34<\/strong>. And we look all his cities<\/em> ] E, Num 21:24<\/span> a<\/em>, possessed his land from Arnon unto Jabbo<\/em>; J, id.<\/em> 25: Israel took all these cities and dwelt in all the cities of the Amorites, eshbon and her towns<\/em>. Anciently this part of the Plateau was thickly populated. From almost every elevation several groups of ruins are visible, mostly Byzantine, but how much older each site may be cannot yet be said. The land is very good for corn.<\/p>\n utterly destroyed every inhabited city, with the women and the little ones<\/em> ] Devoted<\/strong> put to the erem<\/strong> or ban<\/strong> every city-full of males, with<\/strong>, etc. The first mention in Deut. of a custom practised also by other Semites. Mesha (Moabite Stone, 14 17) records that having taken Nebo from Israel he slew the whole population for he ‘had devoted it<\/em> to Ashtar-Chemosh’; the same verb as in Heb. To Israel as to other peoples a war was from first to last a religious process (see on Deu 20:1<\/span> ff.) and the erem<\/em> was the climax of a series of solemn rites. It consisted of the devotion to the deity, by destruction, of the captives and spoil. The name is from the root rm<\/em>, ‘to set apart’ or ‘shut off’ (cp. Ar. aram<\/em> ‘sacred precincts’ and arm<\/em>) and was not confined to war. By the earliest code every idolatrous Israelite was put to the erem, E, Exo 22:20<\/span> [19]; cp. Deu 13:6-11<\/span> of idolaters, and Deu 13:12-18<\/span> [13 19] of an idolatrous city; P, Lev 27:28<\/span> f. In war the full process was the slaughter of the conquered population and their cattle, the burning of combustible spoil, and the oblation of the rest to the sanctuary. So in the story of the fall of Jericho and Achan’s trespass, Joshua 6 f. (especially Deu 6:17-19<\/span>; Deu 6:21<\/span>; Deu 6:24<\/span>, Deu 7:1<\/span>; Deu 7:11<\/span> ff.), which however contains many editorial additions. But as we see from several narratives and laws, the actual practice varied from time to time under the competing influences of religious feeling, material considerations and humane impulses. The most illustrative passage is 1 Samuel 15<\/span>. Samuel charges Saul to devote<\/em> all ‘Amale and their cattle; Saul spares the king and the best of the cattle<\/em>. Either his excuse, that he reserved them for sacrifice, is an afterthought; or from the first he had been unwilling that the best cattle should be rendered by the erem<\/em> unusable by the people in sacrificial feasts. Was the king moved by feelings of humanity? Samuel condemns his action as disobedience against Jehovah; so absolutely at that time was the erem<\/em> conceived by the religious leaders. The deuteronomic directions, all in the Sg. address, distinguish between Israel’s treatment of the seven Canaanite nations and of Israelite idolaters on the one side, and their treatment of other nations at a distance: ( a<\/em>) Deu 7:2<\/span>: the seven nations are to be put to the erem<\/em> because of their idolatry and no league with them is allowed; Deu 2:25<\/span> f. their idols are to be burned with the silver and gold on them, for they are erem<\/em> and if used by Israel would make the people erem<\/em> or devoted to destruction<\/em>. Similarly in Deu 13:15<\/span> f. every Israelite community falling to idolatry shall be devoted, and their city, cattle, and spoil burned to Jehovah thy God<\/em>. But ( b<\/em>) Deu 20:10<\/span> ff directs that distant enemies if they submit shall be spared, though they must become tributary; while if they resist only the males shall be slain, the women, children, cattle and spoil being treated as booty. And in Deu 20:16-17<\/span> it is repeated that the nations of Palestine shall be devoted<\/em>. Religious feeling, the desire that Israel shall not be infected by the idolatry from which they ran most risk of infection, is obviously the paramount motive of these laws. But it is remarkable that the only instances of the erem<\/em> recorded in Deut., those against Sn and ‘g, fully agree neither with the treatment enjoined by the deuteronomic laws against the seven nations, nor with that enjoined against distant enemies, but combine features of both. The captive men, women, and children were slain, but the cattle and spoil reserved for booty, Deu 2:34<\/span> f., Deu 3:6<\/span> f. So too in Jos. (outside the story of Achan): Jos 8:2<\/span>; Jos 8:27<\/span> spoil and cattle reserved, Jos 10:28<\/span> ff., only the people devoted<\/em>; Jos 11:9<\/span> horses houghed, chariots burned; Jos 11:11-15<\/span>, people devoted, cattle and spoil reserved. Except Jos 11:9<\/span> these passages appear to be editorial. In connection with this subject note that Amos (Amo 1:6<\/span>; Amo 1:9<\/span>) condemns as inhuman the selling into captivity of a whole population, just as to-day it is contrary to the Arab conscience to extinguish a abla or tribe in war (Doughty, Ar. Des.<\/em> i. 335). Yet, just as by Samuel in the case of Saul, and in Deut., this natural conscience has often been overborne by the rigorous religious demands of Islam. The parallel is instructive; cp. Deu 20:10-18<\/span>. See on the use of the term in a criminal case, Exo 22:20<\/span>, with Driver’s note.<\/p>\n Utterly destroyed the men, and the women, and the little ones, of every city – <\/B>Render, laid under ban (compare Lev 27:28<\/span> note) every inhabited city, both women and children: these last words being added by way of fuller explanation.<\/P> <\/p>\n By Gods command, these being a part of those people who were devoted by the Lord of life and death to utter destruction for their abominable wickedness. See Deu 7:2<\/span>; 20:16<\/span>. <\/P> <\/p>\n And we took all his cities at that time<\/strong>,…. As Heshbon, and others mentioned in Nu 21:25<\/span>,<\/p>\n and utterly destroyed the men, and the women, and the little ones of every city, we left none to remain<\/strong>; for the Amorites were one of the seven nations who were devoted to destruction, the measure of whose iniquity was now full, and therefore vengeance was taken.<\/p>\n (34) And utterly destroyed.<\/strong>i.e., devoted <\/em>to destruction. They made them chrem, <\/em>like the spoil of Jericho. This could only be by Divine direction. The word implies nothing less. It will be seen, therefore, that the narrative asserts in this case an extermination of Sihons people by the express command of Jehovah.<\/p>\n 34<\/strong>. <\/strong> Utterly destroyed the men, women, little ones <\/strong> Every inhabited city and its inhabitants. In these wars cities were often thus devoted. When captured the walls were razed to the foundation and the inhabitants put to death.<\/p>\n destroyed = devoted to destruction. Hebrew. haram. Compare Deu 3:6; Deu 7:2; Deu 20:17. <\/p>\n men. Hebrew. methim. See App-14. <\/p>\n utterly destroyed: Deu 7:2, Deu 7:26, Deu 20:16-18, Lev 27:28, Lev 27:29, Num 21:2, Num 21:3, Jos 7:11, Jos 8:25, Jos 8:26, Jos 9:24, Jos 11:14, 1Sa 15:3, 1Sa 15:8, 1Sa 15:9 <\/p>\n and the little ones of every city: Heb. every city of men, and women, and little ones. <\/p>\n Reciprocal: Num 31:15 – General Deu 3:3 – General Deu 3:6 – we utterly Deu 13:15 – destroying it utterly Jos 6:21 – utterly Jdg 11:20 – General Jdg 21:11 – every male Eze 9:6 – old<\/p>\n Deu 2:34. Utterly destroyed By Gods command, these being a part of those people who were devoted by the Lord of life and death to utter destruction for their abominable wickedness.<\/p>\n 2:34 And we took all his cities at that time, and utterly destroyed the men, and the {o} women, and the little ones, of every city, we left none to remain:<\/p>\n (o) God had cursed Canaan, and therefore he did not want any of the wicked race to be preserved.<\/p>\n And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain: 34. And we look all his cities ] E, Num 21:24 a, possessed his land from Arnon unto Jabbo; J, id. 25: Israel took all these … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 2:34”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4981","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4981","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4981"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4981\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4981"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4981"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4981"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"