Deuteronomy 3

Deuteronomy 3

The big picture

Deuteronomy 3 opens in verse 1 with “Then we turned, and went up the way to Bashan: and Og the king of Bashan came out…”, reaches its middle movement near verse 15 with “And I gave Gilead unto Machir.”, and closes in verse 29 with “So we abode in the valley over against Beth-peor.” Repeated or prominent terms include LORD, Bashan, cities, land, time. Together, those details trace this chapter’s own movement from its opening to its conclusion.

Scripture beside the summary

Deuteronomy · King James Version · 29

Deuteronomy 3:1-8

1–8: We turned, and went up the way to Bashan: and Og the king of Bashan came…

Deuteronomy 3:1–8 opens with “Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he…” and reaches “And we took at that time out of the hand of the two kings of the Amorites the land that was on…” by its final verse. That movement develops the focus on Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time, with particular weight carried by Bashan, cities, king.

Deep dive

The movement opens with “Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against…” By verse 4, the text has turned to “And we took all his cities at that time, there was not a city which we took not from them…” It lands on “And we took at that time out of the hand of the two kings of the Amorites the land that was…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 1 stated contrast, 2 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.

The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as Bashan, cities, king, took, people, Amorites tie the complete block together. The central idea, “Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Bashan, Amorites, Heshbon, Sihon, All, Argob. Its number language includes two. The nearest hinge to the center comes in verse 3: “So the LORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: Bashan, cities, king, took, people, Amorites

Verse-by-verse path

  1. Deuteronomy 3:1

    “Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people…” Naming Bashan and Edrei keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Deuteronomy 3:2

    “And the LORD said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and…” Naming Amorites and Fear keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  3. Deuteronomy 3:3

    “So the LORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until…” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

  4. Deuteronomy 3:4

    “And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the…” Naming Argob and Bashan keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  5. Deuteronomy 3:5

    “All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many.” Naming All keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Deuteronomy 3:6

    “And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children…” Naming Heshbon and Sihon keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Deuteronomy 3:7

    “But all the cattle, and the spoil of the cities, we took for a prey to ourselves.” The line’s distinctive content terms include cattle, cities, prey. Its relationship to verses 6 and 8 shows what work it does in this passage.

  8. Deuteronomy 3:8

    “And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from…” The number two makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.

Deuteronomy 3:1-8

King James Version

1Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.

2And the LORD said unto me, Fear him not: for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.

3So the LORD our God delivered into our hands Og also, the king of Bashan, and all his people: and we smote him until none was left to him remaining.

4And we took all his cities at that time, there was not a city which we took not from them, threescore cities, all the region of Argob, the kingdom of Og in Bashan.

5All these cities were fenced with high walls, gates, and bars; beside unwalled towns a great many.

6And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, women, and children, of every city.

7But all the cattle, and the spoil of the cities, we took for a prey to ourselves.

8And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon;

Deuteronomy 3:9-16

9–16: (Which Hermon the Sidonians call Sirion; and the Amorites call it…

Deuteronomy 3:9–16 opens with “(Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)” and reaches “And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half…” by its final verse. That movement develops the focus on Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time, with particular weight carried by Bashan, Gilead, gave.

Deep dive

The movement opens with “(Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)” By verse 12, the text has turned to “And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and…” It lands on “And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 2 verses with a speech marker, 1 question. Those features reveal where the narrative slows down, speaks directly, or changes direction.

The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as Bashan, Gilead, gave, cities, half, river tie the complete block together. The central idea, “Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Bashan, Gilead, Ammon, Argob, Arnon, Gadites. Its number language includes nine, four. The nearest hinge to the center comes in verse 11: “For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: Bashan, Gilead, gave, cities, half, river

Verse-by-verse path

  1. Deuteronomy 3:9

    “(Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)” Naming Amorites and Hermon keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Deuteronomy 3:10

    “All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in…” Naming Bashan and All keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  3. Deuteronomy 3:11

    “For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

  4. Deuteronomy 3:12

    “And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and…” Naming Arnon and Aroer keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  5. Deuteronomy 3:13

    “And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the…” Naming Bashan and Argob keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  6. Deuteronomy 3:14

    “Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after…” Naming Argob and Bashan keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  7. Deuteronomy 3:15

    “And I gave Gilead unto Machir.” Naming Gilead and Machir keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  8. Deuteronomy 3:16

    “And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the…” Naming Ammon and Arnon keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

Deuteronomy 3:9-16

King James Version

9(Which Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)

10All the cities of the plain, and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the kingdom of Og in Bashan.

11For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.

12And this land, which we possessed at that time, from Aroer, which is by the river Arnon, and half mount Gilead, and the cities thereof, gave I unto the Reubenites and to the Gadites.

13And the rest of Gilead, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Manasseh; all the region of Argob, with all Bashan, which was called the land of giants.

14Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashan-havoth-jair, unto this day.

15And I gave Gilead unto Machir.

16And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river Jabbok, which is the border of the children of Ammon;

Deuteronomy 3:17-24

17–24: The plain also, and Jordan, and the coast thereof, from Chinnereth even…

Deuteronomy 3:17–24 opens with “The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the…” and reaches “O Lord GOD , thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what…” by its final verse. That movement develops the focus on Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time, with particular weight carried by LORD, time, brethren.

Deep dive

The movement opens with “The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the…” By verse 20, the text has turned to “Until the LORD have given rest unto your brethren, as well as unto you, and until they also…” It lands on “O Lord GOD , thou hast begun to shew thy servant thy greatness, and thy mighty hand: for…” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 question, 1 stated contrast, 6 verses naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.

The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as LORD, time, brethren, cattle, commanded, Jordan tie the complete block together. The central idea, “Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include God, Jordan, Ashdoth, Chinnereth, Israel, Joshua. Its number language includes two. The nearest hinge to the center comes in verse 20: “Until the LORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the LORD your…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: LORD, time, brethren, cattle, commanded, Jordan

Verse-by-verse path

  1. Deuteronomy 3:17

    “The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea…” Naming Ashdoth and Chinnereth keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Deuteronomy 3:18

    “And I commanded you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  3. Deuteronomy 3:19

    “But your wives, and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  4. Deuteronomy 3:20

    “Until the LORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  5. Deuteronomy 3:21

    “And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  6. Deuteronomy 3:22

    “Ye shall not fear them: for the LORD your God he shall fight for you.” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.

  7. Deuteronomy 3:23

    “And I besought the LORD at that time, saying,” The line’s distinctive content terms include besought, LORD, time. Its relationship to verses 22 and 24 shows what work it does in this passage.

  8. Deuteronomy 3:24

    “O Lord GOD , thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God is there in heaven…” The question slows the passage down. Notice who is being pressed to answer, what the question assumes, and whether the next lines provide a response.

Deuteronomy 3:17-24

King James Version

17The plain also, and Jordan, and the coast thereof, from Chinnereth even unto the sea of the plain, even the salt sea, under Ashdoth-pisgah eastward.

18And I commanded you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all that are meet for the war.

19But your wives, and your little ones, and your cattle, (for I know that ye have much cattle,) shall abide in your cities which I have given you;

20Until the LORD have given rest unto your brethren, as well as unto you, and until they also possess the land which the LORD your God hath given them beyond Jordan: and then shall ye return every man unto his possession, which I have given you.

21And I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest.

22Ye shall not fear them: for the LORD your God he shall fight for you.

23And I besought the LORD at that time, saying,

24O Lord GOD , thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might?

Deuteronomy 3:25-29

25–29: I pray thee, let me go over, and see the good land that is beyond…

Deuteronomy 3:25–29 opens with “I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain…” and reaches “So we abode in the valley over against Beth-peor.” by its final verse. That movement develops the focus on Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time, with particular weight carried by eyes, Jordan, land.

Deep dive

The movement opens with “I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly…” By verse 27, the text has turned to “Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and…” It lands on “So we abode in the valley over against Beth-peor.” The distance between those lines matters as much as any isolated phrase. The passage has a voice and pulse of its own, including 1 verse with a speech marker, 2 stated contrasts, 1 verse naming the LORD or God. Those features reveal where the narrative slows down, speaks directly, or changes direction.

The covenant audience and the reason attached to each command show how worship, holiness, justice, mercy, and communal responsibility belong together. Words such as eyes, Jordan, land, LORD, abode, Beth tie the complete block together. The central idea, “Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time,” should remain answerable to the text. Some conclusions are explicit, some gather support across several verses, and others remain strong inferences or interpretations.

Names or load-bearing terms in this scene include Jordan, Beth, Get, Joshua, Lebanon, Pisgah. The nearest hinge to the center comes in verse 26: “But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no…” That detail helps separate the opening situation from what the passage changes next.

Words to trace: eyes, Jordan, land, LORD, abode, Beth

Verse-by-verse path

  1. Deuteronomy 3:25

    “I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.” Naming Jordan and Lebanon keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  2. Deuteronomy 3:26

    “But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee…” The line’s distinctive content terms include LORD, hear, matter. Its relationship to verses 25 and 27 shows what work it does in this passage.

  3. Deuteronomy 3:27

    “Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and…” Naming Get and Jordan keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.

  4. Deuteronomy 3:28

    “But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause…” The promise, blessing, or covenant language needs its named recipient and scope. Those details prevent a personal word in the story from becoming a promise detached from context.

  5. Deuteronomy 3:29

    “So we abode in the valley over against Beth-peor.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.

Deuteronomy 3:25-29

King James Version

25I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon.

26But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter.

27Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.

28But charge 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 thou shalt see.

29So we abode in the valley over against Beth-peor.

Questions to keep in mind while reading

  1. Identify the people addressed and the covenant setting.
  2. Distinguish rescue, worship, holiness, justice, and community responsibility.
  3. Read commands in their literary and covenant context before making a modern application.

Text first

Where readers differ

The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.

The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.

Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.

Questions beneath the surface

  1. What account of God, human freedom, responsibility, and the good life emerges from Deuteronomy 3?
  2. Which tension does the chapter refuse to resolve quickly?
  3. What changes when the chapter is read as part of the whole canon rather than as an isolated moral story?
  4. Where might a sincere reader confuse a familiar tradition with something the text states directly?

Questions for serious personal contemplation

These open-ended questions make room for tension, honest response, prayer, and conclusions that remain accountable to the chapter.

Observe without rushing

  1. What part of Deuteronomy 3 makes you stop, feel unsettled, or feel surprised, and why?

  2. Which detail in the passage would be easiest to overlook? How does that detail change your understanding?

  3. Where do you see tension between what happens and this focus: Deuteronomy 3 develops its own movement around LORD, Bashan, cities, land, time?

  4. What important question does the passage leave open instead of resolving quickly?

Examine your inner life honestly

  1. Which person, response, fear, or desire in the passage feels most like your own life right now?

  2. What assumption about God, other people, or yourself does this text challenge?

  3. Which part would you rather soften, avoid, or explain away too quickly? What might that reaction reveal?

  4. If this Scripture could ask you one direct question, what do you think it would ask?

Respond with wisdom and courage

  1. What do you need to remember, confess, grieve, thank God for, or trust after reading this passage?

  2. How might another faithful person read this situation differently without ignoring the text?

  3. What obedient response would be costly, uncomfortable, or slow, yet still faithful to Scripture?

  4. What question will you carry into prayer this week, and which verses will you keep in front of you?