, Geshur being east of the Sea of Galilee and Maacah east of the Waters of Meron and north of Geshur. The pagan inhabitants of these two small countries/states were not conquered or driven out by Israel. Both of these small kingdoms continued to live on their land within Israel and under the governance of Israel (Josh 13:11, 13). Geshur was "a country east of the upper Jordan in Syria. The area of these people, along with the Maacathites, was one of the borders of the territory given to Jair, the Manassite (Dt 3:14). The same boundary is mentioned in Joshua 12:5 as the limit of that which the Israelites took. The people are listed in Joshua 13:11, 13 as among those which the Israelites did not drive out but at the time of writing were existing within Israel. Geshur, along with Aram (Syria), took Havvoth-jair (formerly possessed by Jair, the Manassite) and other places from the Israelites (1 Chr 2:23). Absalom was the son of David by Maacah, daughter of Talmai, king of Geshur (2 Sa 3:3; 1 Chr 3:2). When Absalom killed his half-brother Amnon, he fled to Geshur for the protection by his grandfather, Talmai, for three years until he could return safely (2 Sam 13:37, 38). At this time Joab brought him back to Jerusalem (2 Sa 14:23, 32; 15:8). Maacah - mā’ a ka (מַֽעֲכָה׃֙; B, Μωχᾶ, A, Μααχά; perhaps from mā’ak “squeeze, press,” hence, oppression). A small state SE of Mt. Hermon. It bordered Geshur on the S and may have crossed the Jordan to Abel-beth-maacah on the W. Jair, son of Manasseh, made conquest of the land (Deut 3:14; Josh 12:5), and it was assigned to the half tribe of Manasseh (Josh 13:29). Both Maacathites and neighboring Geshurites remained in occupancy of their lands after Jair’s conquest (Josh 13:13). During the reign of David, the king of Maacah contributed 1000 men as mercenaries to aid Ammon in war with Israel (2 Sam 10:6-8; 1 Chron 19:6, 7). HAVVOTH-JAIR hăv’ ŏth jā’ ər (חַוֹּ֥ת יָאִֽיר, tent villages of Jair). KJV usually HAVOTH-JAIR. A settlement of villages E of the Jordan on the border of Gilead and Bashan. They were taken by Jair, the son of Segub, and named after himself (Num 32:41), and were part of the inheritance allotted by Moses to the half-tribe of Manasseh. At one time they were a part of the kingdom of Og, king of Bashan (Josh 13:29, 30). In Deuteronomy 3:14 it is said that “Jair the Manassite took all the region of Argob, that is, Bashan, as far as the border of the Geshurites and the Maacathites, and called the villages after his own name, Havvoth-jair.” According to Joshua 13:29, 30, there were sixty of them. Deuteronomy 3:15 "To Machir I gave Gilead. Machir: Ge 50:23 Nu 26:29 32:39,40 Jos 17:1-3 22:7 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Related Passage: Genesis 50:23 Joseph saw the third generation of Ephraim’s sons; also the sons of Machir, the son of Manasseh, were born on Joseph’s knees. To Machir I gave Gilead (see Gilead on this map) - The son of Manasseh: while Joseph was still alive in Egypt, his older son Manasseh’s eldest son Machir brought his children to the patriarch (Ge 50:23). Machir again was at the head of the list of the sons of Manasseh (Nu 26:29); he was the father of Gilead who gave his name or was named for the area in Trans-Jordan that this family of the tribe of Manasseh inhabited (Nu 32:39, 40). ESV Study Bible - Machir was the son of Manasseh (Gen. 50:23). Here it refers to his descendants, a subsection of the tribe of Manasseh (see also Josh. 17:1). Deuteronomy 3:16 "To the Reubenites and to the Gadites I gave from Gilead even as far as the valley of Arnon, the middle of the valley as a border and as far as the river Jabbok, the border of the sons of Ammon; Reubenites : Nu 32:33-38 2Sa 24:5 river Jabbok: De 2:37 Ge 32:22 Nu 21:24 Jos 12:2,3 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Land Given to Reuben, Gad, Manasseh To the Reubenites and to the Gadites I gave from Gilead even as far as the valley of Arnon, the middle of the valley as a border and as far as the river Jabbok, the border of the sons of Ammon - See the land gift to these two tribes in the map above. Kalland - This appears to be a clarification of what is written in v.12 about the area given to Reuben and Gad. In v.12 it is said that the Reubenites and Gadites' area included half the hill country of Gilead. This makes the southern part of Gilead the northern part of Reuben and Gad, the southern border of Reuben and Gad being the Arnon Valley, and the eastern border being the Jabbok River from its headwaters in the south. The eastern border continues northward until the river bends and flows westward to the Jordan. Its western border was that part of the Jordan River and the Dead Sea that closed the gap between the northern and southern borders. (Ibid) Valley of River Jabbok (Jim Greenhill) Jabbok (see picture above of the valley of the river Jabbok and also the map for geographic location of "river Jabbok" - about midway up the map on right side) The loop N of Ammān formed the western boundary of the Ammonites at the time of the Conquest (Num 21:24), and the contained area was settled by the tribe of Gad, as far W as present es-Salt. The western part of the river formed a physical and political boundary between the two parts of Gilead (Deut 3:12, 16; Josh 12:2-6), and also divided the kingdoms of Sihon and Og. Deuteronomy 3:17 the Arabah also, with the Jordan as a border, from Chinnereth even as far as the sea of the Arabah , the Salt Sea, at the foot of the slopes of Pisgah on the east. Chinnereth: Nu 34:11 Jos 12:3 the sea: De 4:49 Ge 13:10 14:3 19:28,29 Nu 34:11,12 Jos 3:16 12:3 15:2,5 Jos 18:19 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Jordan Valley (Jordan Rift Valley) (Click to enlarge) The Arabah also, with the Jordan as a border, from Chinnereth even as far as the sea of the Arabah, the Salt Sea, at the foot of the slopes of Pisgah on the east - In this context, the Arabah refers to the region of the Jordan Valley and is the area that begins from above the Sea of Galilee and goes south past the Dead Sea and finally to the Gulf of Aqaba. Pisgah - is either identified with Mount Nebo or very close to it (cf Dt 32:49, Dt 34:1) See map of the land of the Reubenites which is just east of the "Salt Sea" (aka the "Dead Sea") and includes the slopes of Pisgah (and Mt Nebo). Chinnereth is the body of water know by at least 4 different names in Scripture - Chinnereth (Nu 34:11; Dt. 3:17; Jos. 11:2; Jos. 12:3; Jos. 13:27; Jos. 19:35; 1 Ki. 15:20). Galilee (e.g., Mt. 4:18; Mark 1:16; John 6:1), Gennesaret (Mt. 14:34; Mk. 6:53; Lk. 5:1), Tiberias (e.g., John 6:1;23, Jn 21:1) Salt Sea - This is the modern Dead Sea and occurs in 9v - Ge 14:3; Nu 34:3; Nu 34:12; Dt. 3:17; Jos. 3:16; Jos. 12:3; Jos. 15:2; Jos. 15:5; Jos. 18:19. The Salt Sea is also called “the eastern sea” (cf. Ezek. 47:18; Joel 2:20; Zech. 14:8) or just “the sea” (cf. Isa. 16:8; Jer. 48:32). Arabah - ARABAH ăr’ ə bə (הָֽעֲרָבָ֖ה LXX ἡ ̓́Αραβα; the waste land, the Arabah). When the word is used with the definite article, as it most frequently is, it refers to the great rift valley running South from the Sea of Galilee including the Jordan Valley and the Dead Sea and extending all the way to the Gulf of Aqabah. (SEE MAP) As such, it forms a major geographical area of the land of the Bible and certainly the most important feature of the relief of the land. In the KJV, the region occurs only twice as “Arabah” (Josh 18:18), but frequently as “desert,” “plain” or “wilderness.” The RSV transliterates more frequently as “Arabah.”....The Arabah as a whole is over 200 miles in length and falls naturally into three geographical regions, namely the Jordan Valley, the Dead Sea region and the area South of the Dead Sea to the Gulf of Aqabah. John Maxwell sums up Dt 3:12-17 - This section reads like a real-estate deed. Moses was allowed to lead the start of the conquest and he supervised the first distribution of land. The conquered territory east of the Jordan was divided among Reuben, Gad, and half the tribe of Manasseh. A question is often raised concerning whether the east side of the Jordan was part of the Promised Land. If it was not, we can understand why Moses tried to make peace with Sihon (2:26). On the west side of the Jordan, the children of Israel were to exterminate their enemies. The land that is conquered must be occupied. Two and one-half tribes chose to live on the east side of the river. History teaches us that when the other tribes had settled into Canaan, Reuben, Gad, and half the tribe of Manasseh returned to the other side of the Jordan. They took little part in the national life of Israel and soon completely lost their inheritance. They appear to have been absorbed by the nations which they were supposed to overcome. Is there a lesson to all of us in this story? Are there future problems in our spiritual lives which may cause us to stop short of the total will of God? (Preacher's Commentary) Deuteronomy 3:18 "Then I commanded you at that time, saying, 'The LORD your God has given you this land to possess it; all you valiant men shall cross over armed before your brothers, the sons of Israel. I commanded: Nu 32:20-24 Jos 1:12-15 4:12,13 22:1-9 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 32:20-24+ So Moses said to them (TRIBES OF REUBEN, GAD, HALF-TRIBE OF MANASSEH), “If you will do this, if you will arm yourselves before the LORD for the war, 21 and all of you armed men cross over the Jordan before the LORD until He has driven His enemies out from before Him, 22 and the land is subdued before the LORD, then afterward you shall return and be free of obligation toward the LORD and toward Israel, and this land shall be yours for a possession before the LORD. 23 “But if you will not do so, behold, you have sinned against the LORD, and be sure your sin will find you out. 24 “Build yourselves cities for your little ones, and sheepfolds for your sheep, and do what you have promised.” MOSES ADDRESSES TRIBES OF REUBEN, GAD, MANASSEH Then - Then marks sequence. Next in time. At that time. I commanded you at that time, saying, 'The LORD your God has given you this land to possess (yarash) it - See Related Passages above (Numbers 32:20-24+) Moses is speaking to the tribes of Reuben, Gad and (half tribe of) Manasseh regarding the land God had given them in the Transjordan, the lands Israel had won in their conquest of the Amorite kings Sihon and Og. The land of the Transjordan was not only a gift from Jehovah, but all 12 tribes had participated in the conquest of this land, not just the tribes of Reuben, Gad and (half tribe of) Manasseh. Maxwell - Moses reminds his people of their potential. “Then I commanded you at that time.” Moses’ exhortation to possess the Promised Land came at a crucial time. When two and a half tribes decide to stay on the east side of the Jordan, their leader points to the other side and encourages them not to stop short of God’s best for their lives. A great leader is always asking his people to give up at any moment what they are, in order to receive all that they can become. Moses reminds the Israelites of what they can become. This issue is not “can they?” but “will they?” By reminding the people that this land is promised and given by God, Moses is helping them measure their potential not by what they see in themselves, but by what they see in God for them. (Preacher's Commentary) All you valiant men shall cross over armed before your brothers, the sons of Israel - So all Israel had "contributed" to the conquest of the lands for these three tribes and now these three tribes are to contribute to the conquest of land for the remaining tribes. Israel was 12 tribes but they were to act as a unified force, as brothers, as one nation under God, so to speak. Valiant (02428)(chayil) strength, wealth, army. This word has the basic idea of strength and influence. C P Weber - In the sense of "strength," "power," or "might" in general, ḥayil is used about twenty times: of God (Psalm 59:11), from God (Ps 18:32), physical strength of a man (Eccles. 10:10), or even of plant life (Joel 2:22). As wealth is often related to power, ḥayil is thus used to mean "wealth" about thirty times being translated "wealth," "riches," "substance," or "goods." It may be the wealth of a nation (Tyre, Ezekiel 28:4-5) an individual (e.g. Job 31:25), the wicked (Job 15:29), or from God (Dt. 8:18, etc.). Approximately eighty-five times ḥayil is used as an attribute of people. It follows ʾîsh "man" ("valiant man," 1 Kings 1:42), sometimes bēn, son" ("valiant man," 2 Sa 17:10), and most often follows gibbôr "mighty (man)" ("mighty man of valor"). The individual designated seems to be the elite warrior similar to the hero of the Homeric epic, and it may be that the gibbôr hayil was a member of a social class. Although in most contexts his military prowess was involved, he was wealthy enough to bear special taxes (2 Kings 15:20, translated because of context, "mighty men of wealth"). The use in 1 Kings 1:52 indicates that the ben ḥayil (translated "worthy man") was also to be honorable or reputable. Adonijah's life was in danger because of his treachery, not because of lack of strength or wealth. ḥayil also designates men of ability to care for Joseph's sheep (Genesis 47:6, translated "men of activity"), or to judge the people (Exodus 18:21, 25, translated able men"). When the term is used of a woman (Ruth 3:11; Proverbs 12:4; and Proverbs 31:10) it is translated virtuous" (ASV, RSV "worthy" or "good"), but it may well be that a woman of this caliber had all the attributes of her male counterpart. The use of ḥayil to designate a class of people is seldom found outside the historical books from Joshua to 2 Chronicles. Moreover the translation sometimes obscures its occurrence, such as: "men of activity," "able men," "worthy man," "men of wealth," "man of power" (1 Samuel 9:1), "man of might" (2 Kings 24:16), "strong men" (1 Chr 26:7, 9), and even "meet for the war" (KJV, Deut. 3:18). ḥayil follows ʿāśâ "do" or "make" in an idiom translated "do worthily" (Ruth 4:11), "virtuously" (Proverbs 31:29) for women, and "do valiantly" (Psalm 60:12 [H 14], et al.) for men. Resulting from the meaning "strength," ḥayil is used over one hundred times (about half of which are in Jeremiah and Ezekiel) in the sense of "army," host," or "forces." In this connection it is also translated "band of men" (1 Samuel 10:26), "band of soldiers" (Ezra 8:22), and for some reason war" meaning "army" in the phrase "captains of war" (KJV, 2 Chr 33:14). In a related sense ḥayil is used for the entourage which accompanied the queen of Sheba when she visited Solomon (1 Kings 10:2; 2 Chron. 9:1; variously translated "company," "train," "retinue"). (See online TWOT) Chayil - 228v - able(5), armies(3), army(82), army*(1), capability(1), capable(3), elite army(1), excellence(1), excellent(2), forces(12), full(1), goods(1), great(1), might(1), mighty(1), nobly(1), power(2), retinue(2), riches(9), strength(10), strong(2), substance(1), troops(2), valiant(41), valiant*(4), valiantly(6), valor(18), very powerful(1), warriors(1), wealth(25), wealthy(1), worthy(1). Gen. 34:29; Gen. 47:6; Exod. 14:4; Exod. 14:9; Exod. 14:17; Exod. 14:28; Exod. 15:4; Exod. 18:21; Exod. 18:25; Num. 24:18; Num. 31:9; Num. 31:14; Deut. 3:18; Deut. 8:17; Deut. 8:18; Deut. 11:4; Deut. 33:11; Jos. 1:14; Jos. 6:2; Jos. 8:3; Jos. 10:7; Jdg. 3:29; Jdg. 6:12; Jdg. 11:1; Jdg. 18:2; Jdg. 20:44; Jdg. 20:46; Jdg. 21:10; Ruth 2:1; Ruth 3:11; Ruth 4:11; 1 Sam. 2:4; 1 Sam. 9:1; 1 Sam. 10:26; 1 Sam. 14:48; 1 Sam. 14:52; 1 Sam. 16:18; 1 Sam. 17:20; 1 Sam. 18:17; 1 Sam. 31:12; 2 Sam. 2:7; 2 Sam. 8:9; 2 Sam. 11:16; 2 Sam. 13:28; 2 Sam. 17:10; 2 Sam. 22:33; 2 Sam. 22:40; 2 Sam. 23:20; 2 Sam. 24:2; 2 Sam. 24:4; 2 Sam. 24:9; 1 Ki. 1:42; 1 Ki. 1:52; 1 Ki. 10:2; 1 Ki. 11:28; 1 Ki. 15:20; 1 Ki. 20:1; 1 Ki. 20:19; 1 Ki. 20:25; 2 Ki. 2:16; 2 Ki. 5:1; 2 Ki. 6:14; 2 Ki. 6:15; 2 Ki. 7:6; 2 Ki. 9:5; 2 Ki. 11:15; 2 Ki. 15:20; 2 Ki. 18:17; 2 Ki. 24:14; 2 Ki. 24:16; 2 Ki. 25:1; 2 Ki. 25:5; 2 Ki. 25:10; 2 Ki. 25:23; 2 Ki. 25:26; 1 Chr. 5:18; 1 Chr. 5:24; 1 Chr. 7:2; 1 Chr. 7:5; 1 Chr. 7:7; 1 Chr. 7:9; 1 Chr. 7:11; 1 Chr. 7:40; 1 Chr. 8:40; 1 Chr. 9:13; 1 Chr. 10:12; 1 Chr. 11:22; 1 Chr. 11:26; 1 Chr. 12:8; 1 Chr. 12:21; 1 Chr. 12:25; 1 Chr. 12:28; 1 Chr. 12:30; 1 Chr. 18:9; 1 Chr. 20:1; 1 Chr. 26:6; 1 Chr. 26:7; 1 Chr. 26:8; 1 Chr. 26:9; 1 Chr. 26:30; 1 Chr. 26:31; 1 Chr. 26:32; 1 Chr. 28:1; 2 Chr. 9:1; 2 Chr. 13:3; 2 Chr. 14:8; 2 Chr. 14:9; 2 Chr. 16:4; 2 Chr. 16:7; 2 Chr. 16:8; 2 Chr. 17:2; 2 Chr. 17:13; 2 Chr. 17:14; 2 Chr. 17:16; 2 Chr. 17:17; 2 Chr. 23:14; 2 Chr. 24:23; 2 Chr. 24:24; 2 Chr. 25:6; 2 Chr. 26:11; 2 Chr. 26:12; 2 Chr. 26:13; 2 Chr. 26:17; 2 Chr. 28:6; 2 Chr. 33:14; Ezr. 8:22; Neh. 2:9; Neh. 4:2; Neh. 11:6; Neh. 11:14; Est. 1:3; Est. 8:11; Job 5:5; Job 15:29; Job 20:15; Job 20:18; Job 21:7; Job 31:25; Ps. 18:32; Ps. 18:39; Ps. 33:16; Ps. 33:17; Ps. 49:6; Ps. 49:10; Ps. 59:11; Ps. 60:12; Ps. 62:10; Ps. 73:12; Ps. 76:5; Ps. 84:7; Ps. 108:13; Ps. 110:3; Ps. 118:15; Ps. 118:16; Ps. 136:15; Prov. 12:4; Prov. 13:22; Prov. 31:3; Prov. 31:10; Prov. 31:29; Eccl. 10:10; Eccl. 12:3; Isa. 5:22; Isa. 8:4; Isa. 10:14; Isa. 30:6; Isa. 36:2; Isa. 43:17; Isa. 60:5; Isa. 60:11; Isa. 61:6; Jer. 15:13; Jer. 17:3; Jer. 32:2; Jer. 34:1; Jer. 34:7; Jer. 34:21; Jer. 35:11; Jer. 37:5; Jer. 37:7; Jer. 37:10; Jer. 37:11; Jer. 38:3; Jer. 39:1; Jer. 39:5; Jer. 40:7; Jer. 40:13; Jer. 41:11; Jer. 41:13; Jer. 41:16; Jer. 42:1; Jer. 42:8; Jer. 43:4; Jer. 43:5; Jer. 46:2; Jer. 46:22; Jer. 48:14; Jer. 52:4; Jer. 52:8; Jer. 52:14; Ezek. 17:17; Ezek. 26:12; Ezek. 27:10; Ezek. 27:11; Ezek. 28:4; Ezek. 28:5; Ezek. 29:18; Ezek. 29:19; Ezek. 32:31; Ezek. 37:10; Ezek. 38:4; Ezek. 38:15; Dan. 11:7; Dan. 11:10; Dan. 11:13; Dan. 11:25; Dan. 11:26; Joel 2:11; Joel 2:22; Joel 2:25; Obad. 1:11; Obad. 1:13; Mic. 4:13; Hab. 3:19; Zeph. 1:13; Zech. 4:6; Zech. 9:4; Zech. 14:14 Armed (02502) chalats has two main senses (1) to equip for war and (2) to draw out (rescue). Here it speaks of military preparedness, equipped for war.. Deuteronomy 3:19 'But your wives and your little ones and your livestock (I know that you have much livestock) shall remain in your cities which I have given you, Deuteronomy 3 Resources - Multiple Sermons and Commentaries But your wives and your little ones and your livestock (I know that you have much livestock) shall remain in your cities which I have given you - In other words, only the men of war (20 and older) need to cross over the Jordan to fight with their brothers. Moses says I have given you ultimately functioning as God's agent, for God Alone had given them the land and the cities. I know that you have much livestock reflects the fact that the land east of Jordan was excellent for grazing. Deuteronomy 3:20 until the LORD gives rest to your fellow countrymen as to you, and they also possess the land which the LORD your God will give them beyond the Jordan. Then you may return every man to his possession which I have given you.' return: Jos 22:4,8 Deuteronomy 3 Resources - Multiple Sermons and Commentaries GOD THE GIVER OF REST AND POSSESSIONS Until - It a time phrase that should always prompt the question "What time is it?" If something happens until a particular time, it happens during the period before that time and stops at that time. Stated another (similar) way, if something happens until a time, it happens before that time and then stops at that time. Consider the "5P's" - Pause to Ponder the Passage then Practice it in the Power of the Spirit The LORD gives rest to your fellow countrymen as to you - (see Dt 12:10, Dt 25:19) Note (1) it is Yahweh Who gives rest and (2) in context this "rest" is from conflict or warfare (because the Transjordan had already been conquered). The Septuagint translates rest (nuach/nuah) with the Greek verb katapauo (kata = down, here intensifying the meaning of + pauo = make to cease) means to cause to cease some activity (resulting in a period of rest), to make quite, to cause to be at rest, to grant rest. It is used in Hebrews 4:10+ "the one who has entered His rest has himself also rested from his works, as God did from His (Heb 4:4+)." (Nuach translated by katapauo also found in Joshua - read some of these great uses - Josh 1:13, 15, Josh 21:44, Josh 22:4, Josh 23:1) THOUGHT- This truth about rest begs the question - are your resting fully in God's rest or resting futilely in the world's rest? The first is contentment, while the second is chaotic! Yahweh gives rest from conflict, but supernaturally also can provide rest even in conflict. See Rest in the Bible ESV Study Bible on rest - Though rest here conveys simply peace after warfare, it is a theologically rich term, suggesting the well-being of God’s people in God’s place under his rule. Thus the notion hints back to the seventh day of creation (cf. Ex. 20:11) and forward to a permanent rest (Ps. 95:7-11; Heb. 3:7-4:11). Cf. Dt. 12:10; 25:19; Josh. 1:13, 15; 21:44; 22:4; 23:1. Rest (lay, leave, place/put, set/settle, deposit)(05117) nuach/nuah (cf meaning of Noah = rest) means to rest or pause and as noted from the many ways it is translated (see list of words below), nuach has many uses in the OT. Nuach essentially conveys a basic sense of absence of movement and of being settled in a particular place with overtones of finality. The first use in Ge 2:15 describes how God "put" Adam in the Garden. The next use describes a physical setting down of something (Ge 8:4, cp 2Sa 21:10, Ex 10:14, Josh 3:13). Rest in Deuteronomy - Deut. 3:20; Deut. 5:14 = "the seventh day is a sabbath of the LORD your God....may rest as well as you"; Deut. 12:10 = When you cross the Jordan and live in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies around you so that you live in security, Deut. 14:28 = " shall deposit it in your town"; Deut. 25:19; = Therefore it shall come about when the LORD your God has given you rest from all your surrounding enemies, in the land which the LORD your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you must not forget. Deut. 26:4; = “Then the priest shall take the basket from your hand and set it down before the altar of the LORD your God. Deut. 26:10; = Now behold, I have brought the first of the produce of the ground which You, O LORD have given me.’ And you shall set it down before the LORD your God, and worship before the LORD your God; And they also possess (yarash) the land which the LORD your God will give them beyond the Jordan - Once the other tribes have conquered the land and possessed their possessions. Notice twice it in this passage it is Yahweh Who gives, reminding us of the words of James that "Every good thing given and every perfect gift is from above, coming down from the Father of lights, with Whom there is no variation or shifting shadow." (James 1:17+) Then (then) - When used as an adverb THEN is always worth pausing to ponder and query asking questions like "What time is it? What happens next? Why does this happen now?, etc". Sequence. At that time or after that. Then usually indicates sequence and thus marks that which is next in order of time, soon after that, following next after in order of position, narration or enumeration, being next in a series (See English definitions or here). Observing then can be very useful in following the course of events in a chapter or paragraph, especially in eschatological (prophetic) passages You may return every man to his possession which I have given you - Moses had given what Yahweh had given. It is not specifically stated that some of the men remained behind to protect the women and children. While that is possible, just as possible is that God protected them from enemy incursions while the men of war were obeying Moses' charge to fight with the other tribes to conquer the land of Canaan. Return (turn back, go back) (07725) shub/sub is is a common verb (over 1000x) meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense. Shub in Deuteronomy - Deut. 1:22; Deut. 1:25; Deut. 1:45; Deut. 3:20; Deut. 4:30; Deut. 4:39; Deut. 5:30; Deut. 13:17; Deut. 17:16; Deut. 20:5; Deut. 20:6; Deut. 20:7; Deut. 20:8; Deut. 22:1; Deut. 22:2; Deut. 23:13; Deut. 23:14; Deut. 24:4; Deut. 24:13; Deut. 24:19; Deut. 28:31; Deut. 28:60; Deut. 28:68; Deut. 30:1; Deut. 30:2; Deut. 30:3; Deut. 30:8; Deut. 30:9; Deut. 30:10; Deut. 32:41; Deut. 32:43; Possession (03425)(yerushshah from yarash = to posses) means possession, inheritance. It described the right to inherit the land. It could be an inheritance given or to a possession taken by force (or both). Reuben, Gad and half tribe of Manasseh received land east of the Jordan as a "possession" from God (Dt. 3:20; cf. Josh. 1:15; 12:6f). The descendants of Lot settled in Moab (Dt. 2:9), and in Ammon which God had given them as their possession (Dt 2:19), even as He had given did the descendants of Esau the area of Mount Seir (aka Edom - Dt. 2:5). After the civil war involving the tribe of Benjamin, the leaders of Israel were concerned that the depleted tribe not lose an inheritance; they planned "a possession" for Benjamin, according to Judg. 21:17. During the Babylonian siege of Judah, Jeremiah bought at Anathoth a parcel of land to which he retained the right of "possession" (Jer. 32:8). David declares that all those who fear God's name receive "an inheritance" (Ps. 61:5). It is interesting to note that about 400 years later King Jehoshaphat used this same word (yerushshah) in an to appeal to the Lord praying "Now behold, the sons of Ammon and Moab and Mount Seir, whom You did not let Israel invade when they came out of the land of Egypt (they turned aside from them and did not destroy them) see how they are rewarding us by coming to drive us out from Your possession which You have given us as an inheritance." (2 Chr 20:10-11) Note how he appeals first indirectly to the Abrahamic Covenant (which promised the land to Israel as a permanent possession) and also appealed to the LORD Himself referring to the land as Your possession! A good prayer! Yerushshah - 14x in 12v - inheritance(2), own(1), possession(11) - Deut. 2:5; Deut. 2:9; Deut. 2:12; Deut. 2:19; Deut. 3:20; Jos. 1:15; Jos. 12:6; Jos. 12:7; Jdg. 21:17; 2 Chr. 20:11; Ps. 61:5; Jer. 32:8 Bob
Deuteronômio 3
Guzik - We can appreciate what a painful thing this was for Moses. He lived the first 40 years of his life confident in his own ability to deliver Israel. He spent the next 40 years of his life having that confidence demolished as he tended his father-in-law’s sheep. He spent the last 40 years of his life being used of God to do what he was called to do. Now, he was not allowed to see the end result. No wonder Moses pleaded with the Lord. Deuteronomy 3:23-29 Dying For Encouragement In Deuteronomy 3 we read that Moses encouraged Joshua as he was about to assume leadership of the Israelites. No doubt Joshua was filled with fear and a feeling of inadequacy to fill Moses' shoes. The Lord therefore told Moses to encourage Joshua. All of us need a word of encouragement from time to time to spur us on when we are facing a major new challenge. But we also need words of appreciation and commendation as we carry out our daily responsibilities, whether at home or at work. When a corporate accountant committed suicide, an effort was made to find out why. The company's books were examined, but no shortage was found. Nothing could be uncovered that gave any clue as to why he took his life—that is, until a note was discovered. It simply said: "In 30 years I have never had one word of encouragement. I'm fed up!" Many people crave some small sign of approval. They need a word of recognition, a caring smile, a warm handshake, and an honest expression of appreciation for the good we see in them or in their work. It may seem insignificant To say a word or two; But when we give encouragement, What wonders it can do! —K. De Haan A word of encouragement can make the difference between giving up or going on. Deuteronomy 3:24 'O Lord GOD, You have begun to show Your servant Your greatness and Your strong hand; for what god is there in heaven or on earth who can do such works and mighty acts as Yours? greatness: De 11:2 Ne 9:32 Ps 106:2 Ps 145:3,6 Jer 32:18-21 what god: Ex 15:11 2Sa 7:22 Ps 35:10 71:19 86:8 89:6,8 Isa 40:18,25 Jer 10:6 Da 3:29 Deuteronomy 3 Resources - Multiple Sermons and Commentaries MOSES APPEALS TO GOD'S ATTRIBUTES O Lord GOD (Jehovah) - NIV, NLT = "Sovereign LORD" Lord is the Hebrew 'adonay which speaks of God as Master, Sovereign. As Vine says 'adonay "is distinguished from the Hebrew word baʿal, which signifies "possessor" or "owner." ʾĀdôn basically describes the one who occupies the position of a "master" or "lord" over a slave or servant." It is interesting to note that this exact phrase ( אֲדֹנָי יהוה -- adonay YHWH), Sovereign LORD, (see uses below) is used only twice in Deuteronomy, both times in prayers, here and De 9:26 “I prayed to the LORD and said, ‘O Lord GOD ( אֲדֹנָי יהוה -- adonay YHWH, Sovereign LORD), do not destroy Your people, even Your inheritance, whom You have redeemed through Your greatness, whom You have brought out of Egypt with a mighty hand." This name Sovereign LORD emphasizes Yahweh's control over everything in bringing about redemptive events. Abraham used this exact Name in questions in Ge 15:2 and Ge 15:8. ESV Study Bible adds that "O Lord God is a standard form for beginning a prayer (cf. Dt 9:26)." THOUGHT - Consider beginning your prayers with this great phrase O Lord God, O Sovereign LORD, ascribing to Him the glory due His Name (1 Chr 16:29, Ps 29:2, Ps 96:8, 1 Chr 16:28), acknowledging His sovereignty and therefore His ability to respond as He sees best for our good and His glory. You have begun to show Your servant Your greatness and Your strong hand - Your strong hand is an antropomorphic description of Yahweh's power and activity in this great adventure of conquering the Promised Land. Presumably Moses is alluding to the victories God gave Israel over the Amorite kings Sihon and Og. God's greatness and strong hand were certainly manifest in both those encounters. For what god is there in heaven or on earth who can do such works and mighty acts as Yours - NET = "What god in heaven or earth can rival your works and mighty deeds?" This is a rhetorical question the answer of course being "No one. None." Moses is saying God is unique and incomparable. It is good to found our supplications on truth about God, here His greatness and strength. Ps 106:2 asks "Who can speak of the mighty deeds of the LORD, or can show forth all His praise?" All 288 uses of the Name ( אֲדֹנָי יהוה -- adonay YHWH), Sovereign LORD, Gen. 15:2; Gen. 15:8; Exod. 23:17; Exod. 34:23; Deut. 3:24; Deut. 9:26; Jos. 7:7; Jdg. 6:22; Jdg. 16:28; 2 Sam. 7:18; 2 Sam. 7:19; 2 Sam. 7:20; 2 Sam. 7:22; 2 Sam. 7:28; 2 Sam. 7:29; 1 Ki. 2:26; 1 Ki. 8:53; Ps. 68:20; Ps. 71:5; Ps. 71:16; Ps. 73:28; Ps. 109:21; Ps. 140:7; Ps. 141:8; Isa. 7:7; Isa. 25:8; Isa. 28:16; Isa. 30:15; Isa. 40:10; Isa. 48:16; Isa. 49:22; Isa. 50:4; Isa. 50:5; Isa. 50:7; Isa. 50:9; Isa. 51:22; Isa. 52:4; Isa. 56:8; Isa. 61:1; Isa. 61:11; Isa. 65:13; Isa. 65:15; Jer. 1:6; Jer. 2:22; Jer. 4:10; Jer. 7:20; Jer. 14:13; Jer. 32:17; Jer. 32:25; Jer. 44:26; Jer. 50:25; Ezek. 2:4; Ezek. 3:11; Ezek. 3:27; Ezek. 4:14; Ezek. 5:5; Ezek. 5:7; Ezek. 5:8; Ezek. 5:11; Ezek. 6:3; Ezek. 6:11; Ezek. 7:2; Ezek. 7:5; Ezek. 8:1; Ezek. 9:8; Ezek. 11:7; Ezek. 11:8; Ezek. 11:13; Ezek. 11:16; Ezek. 11:17; Ezek. 11:21; Ezek. 12:10; Ezek. 12:19; Ezek. 12:23; Ezek. 12:25; Ezek. 12:28; Ezek. 13:3; Ezek. 13:8; Ezek. 13:9; Ezek. 13:13; Ezek. 13:16; Ezek. 13:18; Ezek. 13:20; Ezek. 14:4; Ezek. 14:6; Ezek. 14:11; Ezek. 14:14; Ezek. 14:16; Ezek. 14:18; Ezek. 14:20; Ezek. 14:21; Ezek. 14:23; Ezek. 15:6; Ezek. 15:8; Ezek. 16:3; Ezek. 16:8; Ezek. 16:14; Ezek. 16:19; Ezek. 16:23; Ezek. 16:30; Ezek. 16:36; Ezek. 16:43; Ezek. 16:48; Ezek. 16:59; Ezek. 16:63; Ezek. 17:3; Ezek. 17:9; Ezek. 17:16; Ezek. 17:19; Ezek. 17:22; Ezek. 18:3; Ezek. 18:9; Ezek. 18:23; Ezek. 18:30; Ezek. 18:32; Ezek. 20:3; Ezek. 20:5; Ezek. 20:27; Ezek. 20:30; Ezek. 20:31; Ezek. 20:33; Ezek. 20:36; Ezek. 20:39; Ezek. 20:40; Ezek. 20:44; Ezek. 20:47; Ezek. 20:49; Ezek. 21:7; Ezek. 21:13; Ezek. 21:24; Ezek. 21:26; Ezek. 21:28; Ezek. 22:3; Ezek. 22:12; Ezek. 22:19; Ezek. 22:28; Ezek. 22:31; Ezek. 23:22; Ezek. 23:28; Ezek. 23:32; Ezek. 23:34; Ezek. 23:35; Ezek. 23:46; Ezek. 23:49; Ezek. 24:3; Ezek. 24:6; Ezek. 24:9; Ezek. 24:14; Ezek. 24:21; Ezek. 24:24; Ezek. 25:3; Ezek. 25:6; Ezek. 25:8; Ezek. 25:12; Ezek. 25:13; Ezek. 25:14; Ezek. 25:15; Ezek. 25:16; Ezek. 26:3; Ezek. 26:5; Ezek. 26:7; Ezek. 26:14; Ezek. 26:15; Ezek. 26:19; Ezek. 26:21; Ezek. 27:3; Ezek. 28:2; Ezek. 28:6; Ezek. 28:10; Ezek. 28:12; Ezek. 28:22; Ezek. 28:24; Ezek. 28:25; Ezek. 29:3; Ezek. 29:8; Ezek. 29:13; Ezek. 29:16; Ezek. 29:19; Ezek. 29:20; Ezek. 30:2; Ezek. 30:6; Ezek. 30:10; Ezek. 30:13; Ezek. 30:22; Ezek. 31:10; Ezek. 31:15; Ezek. 31:18; Ezek. 32:3; Ezek. 32:8; Ezek. 32:11; Ezek. 32:14; Ezek. 32:16; Ezek. 32:31; Ezek. 32:32; Ezek. 33:11; Ezek. 33:25; Ezek. 33:27; Ezek. 34:2; Ezek. 34:8; Ezek. 34:10; Ezek. 34:11; Ezek. 34:15; Ezek. 34:17; Ezek. 34:20; Ezek. 34:30; Ezek. 34:31; Ezek. 35:3; Ezek. 35:6; Ezek. 35:11; Ezek. 35:14; Ezek. 36:2; Ezek. 36:3; Ezek. 36:4; Ezek. 36:5; Ezek. 36:6; Ezek. 36:7; Ezek. 36:13; Ezek. 36:14; Ezek. 36:15; Ezek. 36:22; Ezek. 36:23; Ezek. 36:32; Ezek. 36:33; Ezek. 36:37; Ezek. 37:3; Ezek. 37:5; Ezek. 37:9; Ezek. 37:12; Ezek. 37:19; Ezek. 37:21; Ezek. 38:3; Ezek. 38:10; Ezek. 38:14; Ezek. 38:17; Ezek. 38:18; Ezek. 38:21; Ezek. 39:1; Ezek. 39:5; Ezek. 39:8; Ezek. 39:10; Ezek. 39:13; Ezek. 39:17; Ezek. 39:20; Ezek. 39:25; Ezek. 39:29; Ezek. 43:18; Ezek. 43:19; Ezek. 43:27; Ezek. 44:6; Ezek. 44:9; Ezek. 44:12; Ezek. 44:15; Ezek. 44:27; Ezek. 45:9; Ezek. 45:15; Ezek. 45:18; Ezek. 46:1; Ezek. 46:16; Ezek. 47:13; Ezek. 47:23; Ezek. 48:29; Amos 1:8; Amos 3:7; Amos 3:8; Amos 3:11; Amos 4:2; Amos 4:5; Amos 5:3; Amos 6:8; Amos 7:1; Amos 7:2; Amos 7:4; Amos 7:5; Amos 7:6; Amos 8:1; Amos 8:3; Amos 8:9; Amos 8:11; Amos 9:8; Obad. 1:1; Mic. 1:2; Hab. 3:19; Zeph. 1:7; Zech. 9:14; Lk. 2:29; Acts 4:24; 2 Pet. 2:1; Rev. 6:10 Deuteronomy 3:25 'Let me, I pray, cross over and see the fair land that is beyond the Jordan, that good hill country and Lebanon.' the fair land: De 4:21,22 11:11,12 Ex 3:8 Nu 32:5 Eze 20:6 Deuteronomy 3 Resources - Multiple Sermons and Commentaries MOSES' PLAINTIVE PLEA Let me, I pray (let me please), cross over and see the fair land that is beyond (on the west side of) the Jordan, that good hill country and Lebanon - So after praising adonay (see song Praise Adonai) Moses pleads that God would let him cross over. Clearly Moses has not forgotten God' clear word of prohibition after his sin of striking the rock. Lebanon: Lebanon is a long chain of limestone mountains, extending from near the coast of the Mediterranean on the west to the plains of Damascus on the east, and forming the extreme northern boundary of the Holy Land. It is divided into two principal ridges, running parallel to each other in a north-north-east direction; the most westerly of which was properly called Libanus, and the easterly Anti-Libanus: the Hebrews did not make this distinction. It is computed to be fifteen or sixteen hundred fathoms in height. They are by no means barren, but are almost all well cultivated and well peopled; their summits being in many parts level, and forming extensive plains, in which are sown corn and all kinds of pulse. Vineyards, and plantations of olive, mulberry, and fig trees, are also cultivated in terraces formed by walls; and the soil of the declivities and hollows is most excellent, and produces abundance of corn, oil, and wine. Robert Hawker - I pray thee let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.—Deut. 3:25. What a very lovely and interesting view doth this sweet scripture afford of Moses, the man of God! Look at him, my soul, as the Holy Ghost hath here represented him, and pray for grace to gather some of those blessed instructions which this part of his history particularly affords. And what was it made Moses so anxious to go over and see the good land? It was but a type of heaven, even in its highest glory; and surely the type or representation of any thing cannot be equal to the thing itself; and Moses knew, that if he had not the type, he should have the substance: if debarred Canaan, he should be in heaven. There must have been some other cause, which made Moses long for the sight of it. I venture to think, (we may at least conjecture,) and this scripture, I confess, leads me to the idea: “Let me see” (said Moses) “that goodly mountain, and Lebanon.” This was the one hallowed spot Moses longed to see, and to feast his eyes upon. He that had conversed with Jesus at the bush, wanted to behold, and with sacred meditation, by faith, converse with him, on the very spot on which, in after ages, he knew that Jesus would be crucified. He that by faith walked with Jesus, while in Egypt, so as “to esteem the reproach of Christ greater riches than all its treasures,” would there, by faith, have realized the presence of his Lord in sweet communion: and if, through faith, he kept the passover, and the sprinkling of blood, in the ordinance of the paschal lamb, what may we not suppose the man of God would have felt, as he traversed over the sacred goodly mountain and Lebanon? “Here,” he would have said, as he beheld, by faith, the day of Christ afar off, like the patriarch Abraham, “here is the memorable ground, the holy mountain, on which Jesus, my dweller in the bush, will one day make his soul an offering for sin! Here will go up before God the Father that one sacrifice to which all under the law shadowed and ministered, and by which the Lord Jesus will for ever perfect them that are sanctified! Here the Son of God will for ever do away sin by the sacrifice of himself.” O Lebanon! that goodly mountain! for ever sacred to the soul’s meditation of all the redeemed of the Lord Jesus! though, like Moses, I have not trodden thine hallowed ground, yet, by faith, I have seen Jesus in his agonies and passion there; and bless and praise God and the Lamb, for the wonders of redemption. Lord, bring me to the everlasting enjoyment of thy person, work, and righteousness, in glory, for this will be indeed the good land that is beyond Jordan; the goodly mountain, and Lebanon; that “when I awake after thy likeness, I may be satisfied with it.” Deuteronomy 3:26 "But the LORD was angry with me on your account, and would not listen to me; and the LORD said to me, 'Enough! Speak to Me no more of this matter. the Lord: De 1:37 31:2 32:51,52 34:4 Nu 20:7-12 27:12-14 Ps 106:32,33 Isa 53:5,6 Mt 26:39 Enough! 1Ch 17:4,12,13 22:7-9 28:2-4 Mt 20:22 2Co 12:8 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 1:37 “The LORD was angry with me also on your account, saying, ‘Not even you shall enter there. Deuteronomy 4:21-22 Now the LORD was angry with me on your account, and swore that I would not cross the Jordan, and that I would not enter the good land which the LORD your God is giving you as an inheritance. 22 “For I will die in this land, I shall not cross the Jordan, but you shall cross and take possession of this good land. Deuteronomy 34:4 Then the LORD said to him, “This is the land which I swore to Abraham, Isaac, and Jacob, saying, ‘I will give it to your descendants’; I have let you see it with your eyes, but you shall not go over there.” Numbers 20:1+ Then the sons of Israel, the whole congregation, came to the wilderness of Zin in the first month; and the people stayed at Kadesh. Now Miriam died there and was buried there. 2 There was no water for the congregation, and they assembled themselves against Moses and Aaron. 3 The people thus contended with Moses and spoke, saying, “If only we had perished when our brothers perished before the LORD! 4 “Why then have you brought the LORD’S assembly into this wilderness, for us and our beasts to die here? 5 “Why have you made us come up from Egypt, to bring us in to this wretched place? It is not a place of grain or figs or vines or pomegranates, nor is there water to drink.” 6 Then Moses and Aaron came in from the presence of the assembly to the doorway of the tent of meeting and fell on their faces. Then the glory of the LORD appeared to them; 7 and the LORD spoke to Moses, saying, 8 “Take the rod; and you and your brother Aaron assemble the congregation and speak to the rock before their eyes, that it may yield its water. You shall thus bring forth water for them out of the rock and let the congregation and their beasts drink.” 9 So Moses took the rod from before the LORD, just as He had commanded him; 10 and Moses and Aaron gathered the assembly before the rock. And he said to them, “Listen now, you rebels; shall we bring forth water for you out of this rock?” 11 Then Moses lifted up his hand and struck the rock twice with his rod; and water came forth abundantly, and the congregation and their beasts drank. 12 But the LORD said to Moses and Aaron, “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them.” 13 Those were the waters of Meribah, because the sons of Israel contended with the LORD, and He proved Himself holy among them. But the LORD was angry with me on your account and would not listen to me- On your account means because of you. What does Moses mean? Is he trying to pass the buck regarding his sin, saying he was not responsible for his sin? Of course not. That is not what he is saying. However, he is saying that his sin (which he acknowledged) was provoked by Israel's complaining. It was not their fault, but it did test him and he failed the test. God's anger is not petulant anger but righteous anger! The psalmist records this event Psalms 106:32-33+ They also provoked Him to wrath at the waters of Meribah, So that it went hard with Moses on their account; 33 Because they were rebellious against His Spirit, He spoke rashly with his lips. Moses is an excellent, albeit tragic illustration of the principle expressed by Jesus in Luke 12:48+ From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more. As a teacher, I also shudder when I read James 3:1+ Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. Guzik adds "This may seem an excessively harsh punishment for Moses. It seemed that after only one slip-up, he then had to die short of the Promised Land. But Moses was being judged by a stricter standard because of his leadership position with the nation, and because he had a uniquely close relationship with God.. It is right for teachers and leaders to be judged by a stricter standard (James 3:1); though it is unrighteous to hold teachers and leaders to a perfect standard. It is true the people’s conduct was worse than Moses’ but it is irrelevant.. Worst of all, Moses defaced a beautiful picture of Jesus’ redemptive work through the rock which provided water in the wilderness. The New Testament makes it clear this water-providing, life-giving rock was a picture of Jesus (1 Corinthians 10:4). Jesus, being struck once, provided life for all who would drink of Him (John 7:37). But was unnecessary – and unrighteous – that Jesus would be struck again, much less again twice, because the Son of God needed only to suffer once (Hebrews 10:10-12). Jesus can now be come to with words of faith (Romans 10:8-10), as Moses should have only used words of faith to bring life-giving water to the nation of Israel. Moses “ruined” this picture of the work of Jesus God intended. And the LORD said to me, 'Enough! Speak to Me no more of this matter - There is a time to stop begging God as Moses discovered. When He says "enough" that should be the end of the matter! John
Deuteronômio 3
Guzik - Moses had the heart of a true shepherd. He knew that his ministry was not centered on himself and his own satisfaction, but on God and His people. J A Thompson points out that "In fact, Moses’ death is not recorded until chapter 34, so that the whole book of Deuteronomy is framed between the announcement of Moses’ impending death and the announcement of his actual death. The book is thus, in a sense, the spiritual testament of Moses, Israel’s great Lawgiver.” Encourage is the Hebrew verb chazaq which can mean physical strength but here means for Joshua to be firm, secure, determined in his duty to lead the people to their promises. What a type Joshua is of our NT "Joshua" our Jesus Who is strong, mighty and able to lead us to our promises which are yea and amen in Himself. Here Joshua is to sustain his moral courage and thus embolden others to take the land. For - Term of explanation. Explains why Moses is commanded to speak to Joshua as note above. he shall go across at the head of this people - The Hebrew word for head is panim/paniym/paneh which is literally face and then means before, as if in front of the faces of all who follow (The Lxx has "pro prosopon" = before face). Israel had been following Moses, but now needed to follow Joshua's leading them into the Promised Land. This is the ultimate "follow the leader" game but of course it is not a game but is a gift of Promised Land from the promise keeping God of Heaven and Earth. Follow the leader is a children's game in which the participants copy the actions and words of a person who has been chosen as leader. It represents the copying of the actions of others, in this case the actions of Joshua. And he will give them as an inheritance (cf Dt 1:38; Dt 12:10; Dt 19:3, 14; Dt 20:16; Dt 31:7) the land which you will see - Moses will see the promised land but not enter it at this time. He would in effect "enter" it when he was transfigured with Jesus in Mark 9:2-5+. Moses asked for a man. God gave him Joshua. There is always the need for a man to fight the battles, possess the land and stand against the evil of the day. Joshua was not alone, Caleb stood with him. Paul had Silas. Moody had Sankey. Lee Roberson had J.R Faulkner The man of God needs someone to stand with him. Who is standing with you? ("No man is an island!") Inheritance (05157)(nachal) to receive, inherit, get possession of, take (property) as a (permanent) possession, giving or receiving a possession and thus "to give as a possession," "to cause to inherit," "to take possession of" or "to receive as an inheritance" and is used in both ancient and modern Hebrew. See the noun nachalah (possession, gift, heritage) derived from this verb. The first use is God's promise in Ex 23:30+ “I will drive them out before you little by little, until you become fruitful and take possession of the land." And so it often speaks of land as a possession -- the land of Canaan (Ex. 32:13); Zion and Judah (Ps. 69:35); specific sections to tribes (Nu 35:8); and the land of Moab and Ammon (Zeph 2:9). The Lord took Judah as his private possession (Zech. 2:12). The verb also denotes the act of dispossession, as it was through uprooting the Canaanites that the Israelites were able to possess the land (Ex. 23:30). L J Coppes - The verb nāḥal basically signifies giving or receiving property which is part of a permanent possession and as a result of succession. Sometimes the idea of succession is absent but the "possessing" carries with it a connotation of permanence (e.g. Exodus 34:9; Proverbs 14:18). A close synonym, yarash, connotes the idea of possession apart from succession (KB), but sometimes may embrace the latter idea. Cf. Ugaritic nḥl (UT 10: no. 1633), and Phoenician nḥl (KAI, p. 16); the Arabic naḥala means "give as property." Our verb occurs sixty times (including Ezekiel 7:24 which consists of parallel stichs and synonymously parallels our root with yārash; cf. Isaiah 57:13, etc.). (Theological Wordbook of the Old Testament) Complete Biblical Library - In figurative passages, different items or characteristics are said to be received as a possession. These include testimonies (Ps. 119:111), glory (Prov. 3:35), wind (Prov. 11:29), simplicity (Prov. 14:18), good things (Prov. 28:10), and lies (Jer. 16:19). Other things to be possessed were slaves (Lev. 25:46) and blessings (Zech. 8:12). In most of the above examples, there is the idea that permanence accompanies the possession (Exo. 34:9). Thus, when the Lord took Israel as his, it was an act of perpetual security. Nachal - 57v - allotted(1), apportion(2), apportion for inheritance(1), apportion the inheritance(1), apportioned(1), apportioned for an inheritance(1), apportioning for inheritance(1), bequeath(2), distributed(1), divide(1), divide it for an inheritance(1), endow(1), endowed(1), gave(1), gave inheritance(1), give(1), give inheritance(1), give as a possession(1), give...possession(1), have(2), have an inheritance(2), inherit(16), inheritance(8), inherited(3), inherits(1), leaves an inheritance(1), possess(2), possess them as an inheritance(1), possessed(1), possesses(1), possession(2), receive inheritance(1), received(2), received inheritance(1), take(1), take possession(1), wills(1). Exod. 23:30; Exod. 32:13; Exod. 34:9; Lev. 25:46; Num. 18:20; Num. 18:23; Num. 18:24; Num. 26:55; Num. 32:18; Num. 32:19; Num. 33:54; Num. 34:13; Num. 34:17; Num. 34:18; Num. 34:29; Num. 35:8; Deut. 1:38; Deut. 3:28; Deut. 12:10; Deut. 19:3; Deut. 19:14; Deut. 21:16; Deut. 31:7; Deut. 32:8; Jos. 1:6; Jos. 13:32; Jos. 14:1; Jos. 16:4; Jos. 17:6; Jos. 19:9; Jos. 19:49; Jos. 19:51; Jdg. 11:2; 1 Sam. 2:8; 1 Chr. 28:8; Job 7:3; Ps. 69:36; Ps. 82:8; Ps. 119:111; Prov. 3:35; Prov. 8:21; Prov. 11:29; Prov. 13:22; Prov. 14:18; Prov. 28:10; Isa. 14:2; Isa. 49:8; Isa. 57:13; Jer. 3:18; Jer. 12:14; Jer. 16:19; Ezek. 46:18; Ezek. 47:13; Ezek. 47:14; Zeph. 2:9; Zech. 2:12; Zech. 8:12 READ: Deuteronomy 3:23-29 WHEN an accountant for a certain business committed suicide, people who knew him tried to discover a reason. The company examined its books but found no evidence of wrongdoing. Nothing gave any clue as to why he took his life until someone discovered a note that said: "In thirty years I have never had one word of encouragement. I'm fed up!" We all need to hear words of appreciation and commendation as we carry out our daily responsibilities at home and at work. We also need encouragement to spur us on when we are facing a new challenge. Joshua, for example, needed encouragement when he was about to assume leadership of the Israelites, and God instructed Moses to give it to him. People need approval—a word of recognition, a caring smile, a warm handshake, an honest expression of appreciation for the good we see in them or in their work. Deuteronomy 3:29 "So we remained in the valley opposite Beth-peor. De 4:3,46 34:6 Nu 25:3 Nu 33:48-56 Deuteronomy 3 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 33:48-56+ They journeyed from the mountains of Abarim and camped in the plains of Moab by the Jordan opposite Jericho. 49 They camped by the Jordan, from Beth-jeshimoth as far as Abel-shittim in the plains of Moab. 50 Then the LORD spoke to Moses in the plains of Moab by the Jordan opposite Jericho, saying, 51 “Speak to the sons of Israel and say to them, ‘WHEN you cross over the Jordan into the land of Canaan, 52 THEN you shall drive out ALL the inhabitants of the land from before you, and destroy ALL their figured stones, and destroy ALL their molten images and demolish ALL their high places; 53 and you shall take possession of the land and live in it, for I have given the land to you to possess it. 54 ‘You shall inherit the land by lot according to your families; to the larger you shall give more inheritance, and to the smaller you shall give less inheritance. Wherever the lot falls to anyone, that shall be his. You shall inherit according to the tribes of your fathers. 55 ‘BUT IF you do not drive out the inhabitants of the land from before you, THEN it shall come about that those whom you let remain of them will become as pricks in your eyes and as thorns in your sides, and they will trouble you in the land in which you live. 56 ‘And as I plan to do to them, so I will do to you.’” THE LAST STOP So we remained in the valley opposite Beth-peor (4x = Dt. 3:29; Dt. 4:46; Dt. 34:6; Jos. 13:20) - Chapter 1 ends with "“So you remained in Kadesh many days, the days that you spent there." (Deut 1:46) Beth-Peor was about 25 miles west of where the Jordan enters the Dead Sea and about 6 miles west of Heshbon (see location on map). As noted in the related passage above, this is where Moses spoke to the sons of Israel giving them his last words as recorded in the book of Deuteronomy. Israel was now ready to hear the powerful exhortation from Moses in Deuteronomy 4! ESV Study Bible - Beth-peor was the location of another act of rebellion in Israel’s wilderness years, when Israel worshiped the Baal of Peor (Nu 25:1-5+). “Beth-peor” means “house or temple of Peor,” perhaps referring to the altars Balaam had built there (Nu 23:28-29). BETH-PEOR bĕth pe’ ôr (בֵּ֣ית פְּעֹ֑ור, [or more prob. beyt pegôr, the ’ayin standing for ghayin] LXX Josh 13:20 Βαιθφογωρ; Deut 34:6 οἶκος Φογωρ; house of Peor). A city of Moab which was assigned to the tribe of Reuben (Josh 13:20). Before entering the Land of Canaan the Israelites encamped in the valley opposite Beth-peor while Moses viewed the Promised Land from the top of Mount Pisgah (Deut 3:29). Here Moses committed certain laws to them (Dt 4:46). This is the valley where God buried Moses (Dt 34:6). Beth-peor was likely the place where Baal-peor was worshiped as patron deity (Nu 25:3, 5, 18). It is identified with Khirbet esh-Sheikh-Jayil N of Mount Nebo and W of Hesbon. As for the meaning of Peor (פְּעֹ֑ור). It has been explained as “Opening” or “Chasm,” coming from a root appearing in Arab. as faġara “open wide, gape.” The Syr. cognate (p’râ) means “a chasm.”