TK Torah Keepers

TK TORAH KEEPERS

Encouraging Believers in a Torah-Observant Life

Presents

 A Leaven-Free Messianic Torah Commentary Based on the Ancient Triennial Torah Cycle

 By Glenn McWilliams

www.tktorahkeepers.com

 These Words

 THE OVERVIEW

 With this portion we begin the final book of the Torah – the book of Devarim.  The content of the portion consists largely of historical material from earlier portions recounting Israel’s journey from Mount Sinai to the promised land.  After explicitly identifying the time and place of “these words,” the portion records for us Moses’ first address to “all” Israel in preparation for their entrance into the promised land.  While much of the narrative content is simply an abridged version of earlier stories, their significance to the current generation of Israelites is extremely important.

 THE OUTLINE

 Deuteronomy 1:1-5               The historical setting of Moses’ speech

• Deuteronomy 1:6-8               The command to leave Horeb/Sinai
• Deuteronomy 1:9-18             The appointing of leaders and judges
• Deuteronomy 1:19-21           From Sinai to Kadeshbarnea
• Deuteronomy 1:22-25           The sending of spies
• Deuteronomy 1:26-33           The refusal to enter the land
• Deuteronomy 1:34-40           YHWH’S response to the rebellion
• Deuteronomy 1:41-46           Further rebellion against YHWH

 SUGGESTED STUDY QUESTIONS

 What is the name of this book?

1. What is the literal meaning of the name “Deuteronomy”?
2. Upon what is the English name based?
3. How does this book fit into the overall structure of the Torah?
4. What is the overall outline of the book?
5. What pattern is reflected by this outline?
6. How does the pattern reveal the very purpose of the book?
7. Is Israel’s relationship with YHWH merely a legal one?
8. How is YHWH described in our portion?

10.  Where does this portion fit in the overall outline?

11.  Between whom is the covenant?

12.  Who is speaking?

13.  How does this violate the general pattern?

14.  What does this violation affirm about Moses?

15.  What does this violation affirm about YHWH?

16.  What central, theological declaration is made by this affirmation?

17.  When does Moses speak these words?

18.  Where does Moses speak these words?

19.  To whom does Moses speak these words?

20.  Why does the portion go into such great detail?

21.  What is the biblical view of history?

22.  How is this view evident in the portion?

23.  Where does Moses begin recounting Israel’s history?

24.  What promise is affirmed?

25.  What boundaries are given?

26.  How long is the journey from Horeb to Kadeshbarnea?

27.  How long did it take Israel to complete the journey?

28.  What reason is given for Israel’s failure?

29.  What does Moses confess about himself?

30.  How is Moses’ shortcoming an affirmation of fulfilled prophecy?

31.  How did Moses remedy the situation?

32.  What instructions were given to the judges?

33.  What message was given to Israel concerning the judges?

34.  What truth about YHWH is affirmed in this message?

35.  What attributes of Israel are highlighted?

36.  What attributes of YHWH are revealed by this message?

 THE TEXT

 Devarim 1:1-46 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.  ²(There are eleven days’ journey from Horeb by the way of mount Seir unto Kadeshbarnea.)  ³And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that YHWH had given him in commandment unto them; ⁴after he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei: ⁵on this side Jordan, in the land of Moab, began Moses to declare this law, saying, ⁶YHWH our Elohim spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: ⁷turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.  ⁸Behold, I have set the land before you: go in and possess the land which YHWH sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them.  ⁹And I spake unto you at that time, saying, I am not able to bear you myself alone: ¹⁰YHWH your Elohim hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.  ¹¹(YHWH Elohim of your fathers make you a thousand times so many more as ye are, and bless you, as He hath promised you!)  ¹²How can I myself alone bear your cumbrance, and your burden, and your strife?  ¹³Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.  ¹⁴And ye answered me, and said, The thing which thou hast spoken is good for us to do.  ¹⁵So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.  ¹⁶And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.  ¹⁷Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is Elohim’s: and the cause that is too hard for you, bring it unto me, and I will hear it.  ¹⁸And I commanded you at that time all the things which ye should do.  ¹⁹And when we departed from Horeb, we went through all that great and terrible wilderness, which ye saw by the way of the mountain of the Amorites, as YHWH our Elohim commanded us; and we came to Kadeshbarnea.  ²⁰And I said unto you, Ye are come unto the mountain of the Amorites, which YHWH our Elohim doth give unto us.  ²¹Behold, YHWH thy Elohim hath set the land before thee: go up and possess it, as YHWH Elohim of thy fathers hath said unto thee; fear not, neither be discouraged.  ²²And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.  ²³And the saying pleased me well: and I took twelve men of you, one of a tribe: ²⁴and they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out.  ²⁵And they took of the fruit of the land in their hands, and brought it down unto us, and brought us word again, and said, It is a good land which YHWH our Elohim doth give us.  ²⁶Notwithstanding ye would not go up, but rebelled against the commandment of YHWH your Elohim: ²⁷and ye murmured in your tents, and said, Because YHWH hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.  ²⁸Whither shall we go up?  Our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.  ²⁹Then I said unto you, Dread not, neither be afraid of them.  ³⁰YHWH your Elohim which goeth before you, He shall fight for you, according to all that He did for you in Egypt before your eyes; ³¹and in the wilderness, where thou hast seen how that YHWH thy Elohim bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.  ³²Yet in this thing ye did not believe YHWH your Elohim, ³³who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.  ³⁴And YHWH heard the voice of your words, and was wroth, and sware, saying, ³⁵Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, ³⁶save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed YHWH.  ³⁷Also YHWH was angry with me for your sakes, saying, Thou also shalt not go in thither.  ³⁸But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.  ³⁹Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.  ⁴⁰But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.  ⁴¹Then ye answered and said unto me, We have sinned against YHWH, we will go up and fight, according to all that YHWH our Elohim commanded us.  And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.  ⁴²And YHWH said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.  ⁴³So I spake unto you; and ye would not hear, but rebelled against the commandment of YHWH, and went presumptuously up into the hill.  ⁴⁴And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.  ⁴⁵And ye returned and wept before YHWH; but YHWH would not hearken to your voice, nor give ear unto you.  ⁴⁶So ye abode in Kadesh many days, according unto the days that ye abode there. (Deuteronomy 1:1-46 KJV)

THE STUDY

 With this particular portion we begin the study of the fifth and final book of the Torah.  Concerning the name of the fifth book of the Torah, Patrick D. Miller writes:

 The title of a book normally gives some indication of its subject matter.  Sometimes the meaning of the title may be enigmatic or clear only upon reading the book.  Deuteronomy has received several designations, all of which give the reader some indication of the book’s character.

 The Hebrew title of the book is taken, according to custom—as is the case with all five books of the Torah, or Pentateuch—from its opening words, ‘elleh hadebarim, “these are the words.”  In Jewish tradition the book is also sometimes called seper debarim, “the book of words.”  While the title is in part an accident of Hebrew word order, it is exceedingly appropriate as a characterization of the content and subject matter of Deuteronomy.  It is more a book of words than any of the other Pentateuchal books or the following historical books.  There is no action here, except that associated with the words spoken, until the final chapter, when Moses is buried.  The book is entirely the words of Moses; but his words are often a reflection of the Lord’s words, and the book is clearly interested in the relation of Moses’ words to those of the Lord (see: 1:3; 5:22-27, 31-33).  The book is a collection of words of command and instruction, words of preaching and exhortation.  The title of the book is also a reminder of the centrality of the “ten words” (4:13), or the Ten Commandments.  The book is one of the primary biblical sources for understanding the notion of “the word of God.”  It has much to say about the words of this book: They are not to be added to or taken from (4:2).  The word “is very near you” (30:14).  Frequent reference is made to “these words,” sometimes pointing to specific words, sometimes to the whole book (4:30; 5:22; 6:6; 12:28; 30:1).  That is, the title names the whole book but also refers to very specific words.

 A second title from Jewish tradition is seper tokachot, “the book of hortatory[1] directives,” which aptly describes the style and literary genre of Deuteronomy.  From beginning to end, a hortatory and homiletical style characterizes the book.  Motivation clauses and other devices designed to exhort the listener/reader to obey its instructions fill its pages.

 The name most familiar to English readers is “Deuteronomy,” “the second law,” a title of the book taken from the Greek translation of a phrase in Deuteronomy 17:18.  The translation is probably erroneous.  The Hebrew phrase seems to be “copy of the law.”[2] 

 As Miller points out, the name “Deuteronomy” comes from an erroneous translation of Deuteronomy 17:18 from the Hebrew to the Greek.

 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy (mishneh) of this law in a book out of that which is before the priests the Levites. (Deuteronomy 17:18 KJV)

 And when he shall be established in his government, then shall he write for himself this repetition (deuteronomion) of the law into a book by the hands of the priests the Levites. (Deuteronomy 17:18 LXX)[3]

 The intent of this passage is clearly not that the king write an entirely new or second law to replace the divinely revealed law of YHWH; rather, the king is to have a copy of the Torah written to guide him in his reign as temporal king.  We should understand that the covenant is presented a second time for affirmation in this book, but it is not an entirely new or second law being given.  A similar erroneous understanding is seen in the idea that the “new covenant” is a sort of second and completely new law given by Yeshua to his followers.  It is important to recognize that just as the word mishneh (mem, shin, nun, hey) above means “a copy of the original,” so too the Hebrew word chadash (chet, dalet, shin), translated as “new” in the title “New Covenant,” means “renewed.”

 Behold, the days come, saith YHWH, that I will make a new (chadashah) covenant with the house of Israel, and with the house of Judah. (Jeremiah 31:31 KJV)

 We should note that the word “month” or “new moon” has the same Hebrew root, chet-dalet-shin.

 And it came to pass in the six hundredth and first year, in the first month, the first day of the month (chodesh), the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. (Genesis 8:13 KJV)

 Speak ye unto all the congregation of Israel, saying, In the tenth day of this month (chodesh) they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house. (Exodus 12:3 KJV)

 And David said unto Jonathan, Behold, to morrow is the new moon (chodesh), and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even. (1 Samuel 20:5 KJV)

 Blow up the trumpet in the new moon (chodesh), in the time appointed, on our solemn feast day. (Psalm 81:3 KJV)

 The word chodesh is clearly a reference to the cycle of the moon, indicating the beginning of the new month.  The “new” moon is not a completely new creation; it is the beginning of the new cycle of the same moon YHWH created on the first day of creation.  The same can be said of the “new covenant.”  It is not a completely new agreement between YHWH and His people; it is a reaffirmation of the same covenant.  The only difference in the “reaffirmed” covenant is its location – it is written in the hearts of the people.

 But this shall be the covenant that I will make with the house of Israel; After those days, saith YHWH, I will put My law in their inward parts, and write it in their hearts; and will be their Elohim, and they shall be My people. (Jeremiah 31:33 KJV)

 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.  ²⁷And I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgments, and do them.  ²⁸And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your Elohim. (Ezekiel 36:26-28 KJV)

 The same can be said about the title “Deuteronomy,” “the second law.”  It is not a new law or covenant being made with the children of Israel.  It is the same covenant being affirmed with a new generation.

 The name “Devarim,” as we have seen above, follows the Ancient Near Eastern practice of naming a book after a word or phrase in its opening sentence.  Let me give the opening lines of all five books of the Torah by way of example.

 Bereshit bara Elohim et hashamaim v’et ha’aretz—In the beginning created Elohim the heavens and the earth. (Genesis 1:1)

 Ve’eleh shemot benei Yisrael haba’im mitzraymah et Ya’akov—These are the names of the sons of Israel who came into Egypt with Jacob. (Exodus 1:1)

 Vayikra el Mosheh; va’y’daber YHWH elav me’ohel moed le’emor—And He called to Moses, and spake YHWH to him from the tent of meeting to say… (Leviticus 1:1)

 Va’y’daber YHWH el Mosheh bemidbar Sinai—And spake YHWH to Moses in the wilderness of Sinai. (Numbers 1:1)

 Eleh hadevarim asher diber Mosheh el col Yisrael—These are the words which spake Moses to all Israel. (Deuteronomy 1:1)

 Therefore, the Hebrew names of the five books of the Torah are as follows:

 Bereshit—In the Beginning

• Shemot—Names
• Vayikra—And He Called
• Bemidbar—In the Wilderness
• Devarim—Words

 We should note another interesting pattern that appears in these opening sentences.  Note that the opening sentences of the first and last books of the Torah start with letters other than vav, while the middle three books all begin with the letter vav.

 Bereshit bara Elohim

• Ve’eleh shemot benei Yisrael
• Vayikra el Mosheh
• Va’y’daber YHWH el Mosheh bemidbar
• Eleh hadevarim

 In this pattern we see a picture of the Torah that can be likened unto a book.  The first and last books of the Torah serve as the cover, while the middle three books are the pages, bound to the cover by the letter vav.  Let us also note here that the Hebrew letter vav in its ancient Hebrew ideograph is a picture of a nail or hook.  When prefixed to a word, as in the examples above, the letter vav serves as the conjunction “and.”  Therefore, we see from this pattern that the three middle books of the Torah are as pages which are “nailed” or “bound” to the covers of the book.  This pattern seems to indicate that the first five books of the Tanach are a complete unit to be received as one revelation, which is how these first five books have been treated throughout history.  The threefold breakdown of the Scriptures (the Torah, the Prophets, and the Writings) is alluded to in the biblical witness.

 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. (Matthew 5:17 KJV) 

 For all the prophets and the law prophesied until John. (Matthew 11:13 KJV)

 And David himself saith in the book of Psalms, YHWH said unto my Lord, Sit thou on My right hand… (Luke 20:42 KJV)

 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. (Acts 1:20 KJV)

 There is yet another pattern that is important for us to understand as we begin studying this final book of the Torah.  To see this pattern, however, we must look at the overall outline of the entire book.  Jeffery H. Tigay offers the following breakdown or outline of the book of Devarim.

 I. Heading (1:1-5)

II. Prologue: First Discourse (1:6-4:43)

1. A.    Retrospective: The journey from Horeb to Moab (1:6-3:29)
2. B.    Exhortation to observe God’s laws (4:1-40)
3. Appendix: Selections  of asylum cities (4:41-43)

III. Second Discourse: The covenant made in Moab (4:44-Chap. 28)

1. Heading (4:44-49)
2. B.    Prologue: The theophany and covenant at Horeb (5)
3. C.    Preamble to the laws given in Moab (6:1-11:30)
4. D.    The laws given in Moab (11:31-26:15)
5. Conclusion to the laws (26:16-28:68)
   1. 1.    Mutual commitments between God and Israel (26:16-19)
   2. Digression: Ceremonies to reaffirm the covenant upon entering the promised land (27)
   3. 3.    Promises and warnings consequent upon fulfilling or violating the covenant (28:1-68)
   4. Subscription (28:69)

IV. Third Discourse: Exhortations to observe the covenant made in Moab (29-30)

V. Epilogue: Moses’ last days (31-34)

            A. Moses’ preparations of Israel for the future (31-32)

                  1. Preparatory acts (31)

                  2. Moses’ poem (32:1-43)

                  3. God’s final instructions to Moses (32:44-52)

            B. Moses’ farewell blessings of Israel (33)

            C. Moses’ death (34)[4]

 From this outline we see that the bulk of the book of Devarim revolves around three main discourses.  Peter C. Craigie, however, observed another very important pattern in the outline of the book of Devarim.

 In the Ancient Near East there were various types of covenants and treaties, such as Promissory, Patron or Royal Grant, Parity, and Suzerainty.

•  Promissory—A promissory oath is not primarily intended to establish a new relationship between two parties, but simply guarantees future performance of stipulated obligations.  There is thus really one party to this type of covenant, which differs from a vow only in that the vow conditions future stipulated action upon action of deity, whereas the type here termed “promissory oath” is unconditioned.[5]
• Patron—This is a type in which the party in superior position binds himself to some obligation for the benefit of an inferior.[6]
• Parity—In parity covenants both parties are bound by oath.  These may be further subdivided, as it was done by Thucydides long ago, into two classes: those in which specific obligations are imposed, and those which impose no obligation but to preserve the peace between the two parties.[7]
• Suzerainty—In suzerainty covenants a superior binds an inferior to obligations defined by the superior…Though suzerainty treaties bound only the one inferior in power, the superior nevertheless gave up some degree of freedom of action.  His relationship to the vassal was not based on force alone, once a covenant had been established; he had stipulated what he required of the vassal, and further arbitrary exercise of his superior power was not expected.[8]

 It is this last form of treaty that most interests us in this portion.  An example of such a treaty exists between the Hittites and Egypt.  Let me share just a portion of this treaty to give opportunity to those who may not otherwise ever see such a document.

 Year 21, 1st month of the second season, day 21, under the majesty of the King of Upper and Lower Egypt: User-maat-Re; Son of Re: Ramses Meri-Amon, given life forever, beloved of Amon-Re; Har-akhti; Ptah, South-of-His-Wall, Lord of Life of the Two Lands; Mut, the Lady of Ishru; and Khonsu Neferhotep; appearing on the Horus-Throne of the Living, like his father Har-akhti forever and ever.

 On this day, while his majesty was in the town of Per-Ramses Meri-Amon, doing the pleasure of his father Amon-Re; Har-akhti; Atum, Lord of the Two Lands, the Heliopolitan; Amon of Ramses Meri-Amon; Ptah of Ramses Meri-Amon; and Seth, the Great of Strength, the Son of Nut, according as they give him an eternity of jubilees and an infinity of years of peace, while all lands and all foreign countries are prostrate under his soles forever—there came the Royal Envoy and Deputy . . . Royal Envoy . . . User-maat-Re Setep-en-Re . . . Tar-Teshub, and the Messenger of Hatti, carrying the tablet of silver which the Great Prince of Hatti, Hattusilis caused to be brought to Pharaoh—life, prosperity, health!—in order to beg peace from the majesty of User-maat-Re Setep-en-Re, the Son of Re: Ramses Meri-Amon, given life forever like his father Re every day.

 Copy of the tablet of silver which the Great Prince of Hatti, Hattusilis, caused to be brought to Pharaoh—life, prosperity, health!—by the hand of his envoy Tar-Teshub, and his envoy Ra-mose, in order to beg peace from the majesty of User-maat-Re, Son of Re: Ramses Meri-Amon, the bull of rulers, who has made his frontier where he wished in every land.

 The regulations which the Great Prince of Hatti, Hattusilis, the powerful, the son of Mursilis, the Great Prince of Hatti, the powerful, the son of the son of Suppiluliumas, the Great Prince of Hatti, the powerful, made upon a tablet of silver for User-maat-Re, the great ruler of Egypt, the powerful, the son of Men-maat-Re, the great ruler of Egypt, the powerful, the son of Men-pehti-Re, the great ruler of Egypt, the powerful; the good regulations of peace and of brotherhood, giving peace . . . forever.

 Now from the beginning of the limits of eternity, as for the situation of the great ruler of Egypt with the Great Prince of Hatti, the god did not permit hostility to occur between them, through a regulation.  But in the time of Muwatallis, the Great Prince of Hatti, my brother, he fought with Ramses Meri-Amon, the great ruler of Egypt.  But hereafter, from this day, behold Hattusilis, the Great Prince of Hatti, is under a regulation for making permanent the situation which the Re and Seth made for the land of Egypt with the land of Hatti, in order not to permit hostility to occur between them forever.

 Behold, Hattusilis, the Great Prince of Hatti, has set himself in a regulation with User-maat-Re Setep-en-Re, the great ruler of Egypt, beginning from this day, to cause that good peace and brotherhood occur between us forever, while he is in brotherhood with me and he is at peace with me, and I am in brotherhood with him and I am at peace with him forever.[9]

 The Great Prince of Hatti shall not trespass against the land of Egypt forever, to take anything from it.  And User-maat-Re Setep-en-Re, the great ruler of Egypt, shall not trespass against the land of Hatti, to take from it forever.

 If another enemy come against the lands of User-maat-Re, the great ruler of Egypt, and he send to the Great Prince of Hatti, saying: “Come with me as reinforcement against him,” the Great Prince of Hatti shall come to him and the Great Prince of Hatti shall slay his enemy.  However, if it is not the desire of the Great Prince of Hatti to go (himself), he shall send his infantry and his chariotry, and he shall slay his enemy.  Or, if Ramses Meri-Amon the great ruler of Egypt is enraged against servants that belong to him, and they commit another offence against him, and he go to slay them, the Great Prince of Hatti shall act with him to slay everyone against whom they shall be enraged.

 But if another enemy come against the Great Prince of Hatti, User-maat-Re Setep-en-Re, the great ruler of Egypt, shall come to him as reinforcement to slay his enemy.  If it is (not) the desire of Ramses Meri-Amon, the great ruler of Egypt, to come, he shall . . . Hatti, and he shall send his infantry and his chariotry, besides returning answer to the land of Hatti.  Now if the servants of the Great Prince of Hatti trespass against him, and Ramses Meri-Amon. . .

 As for these words of the regulation which the Great Prince of Hatti made with Ramses Meri-Amon, the great ruler of Egypt, in writing upon this tablet of silver—as for these words, a thousand gods of the male gods and of the female gods of them of the land of Hatti, together with a thousand gods of the male gods and of the female gods of them of the land of Egypt, are with me as witnesses hearing these words. . .

 As for these words which are on this tablet of silver of the land of Hatti and of the land of Egypt—as for him who shall not keep them, a thousand gods of the land of Hatti, together with a thousand gods of the land of Egypt, shall destroy his house, his land, and his servants.  But, as for him who shall keep these words which are on this tablet of silver, whether they are Hatti or whether they are Egyptians, and they are not neglectful of them, a thousand gods of the land of Hatti, together with a thousand gods of the land of Egypt, shall cause that he be well, shall cause that he live, together with his houses and his (land) and his servants.[10]

 This treaty describes the history, the various conditions and terms of the covenant, the divine witnesses, and the various blessings and curses for keeping or violating the covenant.  Peter C. Craigie summarizes the pattern of these covenants as follows:

 1.    Preamble (“These are the words…”).

1. 2.    Historical Prologue (Baltzer: “antecedent history,” i.e., events leading to and forming the basis of the treaty).
2. 3.    General Stipulations (Baltzer: statement of substance concerning the future relationship, which (1) is intimately related to the antecedent history, and (2) summarizes the purpose of the specific stipulations).
3. 4.    Specific Stipulations.
4. 5.    Divine Witnesses: various deities are called to witness the treaty.
5. Blessings and Curses: relating respectively to the maintenance or breach of the covenant.[11]

 Craigie demonstrates that this same treaty or covenant pattern is evident within the very outline of the book of Deuteronomy.

 1.    Preamble (1:1-5); “These are the words which Moses addressed to all Israel…”

1. 2.    Historical Prologue (1:6-4:49)
2. 3.    General Stipulations (chs. 5-11)
3. 4.    Specific Stipulations (chs.12-26)
4. 5.    Witnesses (see 30:19, 31:19; 32:1-43)
5. Blessings and Curses (chs. 27-28)[12]

 From this pattern we can see that the whole of the book of Devarim is genuinely about the covenant relationship between YHWH and His chosen people.  While these treaties are legal documents describing a legal relationship between the sovereign or suzerain and the vassal, we should not see the relationship between YHWH and His people as merely a legal matter.  We have already observed in our study in the book of Exodus that the covenant between YHWH and Israel is more aptly described as a marriage.  While marriages are indeed legally binding relationships, they are based upon love, not mere legalities.  The same is true with the covenant between YHWH and the children of Israel.  In fact, love is a constant theme throughout the book of Deuteronomy.

 And shewing mercy unto thousands of them that love Me and keep My commandments. (Deuteronomy 5:10 KJV)

 And thou shalt love YHWH thy Elohim with all thine heart, and with all thy soul, and with all thy might. (Deuteronomy 6:5 KJV)

 YHWH did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people. (Deuteronomy 7:7 KJV)

 Know therefore that YHWH thy Elohim, He is Elohim, the faithful Elohim, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations. (Deuteronomy 7:9 KJV)

 And He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. (Deuteronomy 7:13 KJV)

 And now, Israel, what doth YHWH thy Elohim require of thee, but to fear YHWH thy Elohim, to walk in all His ways, and to love Him, and to serve YHWH thy Elohim with all thy heart and with all thy soul. (Deuteronomy 10:12 KJV)

 Only YHWH had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day. (Deuteronomy 10:15 KJV)

 Therefore thou shalt love YHWH thy Elohim, and keep His charge, and His statutes, and His judgments, and His commandments, alway. (Deuteronomy 11:1 KJV)

 And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love YHWH your Elohim, and to serve Him with all your heart and with all your soul… (Deuteronomy 11:13 KJV)

 For if ye shall diligently keep all these commandments which I command you, to do them, to love YHWH your Elohim, to walk in all His ways, and to cleave unto Him… (Deuteronomy 11:22 KJV)

 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for YHWH your Elohim proveth you, to know whether ye love YHWH your Elohim with all your heart and with all your soul. (Deuteronomy 13:3 KJV)

 If thou shalt keep all these commandments to do them, which I command thee this day, to love YHWH thy Elohim, and to walk ever in His ways; then shalt thou add three cities more for thee, beside these three. (Deuteronomy 19:9 KJV)

 And YHWH thy Elohim will circumcise thine heart, and the heart of thy seed, to love YHWH thy Elohim with all thine heart, and with all thy soul, that thou mayest live. (Deuteronomy 30:6 KJV)

 In that I command thee this day to love YHWH thy Elohim, to walk in His ways, and to keep His commandments and His statutes and His judgments, that thou mayest live and multiply: and YHWH thy Elohim shall bless thee in the land whither thou goest to possess it. (Deuteronomy 30:16 KJV)

 That thou mayest love YHWH thy Elohim, and that thou mayest obey His voice, and that thou mayest cleave unto Him: for He is thy life, and the length of thy days: that thou mayest dwell in the land which YHWH sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. (Deuteronomy 30:20 KJV)

 We should note that the love so frequently alluded to and commanded in the book of Devarim is bi-directional.  While love is to be the motivation for the children of Israel’s obedience to the covenant, we must recognize that love is also YHWH’S motivation for showering Israel with grace, election, favor, and the blessing of land.  It is this mutual love that is the basis for the unique relationship that exists between YHWH and the children of Israel and keeps the “yoke” of the covenant from becoming the “bondage” to the law.  We should understand the commandment to love YHWH with all of our heart, mind, and strength not so much in the sense of a direct command to control our emotions but as a command that love of YHWH be the foundation for all that we do.  We should also understand this command as instruction concerning the proper response to the love and grace that YHWH has first shown us.  The apostle John declared:

 We love Him, because He first loved us. (1 John 4:19 KJV)

 We observe YHWH’S love for the children of Israel even in this portion, where the Sovereign One is described as a loving Father to the children of Israel.

 And in the wilderness, where thou hast seen how that YHWH thy Elohim bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place. (Deuteronomy 1:31 KJV)

 Let us recall that earlier in Israel’s life, YHWH referred to Israel as being His firstborn son.

 And thou shalt say unto Pharaoh, Thus saith YHWH, Israel is My son, even My firstborn: ²³and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. (Exodus 4:22-23 KJV)

 Of this parental love, Jeffery H. Tigay writes:

 The LORD carried you, as a man carries his son—this refers to God’s protection of Israel from danger (cf. Isa. 46:3-4; Ps. 91:11-12).  Other passages, such as Exodus 19:4 and Deuteronomy 32:11, compare God’s protection to the way an eagle carries its young.  The comparison to a father adds a note of reassurance, since the compassion of a father for his offspring was proverbial.[13]

 Let us recall some other passages of Scripture where this parental love is likewise affirmed.

 Like as a father pitieth his children, so YHWH pitieth them that fear Him. (Psalm 103:13 KJV)

 O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (Matthew 23:37 KJV)

 Peter C. Craigie reminds us that parental love has two equal characteristics.

 The imagery employed to illustrate the principle of love is important, for it indicates which of the many facets of love underlies the covenant relationship.  The imagery is that of a father’s love for his son; similar imagery is employed in the political treaties.  God’s fatherly love has two characteristics.  It may be expressed in his compassionate care for his people (see 1:3) or it may be expressed in his disciplining them (see 8:5); but the two aspects of God, compassionate and stern, are both aspects of fatherly love.[14]

 The image of YHWH as “Father,” while evoking comforting thoughts of provision, protection, security, and nurturing, must also include discipline, chastisement, and accountability.  We must be careful to remember that discipline, chastisement, and accountability are also expressions of parental love.

 Thou shalt also consider in thine heart, that, as a man chasteneth his son, so YHWH thy Elohim chasteneth thee. (Deuteronomy 8:5 KJV)

 He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes. (Proverbs 13:24 KJV)

 For whom YHWH loveth He chasteneth, and scourgeth every son whom He receiveth.  ⁷If ye endure chastening, Elohim dealeth with you as with sons; for what son is he whom the father chasteneth not? (Hebrews 12:6-7 KJV)

 Behold, happy is the man whom Elohim correcteth: therefore despise not thou the chastening of Shaddai. (Job 5:17 KJV)

 My son, despise not the chastening of YHWH; neither be weary of His correction. (Proverbs 3:11 KJV)

 It is clearly in this spirit of parental love that we must understand Moses’ words in our portion when he recounts Israel’s history, including their many failures and rebellions and the consequences suffered because of them.  If the purpose of Moses’ words in the book of Devarim is to encourage the wilderness generation to reaffirm the covenant of love between themselves and YHWH, then the focus of the stories is going to point largely to the loving and caring character and attitude of YHWH toward Israel.  Even the forty years in the wilderness must be understood in terms of a father’s love for his children.

 Recognizing this loving foundation for the covenant, let us now begin our study of the opening portion of the book of Devarim.  Given the overall outline of the book of Devarim above and the pattern of the Ancient Near Eastern covenants, we should note that the beginning of our portion can be identified as the “heading” or “introduction” to the first discourse by Moses.  The bulk of the text covers only a small portion of Israel’s history – from Horeb/Sinai to Kadeshbarnea and the plains of Moab.  The opening discourse serves as a historical narrative explaining the very reason for the rest of the document and for the act of renewing the covenant.  Had the covenant not been broken, there would be no reason for its renewal.  It should not surprise us, therefore, that many of the issues revisited in this portion recount the shortcomings of Moses and Israel.

 One of the first things we should note about the covenant is that it is between YHWH, the Sovereign Creator of the universe, and the children of Israel.  Given the pattern of the Suzerain-Vassal covenant, we should understand YHWH as the sovereign or suzerain and Israel as the pledging vassal.  Generally, when two parties enter into a covenant, the two parties speak for themselves.  They swear allegiance, invoke curses upon themselves, and make promises for themselves.  Therefore, we should expect our portion to begin with YHWH speaking to the children of Israel and the children of Israel speaking back.  However, this is not what we see.  Instead, it is Moses who does the talking.

 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. (Deuteronomy 1:1 KJV)

 Given the typical Ancient Near Eastern manner of making covenants, it appears from this verse that the covenant is actually between Moses, the king or sovereign of Israel, and the children of Israel.  To understand this violation of the typical pattern we must return to Mount Sinai.  YHWH promised the children of Israel that He would liberate them from the harsh bondage and oppression of Egypt and bring them to Himself.

 And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered My covenant.  ⁶Wherefore say unto the children of Israel, I am YHWH, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: ⁷and I will take you to Me for a people, and I will be to you an Elohim: and ye shall know that I am YHWH your Elohim, which bringeth you out from under the burdens of the Egyptians.  ⁸And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am YHWH. (Exodus 6:5-8 KJV)

 Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. (Exodus 19:4 KJV)

 YHWH met with the children of Israel on Mount Sinai in a most dramatic and memorable fashion.

 And Moses brought forth the people out of the camp to meet with Elohim; and they stood at the nether part of the mount.  ¹⁸And mount Sinai was altogether on a smoke, because YHWH descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.  ¹⁹And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and Elohim answered him by a voice.  ²⁰And YHWH came down upon mount Sinai, on the top of the mount: and YHWH called Moses up to the top of the mount; and Moses went up. (Exodus 19:17-20 KJV)

 And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. (Exodus 20:18 KJV)

 So afraid were the people of the voice and presence of YHWH that they begged Moses to serve as an intermediary between themselves and YHWH, lest they should hear His voice and die.

 And they said unto Moses, Speak thou with us, and we will hear: but let not Elohim speak with us, lest we die. (Exodus 20:19 KJV)

 Moses was honored with a most profound, unique, and intimate relationship with the Creator.

 And YHWH said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto YHWH, lest He break forth upon them. (Exodus 19:24 KJV)

 And He said unto Moses, Come up unto YHWH, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.  ²And Moses alone shall come near YHWH: but they shall not come nigh; neither shall the people go up with him. (Exodus 24:1-2 KJV)

 And YHWH said unto Moses, Come up to Me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. (Exodus 24:12 KJV)

 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. (Exodus 34:3 KJV)

 And YHWH spake unto Moses face to face, as a man speaketh unto his friend.  And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. (Exodus 33:11 KJV)

 And He said, Hear now My words: If there be a prophet among you, I YHWH will make Myself known unto him in a vision, and will speak unto him in a dream.  ⁷My servant Moses is not so, who is faithful in all Mine house.  ⁸With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of YHWH shall he behold: wherefore then were ye not afraid to speak against My servant Moses? (Numbers 12:6-8 KJV)

 Moses alone could stand in such closeness with YHWH and not be consumed by His holiness.  We must understand that Moses was a prophet and more.  YHWH declared that He would speak to His prophets in visions and dreams.  With Moses, however, YHWH speaks “mouth to mouth.”  Therefore, we should understand that although the words being spoken in our portion are by the mouth of the man Moses, they are, nonetheless, the words of YHWH.  Two powerful truths are affirmed by this reality.  The first affirmation is that Moses is the chosen “mouthpiece” of YHWH.  We should listen carefully to the words of Moses, for they are from the mouth of YHWH.  The words of Moses, therefore, hold a special place of honor among the children of Israel.  It is for this reason that we are not to add to or subtract from these words.

 Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of YHWH your Elohim which I command you. (Deuteronomy 4:2 KJV)

 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. (Deuteronomy 12:32 KJV)

 The second affirmation is that YHWH is truly the Sovereign King of Israel.

 YHWH shall reign forever and ever. (Exodus 15:18 KJV)

 He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel: YHWH his Elohim is with him, and the shout of a king is among them. (Numbers 23:21 KJV)

 Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midian.  ²³And Gideon said unto them, I will not rule over you, neither shall my son rule over you: YHWH shall rule over you. (Judges 8:22-23 KJV)

 And YHWH said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them. (1 Samuel 8:7 KJV)

 A third affirmation that can be made from the opening verse of our portion is the fact that YHWH can and does work through human agency.  In other words, YHWH is both transcendent and immanent.  While beyond the limits of time and space, and beyond the limits of human comprehension, the Sovereign Creator of the universe is still manifestly present through His creation – especially through man.  Thus, we should understand the words of Moses to be the words of YHWH.  It is, in fact, the immanence of YHWH that explains the many details given concerning this particular address.  Let us note the great specificity in which the Torah describes the context of this speech.

 These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab.  ²(There are eleven days’ journey from Horeb by the way of mount Seir unto Kadeshbarnea.)  ³And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that YHWH had given him in commandment unto them; ⁴after he had slain Sihon the king of the Amorites, which dwelt in Heshbon, and Og the king of Bashan, which dwelt at Astaroth in Edrei: ⁵on this side Jordan, in the land of Moab, began Moses to declare this law, saying… (Deuteronomy 1:1-5 KJV)

 Here we are given all the details to locate this event in time and space.  We are told when it takes place; we are told where it takes place; and we are told who is speaking and to whom it is addressed.

 When—The fortieth year, in the eleventh month, on the first day of the month, after Moses had slain Sihon and Og.

• Where—In the Transjordan, in the wilderness, in the plain over against the Red sea, between Paran and Tophel, and Laban, and Hazeroth, and Dizahab, in the land of Moab.
• Who spoke—Moses spake these words.
• What did he speak—Moses began to declare this Torah.
• To whom did he speak—Moses spake unto all Israel.

 We have already identified the true speaker of these words.  Let us remember that Deuteronomy is the renewing of a covenant.  Therefore, the speaker is the rightful partner in the covenant.  While Moses is the human agent or vessel, the genuine speaker and, therefore, partner in this covenant is YHWH, not Moses.  However, it is equally important that we understand who the audience for “these words” is.  The phrase “all Israel” is very important.  Let us note several truths about this phrase.  First, we should understand it to mean “every member of the children of Israel” – every man, woman, and child – regardless of tribe, economic status, or standing in the community of Israel.  These words are addressed to ALL the children of Israel without qualification.  This definition is overtly affirmed for us later in the book of Devarim.

 Ye stand this day all of you before YHWH your Elohim; your captains of your tribes, your elders, and your officers, with all the men of Israel, ¹¹your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water: ¹²that thou shouldest enter into covenant with YHWH thy Elohim, and into His oath, which YHWH thy Elohim maketh with thee this day: ¹³that He may establish thee today for a people unto Himself, and that He may be unto thee an Elohim, as He hath said unto thee, and as He hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. (Deuteronomy 29:10-13 KJV)

 Beyond this obvious understanding of the phrase, we should also understand that the phrase points beyond the immediate generation being addressed to all the generations of Israel yet to come.  The letter to the Hebrews helps us gain understanding on this matter.

 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.  ⁵And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: ⁶but he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.  ⁷And without all contradiction the less is blessed of the better.  ⁸And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth.  ⁹And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.  ¹⁰For he was yet in the loins of his father, when Melchisedec met him. (Hebrews 7:4-10 KJV)

 The point being made by the author of the letter to the Hebrews is the fact that Levi was in Abraham (as a seed) when Abraham gave the tithe; therefore, Levi tithed through Abraham.  Let us recall that when Abraham was yet childless, YHWH made a covenant with him and his seed.

 In the same day YHWH made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. (Genesis 15:18 KJV)

 And I will establish My covenant between Me and thee and thy seed after thee in their generations for an everlasting covenant, to be an Elohim unto thee, and to thy seed after thee. (Genesis 17:7 KJV)

 By keeping the covenant of circumcision, the “seed” of the fathers passed through the cutting to enter the covenant with YHWH.

 The apostle Shaul likewise uses this logic to explain why all men die, even if they are not guilty of the particular sin of Adam.

 For as in Adam all die, even so in Messiah shall all be made alive. (1 Corinthians 15:22 KJV)

 All humanity was “in Adam” when Adam fell.  Therefore, the consequence of his sin falls upon all the descendants of Adam.  The same can be said for “all Israel.”  The phrase “all Israel” should not be limited simply to those who are being addressed by Moses in the plains of Moab.  Rather, the words of YHWH spoken by Moses to “all Israel” are to all the descendants, in both flesh and faith, who would descend from the current generation.  We should, therefore, understand the phrase “all Israel” to mean “all Israel throughout all time and space.”  The unchanging words of the covenant are to be renewed and affirmed by every generation of Israelites – those present and those yet to come.

 Neither with you only do I make this covenant and this oath; ¹⁵but with him that standeth here with us this day before YHWH our Elohim, and also with him that is not here with us this day. (Deuteronomy 29:14-15 KJV)

 We should remember that the covenant of YHWH is an “everlasting” covenant that extends throughout the generations.  Therefore, the people of each generation must affirm their commitment to the covenant.

 There is yet another way to understand the phrase “all Israel.”  We should understand this phrase to emphatically emphasize the word “all.”  In other words, the words of YHWH being spoken by Moses to the children of Israel are not merely being spoken to each individual man, woman, and child; they are being spoken to “all” Israel as a whole.  It is important to understand that Israel is to function as a body.  Keeping the covenant is not a private affair.  All Israel provides the testimony of YHWH to the world.  All Israel in unity (not uniformity) manifests the character and attributes of YHWH in the world.  It is in Israel’s collective life that the most compelling testimony is given.  It is unacceptable for only a part of the people of Israel to be keeping the commandments and covenant while the rest of the body is doing its own thing.  This is the reason for the sobering call to remove the evil from among the body of Israel – even by death, if necessary.

 And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before YHWH thy Elohim, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. (Deuteronomy 17:12 KJV)

 If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel. (Deuteronomy 22:22 KJV)

 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from YHWH thy Elohim, which brought thee out of the land of Egypt, from the house of bondage. (Deuteronomy 13:10 KJV)

 And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and fear. (Deuteronomy 21:21 KJV)

 Let us not forget that the Holy One dwells among the children of Israel; therefore, the camp cannot be defiled.

 And YHWH spake unto Moses, saying, ²Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: ³both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. (Numbers 5:1-3 KJV)

 We should remember that the purpose for the giving of the Torah to the children of Israel is so that they can restore and manifest the image of YHWH in the world.  Israel is to fulfill this calling by obediently living out the commandments, judgments, statutes, and ordinances contained in the Torah.  Within each of these commandments, judgments, statutes, and ordinances is a revelation of the character and nature of YHWH.  When Israel obediently lives the commandments, judgments, statutes, and ordinances, they embody the very attributes revealed by them.  The second way Israel becomes the manifest presence of YHWH is by following the protocols and distinctions taught in the Torah that allow the Holy One of Israel to dwell among the children of Israel and manifest Himself through them.  Once again, we should recognize that the transcendent Creator is immanently present among His creation.  This is the point of all the historical detail in Moses’ discourse.

 By specifically pinpointing these words and events in time and space, YHWH reveals Himself to be immanently present among His people.  YHWH is not some distant, aloof deity, beyond the realm of human life.  Instead, YHWH reveals Himself to be intimately involved in the events of human history through His people Israel.  Biblical history is not simply the recalling of mere facts.  Biblical history is the declaration of the Creator’s activity and intervention in and through His creation.  Peter C. Craigie describes biblical history as follows:

 History plays a particular role in the covenant; in the covenant prologue, the recounting of history indicates those events antecedent to the founding of the covenant, which were of fundamental importance.  History, however, in the biblical tradition, does not have the same connotations as do modern conceptions of history.  History is not an unbroken continuum of causes and effects, which is an enclosed system, free from the intervention of a transcendent God.  Rather, history reflects the will of God, in word and in deed, within the creation of God.  To be particular, the historical prologue of the covenant is a description of the enacted will and word of God within the sphere of history; it provides the basis upon which the covenant between God and his people is compacted.  Thus, the central element of this history is the Exodus, but it cannot be called historical in the modern scientific sense.  This does not mean that “it didn’t happen”; but it means that the essence of the Exodus was an act of God, which by its very nature is trans-historical in relation to a modern concept of history.[15]

 We shall see that this portion and the following one, which deal with the biblical history of the covenant, are not merely reporting secular events.  Rather, each of the stories recalled in this and subsequent portions is a proclamation of YHWH’S underlying love and grace toward Israel and toward His whole creation through Israel.  We see the truth of this matter in our present portion.  Moses begins his historical discourse not with the exodus or the making of the covenant at Mount Sinai but with the journey from Mount Sinai, here referred to as Mount Horeb.

 YHWH our Elohim spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: ⁷turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates.  ⁸Behold, I have set the land before you: go in and possess the land which YHWH sware unto your fathers, Abraham, Isaac, and Jacob, to give unto them and to their seed after them. (Deuteronomy 1:6-8 KJV)

 Here we witness the direct interaction between YHWH and His people.  YHWH meets with His people, speaks to them, directs them, blesses them with land and possessions, and makes covenants with them.  Let us note that YHWH is fulfilling the covenant made with Abraham, Isaac, Jacob, and their descendants.

 In the same day YHWH made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: ¹⁹the Kenites, and the Kenizzites, and the Kadmonites, ²⁰and the Hittites, and the Perizzites, and the Rephaims, ²¹and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. (Genesis 15:18-21 KJV)

 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. (Genesis 26:3 KJV)

 And, behold, YHWH stood above it, and said, I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed. (Genesis 28:13 KJV)

 Through the retelling of these events, the current wilderness generation is told of YHWH’S faithfulness.

 In previous portions we noted the conflict between the boundaries as promised to Abraham in Genesis 15:18, which stretch from the Nile in Egypt to the Euphrates in Iran, and the boundaries in Numbers 34:3-13, which denote a much smaller expanse of land.  The English translations have caused some confusion over these landmarks.  In the covenant made with Abraham we were given two very significant landmarks – “the river of Egypt” and the “the great river, the river Euphrates.”

 In the same day YHWH made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. (Genesis 15:18 KJV)

 The first landmark is “the river of Egypt.”  The second is “the great river, the river Euphrates.”  The phrase “the river of Egypt” has raised numerous questions as to whether it is a reference to the Nile River or whether it is referring to the Wadi El-Arish, located at the border between the Negev and the Sinai Peninsula.  Jacob Milgrom clearly defines the phrase as referring to the Wadi El Arish.

 Hebrew nachlah mitzrayim, modern Wadi El-‘Arish, is a long and deep watercourse that is full only after a substantial rain.  It constitutes a natural barrier between the Negev and the Sinai Peninsula.[16]

 We must note, however, that two different Hebrew words are used to describe the boundaries of the land.  In the covenant made with Abraham, the Hebrew phrase being translated as “the river of Egypt” is nehar Mitzrayim.  The Hebrew word nahar (nun, hey, resh) or nehar (when used before the name of the river) means “river” or “stream.”  It is the same word used to describe “the great river, the river Euphrates” – hanahar hagadol nehar Prat.

 In Numbers 34:5 and in our current portion the southern border is marked by the landmark nachlah Mitzrayim.  The Hebrew word nachlah comes from the root nachal (nun, chet, lammed), which means “wadi,” “ravine,” “valley,” or “torrent.”  There is a big difference between a nahar or “river” and a nachal or “wadi.”  A wadi is a valley or ravine, generally caused by erosion from seasonal rains.  In the desert where the mountains are rocky, seasonal rains pour down the mountains with great force.  A wadi is generally carved into the topography of the land with very steep banks.  For much of the year the wadi is empty, like a dry river bed.  Because wadis are a path for water, they are often filled with fertile silt and vegetation.  Since the sides of a wadi are steep, they are used for grazing animals.  A river or nahar, like the Euphrates or the Nile, is filled with water year round and is often the source of irrigation for fields and orchards.  These two different Hebrew words clearly describe two different types of landmarks.

 I will suggest, therefore, that the boundaries of the Abrahamic covenant stretch from the Nile River (nahar) all the way to the Euphrates River (nahar).  This territory is most often referred to by modern geologists and anthropologists as the “Fertile Crescent.”  In Numbers 34 and our current portion, however, the boundaries being described are clearly much smaller.  In Numbers 34 “the river of Egypt” is referring to the Wadi El Arish on the southeastern border between the Sinai Peninsula and the Negev.  The western border of the land is the Mediterranean Sea, and the eastern border is, for the most part, the western bank of the Jordan River.  The southern border of the land borders on the land of Edom in the wilderness of Zin, even to the southern tip of the Dead Sea.  In the north, the border extends well into what is today Lebanon and Syria.  When reading the landmarks of the northern border in Numbers 34, we must be careful not to confuse the Mount Hor mentioned there with the Mount Hor where Aaron died.

 And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor.  ²³And YHWH spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, ²⁴Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against My word at the water of Meribah.  ²⁵Take Aaron and Eleazar his son, and bring them up unto mount Hor: ²⁶and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there.  ²⁷And Moses did as YHWH commanded: and they went up into mount Hor in the sight of all the congregation.  ²⁸And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount.  ²⁹And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel. (Numbers 20:22-29 KJV)

 And this shall be your north border: from the great sea ye shall point out for you mount Hor: ⁸from mount Hor ye shall point out your border unto the entrance of Hamath; and the goings forth of the border shall be to Zedad. (Numbers 34:7-8 KJV)

 In reference to the Mount Hor of Aaron’s death, we need to take note of several important details.  First, let us understand the name of the place of Aaron’s death.  The Hebrew word for “mountain” is har (hey, resh).  In every other place a mountain is mentioned in the Bible, the name of the mountain follows the word har: har Sinai, har Horeb, har Seir, etc.  In the reference to this mountain, however, the order is reversed – hor ha-har.  It is possible that this expression is not a proper name but that hor is simply an archaic form of har; thus, the expression hor ha-har may mean, as the Septuagint translates it, oros to oros) “the mountain of the mountain,” or “the summit of the mountain.”[17]  If this is, in fact, the case, then we may understand that the whole ceremony performed by Moses at Aaron’s death may well have been on the summit of a mountain in the sight of all the children of Israel.  This same expression is used in Numbers 34 to describe the northern border.  I would suggest, therefore, that hor ha-har is not to be used as a proper name but as a description of the summit of a mountain range in the north.  Jacob Milgrom writes:

 Mount Hor—Not the Mount Hor that lies near the border of Edom where Aaron died (20:22-29; 33:38).  It is probably one of the northwestern summits of the Lebanese range north of Byblos (perhaps Ras Shaqqah or Jebel Akkar.[18]

 In our portion we see that the northern border is defined by “the great river, the river Euphrates.”

 Turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. (Deuteronomy 1:7 KJV)

 While we most often think of the River Euphrates and the Tigris River flowing through Iraq and Iran to the Gulf, we should understand that the Euphrates starts in the mountains of the North in Turkey.  In our portion it is the beginning of the river, not the end, which defines the border.

 We have already discussed the reason for Israel inheriting smaller borders.  We should not surmise that YHWH changed His promise or that He was not able to deliver the whole land as promised to Abraham and his seed.  The shortcoming was not YHWH’S; it was Israel’s.  Even with 2.5 to 3 million people and 600,000 men of war, Israel was simply not large enough to conquer and occupy all the land promised to Abraham.  Therefore, YHWH declared that He would give the children of Israel the land little by little as they were capable of occupying it.

 I will not drive them out from before thee in one year; lest the land become desolate, and the beast of the field multiply against thee.  ³⁰By little and little I will drive them out from before thee, until thou be increased, and inherit the land. (Exodus 23:29-30 KJV)

 Let us also note in our portion that the journey from Sinai/Horeb to Kadeshbarnea was only an eleven-day journey.

 (There are eleven days’ journey from Horeb by the way of mount Seir unto Kadeshbarnea.) (Deuteronomy 1:2 KJV)

 Israel spent an entire year at Mount Sinai receiving the Torah, entering the covenant, building the Tabernacle, and organizing the camp.  Once all this was complete, YHWH sent the children of Israel to possess their land.

 YHWH our Elohim spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: ⁷turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vale, and in the south, and by the sea side, to the land of the Canaanites, and unto Lebanon, unto the great river, the river Euphrates. (Deuteronomy 1:6-7 KJV)

 However, the children of Israel did not enter and possess the land in eleven days.  Instead, the children of Israel demanded that Moses send spies into the land to scout out the best possible way to enter it.

 And ye came near unto me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come.  ²³And the saying pleased me well: and I took twelve men of you, one of a tribe: ²⁴and they turned and went up into the mountain, and came unto the valley of Eshcol, and searched it out. (Deuteronomy 1:22-24 KJV)

 Here we are given the important detail that the idea of the spies originated with the people themselves, not with YHWH, as may be assumed from the report in Numbers 13.

 And YHWH spake unto Moses, saying, ²Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them. (Numbers 13:1-2 KJV)

 To reconcile these two passages, we need only to turn to the advice Jethro gave Moses in Midian.  Jethro, Moses’ father-in-law, observed Moses holding court among the children of Israel.  The system of Moses being the only judge in Israel was clearly inefficient and unhealthy.  Jethro suggested that Moses appoint other qualified men to help him fulfill this duty.

 Hearken now unto my voice, I will give thee counsel, and Elohim shall be with thee: be thou for the people to Elohim-ward, that thou mayest bring the causes unto Elohim: ²⁰and thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.  ²¹Moreover thou shalt provide out of all the people able men, such as fear Elohim, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: ²²and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee.  ²³If thou shalt do this thing, and Elohim command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. (Exodus 18:19-23 KJV)

 Let us note carefully that while the idea may have originated with a man – in this case, Jethro – it was not implemented until the Sovereign One commanded it.  In the case of the spies, we learn in our portion that the idea originated with the leaders of Israel, whereas in Numbers 13 we were made aware of YHWH’S permission to Moses to appoint scouts for this requested duty.

 Moses recalls that regardless of whose idea it was to send the spies, the result of the efforts was devastating.  Twelve men went up to search the land.  However, ten of the men came back from the land with an evil report that disheartened the rest of the children of Israel.

 And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it.  ²⁸Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there.  ²⁹The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan.  ³⁰And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.  ³¹But the men that went up with him said, We be not able to go up against the people; for they are stronger than we.  ³²And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature.  ³³And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.  And all the congregation lifted up their voice, and cried; and the people wept that night.  ²And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would Elohim that we had died in the land of Egypt!  Or would Elohim we had died in this wilderness! (Numbers 13:27-14:2 KJV)

 Notwithstanding ye would not go up, but rebelled against the commandment of YHWH your Elohim: ²⁷and ye murmured in your tents, and said, Because YHWH hated us, He hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites, to destroy us.  ²⁸Whither shall we go up?  Our brethren have discouraged our heart, saying, The people is greater and taller than we; the cities are great and walled up to heaven; and moreover we have seen the sons of the Anakims there.  ²⁹Then I said unto you, Dread not, neither be afraid of them.  ³⁰YHWH your Elohim which goeth before you, He shall fight for you, according to all that He did for you in Egypt before your eyes; ³¹and in the wilderness, where thou hast seen how that YHWH thy Elohim bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place.  ³²Yet in this thing ye did not believe YHWH your Elohim. (Deuteronomy 1:26-32 KJV)

 The sin of the exodus generation was clear – they did not believe YHWH their Elohim.  It was because of their great unbelief in the Elohim who redeemed, delivered, and saved them with an outstretched arm that the exodus generation wandered in the wilderness for forty years.

 Yet in this thing ye did not believe YHWH your Elohim, ³³who went in the way before you, to search you out a place to pitch your tents in, in fire by night, to shew you by what way ye should go, and in a cloud by day.  ³⁴And YHWH heard the voice of your words, and was wroth, and sware, saying, ³⁵Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers, ³⁶save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed YHWH. (Deuteronomy 1:32-36 KJV)

 Even after this great chastisement was declared upon the exodus generation, they continued to rebel.  At first, they were told to go and possess the land, but they refused.  Then YHWH told them to turn away from the land – not to enter it – but they ignored His command and went up to take the land.

 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.  ⁴¹Then ye answered and said unto me, We have sinned against YHWH, we will go up and fight, according to all that YHWH our Elohim commanded us.  And when ye had girded on every man his weapons of war, ye were ready to go up into the hill.  ⁴²And YHWH said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.  ⁴³So I spake unto you; and ye would not hear, but rebelled against the commandment of YHWH, and went presumptuously up into the hill.  ⁴⁴And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah.  ⁴⁵And ye returned and wept before YHWH; but YHWH would not hearken to your voice, nor give ear unto you.  ⁴⁶So ye abode in Kadesh many days, according unto the days that ye abode there. (Deuteronomy 1:40-46 KJV)

 If the purpose of this historical discourse is to encourage the children of Israel to obey the covenant and to enter and possess the land, it may seem strange that Moses begins by recounting Israel’s failures.  The hope of this portion is found in the following verse:

 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it. (Deuteronomy 1:39 KJV)

 When we remember that the covenant can only be kept by love, then these stories of Israel’s failures begin to make perfect sense.  The wilderness generation is listening to these words on the edge of the promised land.  They have already endured the forty years of wandering.  They have already conquered the Transjordan, and are now on the verge of entering the land of promise.  By recalling these shortcomings on the part of Israel, the love, grace, and faithfulness of YHWH are manifested.  It is as though Moses is saying to the wilderness generation, as well as to “all Israel,” that in spite of all their weaknesses, shortcomings, and sinfulness, YHWH is faithful to bring them to this day, this moment, and the blessing He promised them.  The same positive proclamation of YHWH through the weaknesses and shortcomings of men is seen in Moses’ own confession.

 And I spake unto you at that time, saying, I am not able to bear you myself alone: ¹⁰YHWH your Elohim hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.  ¹¹(YHWH Elohim of your fathers make you a thousand times so many more as ye are, and bless you, as He hath promised you!)  ¹²How can I myself alone bear your cumbrance, and your burden, and your strife? (Deuteronomy 1:9-12 KJV)

 As one man, Moses confesses that he could not rightly lead the multitude of Israel alone.  This is a very honest confession of one’s own limitations.  Note, however, that this is still a very positive proclamation about YHWH.  The reason Moses could not rule Israel alone was not simply because he was limited, or even worse, inept, but because YHWH had faithfully fulfilled His promises to Abraham, Isaac, and Jacob.

 And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. (Genesis 13:16 KJV)

 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. (Genesis 28:14 KJV)

 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies. (Genesis 22:17 KJV)

 And Thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. (Genesis 32:12 KJV)

 And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be. (Genesis 15:5 KJV)

 And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed. (Genesis 26:4 KJV)

 Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou swarest by Thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. (Exodus 32:13 KJV)

 Here we should recognize a powerful principle in our calling to manifest YHWH in the world.  While we all strive to be our best and even to give YHWH our best, we must recognize that sometimes it is our weakness and inability that allow the love, grace, and power of YHWH to be most visibly seen.  When we put forth our best and perfect image, it may appear to others that this is what is necessary for YHWH to love them.  The testimony of the perfect may be more of a hindrance than a help to proclaiming YHWH’S love and grace.  However, when we honestly admit our weaknesses, confess our shortcomings, and yet continue walk with YHWH, then His love and grace are manifested in a most compelling way.

 This is not to say that we do not strive to correct our weaknesses and shortcomings.  When Moses realized he could not properly lead the nation of Israel alone, he appointed leaders to help him.

 Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.  ¹⁴And ye answered me, and said, The thing which thou hast spoken is good for us to do.  ¹⁵So I took the chief of your tribes, wise men, and known, and made them heads over you, captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes. (Deuteronomy 1:13-15 KJV)

 Some of those whom Moses appointed were the judges or shoftim, who helped him teach the Torah, maintain justice, and judge the children of Israel, as suggested by his father-in-law Jethro.

 And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.  ¹⁷Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is Elohim’s: and the cause that is too hard for you, bring it unto me, and I will hear it. (Deuteronomy 1:16-17 KJV)

 Moses ardently instructed the judges of Israel to judge righteously.  Judges are not to be respecters of persons, nor are they to fear man.  What is critical for “all Israel” to understand is that the judgment is Elohim’s.

 Here we must be very clear as to the meaning of this expression.  We must be careful that we do not teach that whatever a human judge says is the will of YHWH.  Judges are human and will make mistakes.  What is being taught in the verses above is that the judges of Israel are not free to make their own rulings.  The judgment that comes from the judges of Israel must be consistent with the Torah.  The judge is to decide a matter based upon the commandments, distinctions, statutes, ordinances, and judgments of YHWH.  Since judges are human and capable of making mistakes, there is an appeal system that allows an unsettled or difficult case to be appealed to Moses or the Cohen Gadol, who can consult the Urim and Thummim for YHWH’S final judgment.  When this final judgment comes, it must be accepted by the children of Israel as having come directly from YHWH.

 Once more, we see affirmed in this teaching the truth that YHWH is immanently present among His people.  Thus, the history recounted by Moses is not merely a secular history of random events but also a declaration of the very presence of the love of YHWH among His people.

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[1] Marked by exhortation or strong urging; giving strong encouragement

[2] Deuteronomy (Interpretation, a Bible Commentary for Teaching and Preaching), Patrick D. Miller, John Knox Press, Pp. 1-2

[3] The Septuagint and Apocrypha, Sir Lancelot C.L. Brenton, “Deuteronomy 17:18,” Hendrickson Publishers, Pg. 255

[4] The JPS Torah Commentary: Deuteronomy, Jeffrey H. Tigay, Jewish Publication Society, Pg. xii

[5] The Interpreter’s Dictionary of the Bible, Vol. 1, George A. Butterick and Keith R. Crim, “Covenant,” G.E. Mendenhall, Abingdon Press, Pg. 717

[6] Ibid.

[7] Ibid., Pg. 716

[8] Ibid.

[9] Ancient Near Eastern Texts Relating to the Old Testament, James B. Pritchard, “Egyptian and Hittite Treaties,” John A. Wilson, Translator, Princeton University Press, Pg. 199

[10] Ancient Near Eastern Texts Relating to the Old Testament, James B. Pritchard, “Egyptian and Hittite Treaties,” John A. Wilson, Translator, Princeton University Press, Pp.200-201

[11] The New International Commentary on the Old Testament, The Book of Deuteronomy, Peter C. Craigie, William B. Eerdmans Publishing Company, Pp. 22-23

[12] Ibid.

[13] The JPS Torah Commentary: Deuteronomy, Jeffrey H. Tigay, Jewish Publication Society, Pg. 18

[14] The New International Commentary on the Old Testament, The Book of Deuteronomy, Peter C. Craigie, William B. Eerdmans Publishing Company, Pg. 41

[15] The New International Commentary on the Old Testament, The Book of Deuteronomy, Peter C. Craigie, William B. Eerdmans Publishing Company, Pp. 39-40

[16] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 286

[17] The New International Commentary on the Old Testament, The Book of Numbers, Timothy R. Ashley, William B. Eerdmans Publishing Company, Note 7, Pg. 395

[18] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 186

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Encouraging Believers in a Torah-Observant Life

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Cities of Refuge, Questions of Inheritance

THE OVERVIEW

In our previous portion the wilderness generation was given the boundaries of the land they were to inhabit.  The children of Israel were also instructed to give forty-eight cities within their territories to the tribe of Levi for their habitation.  Six of these forty-eight cities were to be cities of refuge.  In this week’s portion we are given the instructions as to how the cities of refuge are to function.  The focus of the first half of the portion is upon the laws governing the handling of the intentional or unintentional killing of another human being.  Both the portion and the book of Bemidbar conclude with the revisitation of the laws of a daughter’s right of inheritance.

THE OUTLINE

• Numbers 35:9-14        The appointing of the six cities of refuge
• Numbers 35:15-23      The distinction between voluntary and involuntary manslaughter
• Numbers 35:24-25      The responsibility of the court and the city of refuge
• Numbers 35:26-28      The responsibility of a person guilty of involuntary manslaughter
• Numbers 35:29-32      No ransom for the murderer
• Numbers 35:33-34      The prohibition against polluting the land

 

• Numbers 36:1-4          Complaint about the loss of tribal inheritance
• Numbers 36:5-8          Heiresses must marry within the clan or tribe
• Numbers 36:9             Tribal inheritance is protected
• Numbers 36:10-12      The daughters of Zelophehad comply
• Numbers 36:13           Concluding statement

 

SUGGESTED STUDY QUESTIONS

1. What promise is affirmed in the opening verses of our portion?
2. What predominant shift of focus is evident in this portion?
3. What is Israel to appoint in the land?
4. To whom do the cities belong?
5. Why are Levite cities chosen?
6. What is the function of these cities?
7. What critical distinction is to be made?
8. What is the meaning of shgagah?
9. What two criteria are given for the making of this distinction?

10.  What two things are demanded before the death sentence can be carried out?

11.  How many witnesses are necessary for a capital sentence?

12.  Who does the judging?

13.  Who carries out the sentencing?

14.  What is the meaning of go’el?

15.  What is the role of the go’el?

16.  Who may inhabit the cities of refuge?

17.  Who may not inhabit the cities of refuge?

18.  How long must the refugee remain in the city?

19.  Why is the stay connected to the Cohen Gadol?

20.  What happens if the refugee leaves the city?

21.  What cannot be given in the case of murder?

22.  What is the law of talion?

23.  Why is the law of talion not mentioned in this passage?

24.  What sacrifice is given for intentional sin?

25.  What is the basis for the law of murder?

26.  What overarching principle is affirmed in the law of murder?

27.  What effect does shed blood have on the land?

28.  What risk is taken in defiling the land?

29.  What concern is brought to Moses concerning daughters inheriting?

30.  What solution is given?

31.  Why is this teaching on the daughters of Zelophehad revisited at the end of Bemidbar?

THE TEXT

Bemidbar 35:9-36:13 And YHWH spake unto Moses, saying, ¹⁰Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; ¹¹then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares.  ¹²And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment.  ¹³And of these cities which ye shall give six cities shall ye have for refuge.  ¹⁴Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge.  ¹⁵These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither.  ¹⁶And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.  ¹⁷And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.  ¹⁸Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.  ¹⁹The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.  ²⁰But if he thrust him of hatred, or hurl at him by laying of wait, that he die; ²¹or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him.  ²²But if he thrust him suddenly without enmity, or have cast upon him anything without laying of wait, ²³or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm: ²⁴then the congregation shall judge between the slayer and the revenger of blood according to these judgments: ²⁵and the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil.  ²⁶But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; ²⁷and the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood: ²⁸because he should have remained in the city of his refuge until the death of the high priest: but after the death of the high priest the slayer shall return into the land of his possession.  ²⁹So these things shall be for a statute of judgment unto you throughout your generations in all your dwellings.  ³⁰Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die.  ³¹Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.  ³²And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest.  ³³So ye shall not pollute the land wherein ye are: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.  ³⁴Defile not therefore the land which ye shall inhabit, wherein I dwell: for I YHWH dwell among the children of Israel.

 

^36:1And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel: ²and they said, YHWH commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by YHWH to give the inheritance of Zelophehad our brother unto his daughters.  ³And if they be married to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance.  ⁴And when the jubile of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers.  ⁵And Moses commanded the children of Israel according to the word of YHWH, saying, The tribe of the sons of Joseph hath said well.  ⁶This is the thing which YHWH doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best; only to the family of the tribe of their father shall they marry.  ⁷So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers.  ⁸And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.  ⁹Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance.  ¹⁰Even as YHWH commanded Moses, so did the daughters of Zelophehad: ¹¹for Mahlah, Tirzah, and Hoglah, and Milcah, and Noah, the daughters of Zelophehad, were married unto their father’s brothers’ sons: ¹²and they were married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained in the tribe of the family of their father.  ¹³These are the commandments and the judgments, which YHWH commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan near Jericho. (Numbers 35:9-36:13 KJV)

 

THE STUDY

Beginning with the calling of Abraham (Genesis 12:1-3), the focus of the Torah has been upon YHWH fulfilling His promise to Abraham to give him and his descendants land and multiple seed.

Now YHWH had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee: ²and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: ³and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:1-3 KJV)

 

And YHWH appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto YHWH, who appeared unto him. (Genesis 12:7 KJV)

 

For all the land which thou seest, to thee will I give it, and to thy seed for ever. (Genesis 13:15 KJV)

 

In the same day YHWH made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: ¹⁹the Kenites, and the Kenizzites, and the Kadmonites, ²⁰and the Hittites, and the Perizzites, and the Rephaims, ²¹and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. (Genesis 15:18-21 KJV)

 

And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their Elohim. (Genesis 17:8 KJV)

 

Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. (Genesis 26:3 KJV)

 

And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which Elohim gave unto Abraham. (Genesis 28:4 KJV)

 

And, behold, YHWH stood above it, and said, I am YHWH Elohim of Abraham thy father, and the Elohim of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed. (Genesis 28:13 KJV)

 

And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. (Genesis 35:12 KJV)

 

And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession. (Genesis 48:4 KJV)

 

Wherefore say unto the children of Israel, I am YHWH, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: ⁷and I will take you to Me for a people, and I will be to you an Elohim: and ye shall know that I am YHWH your Elohim, which bringeth you out from under the burdens of the Egyptians.  ⁸And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am YHWH. (Exodus 6:6-8 KJV)

 

Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by Thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. (Exodus 32:13 KJV)

 

And YHWH said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it. (Exodus 33:1 KJV) 

From Genesis chapter twelve to Numbers chapter fourteen, the focus of the Torah is upon YHWH fulfilling His promise to Abraham, Isaac, Jacob, and their seed.  We see the fulfilling of YHWH’S promises of land and seed in the various narratives contained in these chapters and verses.  All these stories declare the sometimes subtle and sometimes powerful faithfulness of YHWH to His people and His promises.

• Genesis 12                  The calling
• Genesis 13                  The affirmation of the calling
• Genesis 15                  The covenant of the pieces, giving seed and land to Abraham’s

                                       descendants

• Genesis 17                  The covenant of circumcision; the means of the seed entering the

                                       covenant

• Genesis 21                  The birth of Isaac, the seed and heir of Abraham
• Genesis 23                  Abraham acquires the deed to a piece of the promised land

                                       (Machpelah)

• Genesis 25                  The covenant is confirmed with Isaac and his seed
• Genesis 28                  The covenant is confirmed with Jacob and his seed in exile
• Genesis 29-30             The sons of Jacob are born in exile
• Genesis 31-36             Jacob and his sons return to the promised land
• Genesis 37-50             The exile into Egypt
• Exodus 1-15                The journey out of Egypt to the promised land
• Exodus 16-Num. 10    Israel encamped at Mount Sinai; the making of the covenant

                                       concerning life in the promised land

• Numbers 11-12           Israel journeys to the promised land
• Numbers 13-14           Israel rejects the promised land and refuses to enter
• Numbers 15-25           Israel wanders outside the land of promise until the purging of

                                       the rebellious generation is complete

• Numbers 26-36           Israel prepares again to enter the promised land

 

While the initial and primary focus of these narratives is upon YHWH fulfilling His promise to bring the descendants of Abraham, Isaac, and Jacob into the land of promise, a second, equally important theme begins to emerge within these narratives.  Let us recall Abraham challenging YHWH, questioning the Sovereign One as to the benefit of land if there is no seed or heir to inherit and inhabit it.

And Abram said, Adonai YHWH, what wilt Thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?  ³And Abram said, Behold, to me Thou hast given no seed: and, lo, one born in my house is mine heir. (Genesis 15:2-3 KJV)

In previous portions we discussed the necessity for both seed and land for the children of Israel to be successful in their calling.  If Israel multiplies greatly in number but has no land of its own, then the children of Israel will be forced to serve pagan kings, pharaohs, and emperors and live under laws other than the Torah.  If Israel is given abundant land but has no army to defend it, then the people will be victim to pagan invasions and the capture of their land.  For the children of Israel to fulfill their calling, they must be sufficient in number to conquer and possess the land, and they must have a land in which they can live by the Torah.

We also observed that from the very beginning, Israel’s existence has been the work of YHWH.  This became most evident in the many stories of barrenness and miraculous births.

But Sarai was barren; she had no child. (Genesis 11:30 KJV)

 

And Isaac intreated YHWH for his wife, because she was barren: and YHWH was intreated of him, and Rebekah his wife conceived. (Genesis 25:21 KJV)

 

And when YHWH saw that Leah was hated, He opened her womb: but Rachel was barren. (Genesis 29:31 KJV)

It was from these barren women that the fulfillment of the promised multiple seed of Israel came.

We also saw the hand of YHWH in numerous ways assuring the survival of Israel during famines, persecutions, and wilderness wanderings.  Let us recall how YHWH sent Joseph down to Egypt to prepare the way for Israel’s survival.

And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.  ¹⁵The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh’s house.  ¹⁶And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.  ¹⁷And YHWH plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife. (Genesis 12:14-17 KJV)

And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.  ²And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.  ³But Elohim came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man’s wife. (Genesis 20:1-3 KJV)

 

And Joseph said unto his brethren, Come near to me, I pray you.  And they came near.  And he said, I am Joseph your brother, whom ye sold into Egypt.  ⁵Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for Elohim did send me before you to preserve life.  ⁶For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.  ⁷And Elohim sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.  ⁸So now it was not you that sent me hither, but Elohim: and He hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. (Genesis 45:4-8 KJV)

 

And Joseph said unto them, Fear not: for am I in the place of Elohim?  ²⁰But as for you, ye thought evil against me; but Elohim meant it unto good, to bring to pass, as it is this day, to save much people alive. (Genesis 50:19-20 KJV)

In the exodus narrative YHWH was clearly revealed to be the source of Israel’s protection, deliverance, redemption, and existence.

And YHWH said, I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; ⁸and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. (Exodus 3:7-8 KJV)

 

For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the elohim of Egypt I will execute judgment: I am YHWH.  ¹³And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. (Exodus 12:12-13 KJV)

 

And it came to pass, that at midnight YHWH smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. (Exodus 12:29 KJV)

 

And it came to pass the selfsame day, that YHWH did bring the children of Israel out of the land of Egypt by their armies. (Exodus 12:51 KJV)

 

And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand YHWH brought you out from this place: there shall no leavened bread be eaten. (Exodus 13:3 KJV)

 

And Moses said unto the people, Fear ye not, stand still, and see the salvation of YHWH, which He will shew to you today: for the Egyptians whom ye have seen today, ye shall see them again no more forever.  ¹⁴YHWH shall fight for you, and ye shall hold your peace. (Exodus 14:13-14 KJV)

And Israel saw that great work which YHWH did upon the Egyptians: and the people feared YHWH, and believed YHWH, and His servant Moses. (Exodus 14:31 KJV)

 

Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. (Exodus 19:4 KJV)

In the wilderness narrative it was YHWH who protected and provided for the children of Israel on their journey to the promised land.

And the messenger of Elohim, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: ²⁰and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. (Exodus 14:19-20 KJV)

 

And YHWH spake unto Moses, saying, ¹²I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am YHWH your Elohim.  ¹³And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.  ¹⁴And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground.  ¹⁵And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was.  And Moses said unto them, This is the bread which YHWH hath given you to eat. (Exodus 16:11-15 KJV)

 

Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.  And Moses did so in the sight of the elders of Israel. (Exodus 17:6 KJV)

 

And Joshua discomfited Amalek and his people with the edge of the sword.  ¹⁴And YHWH said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.  ¹⁵And Moses built an altar, and called the name of it YHWH-nissi: ¹⁶for he said, Because YHWH hath sworn that YHWH will have war with Amalek from generation to generation. (Exodus 17:13-16 KJV)

 

And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei.  ³⁴And YHWH said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. (Numbers 21:33-34 KJV)

Israel was called to become a holy habitation and a living Tabernacle unto YHWH.  It is quite apparent from these narratives that the children of Israel exist and thrive only by the presence of YHWH in their midst.

YHWH is my strength and song, and He is become my salvation: He is my Elohim, and I will prepare Him an habitation; my father’s Elohim, and I will exalt Him. (Exodus 15:2 KJV)

 

Thou in Thy mercy hast led forth the people which Thou hast redeemed: Thou hast guided them in Thy strength unto Thy holy habitation. (Exodus 15:13 KJV)

 

Thou shalt bring them in, and plant them in the mountain of Thine inheritance, in the place, O YHWH, which Thou hast made for Thee to dwell in, in the Sanctuary, O Adonai, which Thy hands have established. (Exodus 15:17 KJV)

 

And let them make Me a sanctuary; that I may dwell among them. (Exodus 25:8 KJV)

 

And I will dwell among the children of Israel, and will be their Elohim.  ⁴⁶And they shall know that I am YHWH their Elohim, that brought them forth out of the land of Egypt, that I may dwell among them: I am YHWH their Elohim. (Exodus 29:45-46 KJV)

 

Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. (Numbers 5:3 KJV)

 

Defile not therefore the land which ye shall inhabit, wherein I dwell: for I YHWH dwell among the children of Israel. (Numbers 35:34 KJV)

And ye shall serve YHWH your Elohim, and He shall bless thy bread, and thy water; and I will take sickness away from the midst of thee. (Exodus 23:25 KJV)

 

And YHWH will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee; but will lay them upon all them that hate thee. (Deuteronomy 7:15 KJV)

The very presence of the Holy One of Israel was (and still is) is the source of Israel’s existence.  Caleb and Joshua declared this reality in their attempt to stop their brethren from rebelling against YHWH.

Only rebel not ye against YHWH, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and YHWH is with us: fear them not. (Numbers 14:9 KJV)

The seer Balaam likewise recognized that it was YHWH who protected Israel from physical and spiritual threats.

How shall I curse, whom Elohim hath not cursed?  Or how shall I defy, whom YHWH hath not defied? (Numbers 23:8 KJV)

 

He hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel: YHWH his Elohim is with him, and the shout of a king is among them.  ²²Elohim brought them out of Egypt; he hath as it were the strength of an unicorn.  ²³Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath Elohim wrought! (Numbers 23:21-23 KJV)

 

The absence of YHWH’S presence from among the children of Israel leaves them weak and vulnerable to all earthly and spiritual threats.

Also every sickness, and every plague, which is not written in the book of this law, them will YHWH bring upon thee, until thou be destroyed. (Deuteronomy 28:61 KJV)

 

Go not up, for YHWH is not among you; that ye be not smitten before your enemies.  ⁴³For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from YHWH, therefore YHWH will not be with you.  ⁴⁴But they presumed to go up unto the hill top: nevertheless the ark of the covenant of YHWH, and Moses, departed not out of the camp.  ⁴⁵Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah. (Numbers 14:42-45 KJV)

Recognizing that their lives depended upon the presence of YHWH, the children of Israel trembled when YHWH threatened to withdraw from their midst after the incident of the golden calf.  Israel repented, and YHWH remained among them.

And I will send a messenger before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: ³unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way.  ⁴And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments.  ⁵For YHWH had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee.  ⁶And the children of Israel stripped themselves of their ornaments by the mount Horeb.  ⁷And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation.  And it came to pass, that every one which sought YHWH went out unto the tabernacle of the congregation, which was without the camp.  ⁸And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle.  ⁹And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and YHWH talked with Moses.  ¹⁰And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. (Exodus 33:2-10 KJV)

Through the building of a tangible sanctuary and the development of the priesthood, Israel eventually began to learn how to make distinctions between tahor and tamei, holy and unholy, acceptable and unacceptable.  A large part of the Sinai covenant is concerned with these protocols, which teach the children of Israel how to make the necessary distinctions that allow for YHWH, the Holy One of Israel, to dwell among the children of Israel and manifest His character, nature, and presence through His servant Israel.  Essential to this protocol is the sacrificial system, which provides the necessary “covering” so that YHWH’S holiness does not consume the children of Israel in their imperfections.  Thus, while the initial or primary focus of these narratives is upon YHWH’S faithfulness to His promise to give Abraham and his descendants land and multiple seed, the secondary developing theme within these narratives is concerned with how the children of Israel will remain in the land once they possess it.  We see the introduction of this theme into the narrative through the use of the phrase “when you come into the land” as opposed to “if you come into the land.”

When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession… (Leviticus 14:34 KJV)

 

And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of. (Leviticus 19:23 KJV)

 

Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest. (Leviticus 23:10 KJV

 

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto YHWH. (Leviticus 25:2 KJV)

 

Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you… (Numbers 15:2 KJV)

 

Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you… (Numbers 15:18 KJV)

 

Command the children of Israel, and say unto them, When ye come into the land of Canaan; (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof:)… (Numbers 34:2 KJV)

The commandments, statutes, judgments, and ordinances given to the children of Israel are to assure that Israel will not only enter the land but also be able to live long in the land of their inheritance.  Such is clearly the case in this particular portion.

And YHWH spake unto Moses, saying, ¹⁰Speak unto the children of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; ¹¹then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares.  ¹²And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. (Numbers 35:9-12 KJV)

From early on in the development of Israel we have seen that the Levites, including the cohanim, were called to be separate from the children of Israel.

But the Levites after the tribe of their fathers were not numbered among them. (Numbers 1:47 KJV)

 

And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. (Numbers 3:9 KJV)

 

And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be Mine. (Numbers 3:12 KJV)

 

And thou shalt take the Levites for Me (I am YHWH) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel. (Numbers 3:41 KJV)

 

And Aaron shall offer the Levites before YHWH for an offering of the children of Israel, that they may execute the service of YHWH. (Numbers 8:11 KJV)

 

Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be Mine. (Numbers 8:14 KJV)

 

And I have taken the Levites for all the firstborn of the children of Israel. (Numbers 8:18 KJV)

Separated from the children of Israel, the tribe of Levi was not to have a tribal inheritance in the land of Israel.

And YHWH spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. (Numbers 18:20 KJV)

 

But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. (Numbers 18:23 KJV)

 

But the tithes of the children of Israel, which they offer as an heave offering unto YHWH, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. (Numbers 18:24 KJV)

 

And those that were numbered of them were twenty and three thousand, all males from a month old and upward: for they were not numbered among the children of Israel, because there was no inheritance given them among the children of Israel. (Numbers 26:62 KJV)

Instead of a tribal territory, the children of Israel were commanded to give the Levites cities from among their territories to live in and pastureland to graze their livestock.

Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them. (Numbers 35:2 KJV)

Forty-eight cities in all were given to the Levites for their habitation.

So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs.  ⁸And the cities which ye shall give shall be of the possession of the children of Israel: from them that have many ye shall give many; but from them that have few ye shall give few: every one shall give of his cities unto the Levites according to his inheritance which he inheriteth. (Numbers 35:7-8 KJV)

Six of these forty-eight cities are to be cities of refuge or asylum.  Let us note that three of the six cities of refuge are to be in the Transjordan[1] and three are to be in the Cisjordan.[2]  This affirms the fact that the land of Reuben, Gad, and the half-tribe of Manasseh is indeed considered a part of the promised land.

And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. (Numbers 35:6 KJV)

 

And of these cities which ye shall give six cities shall ye have for refuge.  ¹⁴Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge. (Numbers 35:13-14 KJV)

The book of Joshua (chapter 20) names the six cities as follows. In the Cisjordan: 1) Kedesh in the territory of Naphtali in the north; 2) Shechem in the territory of Ephraim in the center; and 3) Kiriath-arba or Hebron in the territory of Judah in the south.  In the Transjordan: 1) Bezer in the territory of Reuben in the southeast; 2) Ramoth in Gilead, the territory of Gad in the center; and 3) Golan in Bashan, the territory of Manasseh in the north.

The purpose of these cities of refuge is twofold.  First, they are to serve as part of the civil court system of Israel, providing temporary shelter and protection for those who inadvertently kill another person.

These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither. (Numbers 35:15 KJV)

The Hebrew name for these cities is miklat (mem, kof, lammed, tet), from the Hebrew root kof-lammed-tet, which means “to take in,” “to receive,” or “to contract.”  Strangely, the only use of the root of this word in the Torah is Leviticus 22:23, concerning the prohibition against using an imperfect animal as a sacrifice.

Either a bullock or a lamb that hath anything superfluous or lacking (kalut) in his parts, that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. (Leviticus 22:23 KJV)

We can understand the connection only in the sense that a stunted, missing, or shriveled limb may be understood has having been received, withdrawn, or contracted into the body the way a turtle withdraws or takes its limbs into its shell.  The cities of refuge can, therefore, be understood as places where members of the body of Israel are “taken in” or “received” for the purpose of safety.  The cities of refuge are to “receive” those seeking protection and shelter.

The city of refuge serves as a temporary shelter or asylum for the person guilty of inadvertently killing another person.  The threat to the killer, whether real or perceived, comes from the practice of avenging blood.  The avenging of blood, not unique to Israel, was a common practice in the Ancient Near East.  In our text the person charged with the avenging of a family member’s death is referred to as the go’el hadam or “revenger of blood.”

The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. (Numbers 35:19 KJV)

 

Or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him. (Numbers 35:21 KJV)

 

Then the congregation shall judge between the slayer and the revenger of blood according to these judgments. (Numbers 35:24 KJV)

 

And the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood. (Numbers 35:27 KJV)

In this phrase it is interesting to note the use of the word go’el (gimmel, aleph, lammed), which is generally translated as “redeemer” and is used of the “kinsman redeemer” so often referred to in the Torah.  The go’el or next of kin serves several diverse roles within the family structure of the children of Israel.  If a man dies and leaves a widow with no children, it is generally the go’el who arranges for or participates in the levirate marriage in order to produce an offspring for the deceased.  We see Judah performing the role of go’el or “next of kin” in the story of Tamar.

If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her.  ⁶And it shall be, that the firstborn which she beareth shall succeed in the name of his brother which is dead, that his name be not put out of Israel. (Deuteronomy 25:5-6 KJV)

And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.  ⁶And Judah took a wife for Er his firstborn, whose name was Tamar.  ⁷And Er, Judah’s firstborn, was wicked in the sight of YHWH; and YHWH slew him.  ⁸And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother. (Genesis 38:5-8 KJV)

 

And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother.  ¹⁰And the thing which he did displeased YHWH: wherefore He slew him also.  ¹¹Then said Judah to Tamar his daughter in law, Remain a widow at thy father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did.  And Tamar went and dwelt in her father’s house. (Genesis 38:9-11 KJV)

Ultimately, Tamar conceived with Judah, who unknowingly performed the duty of the levirate.  Boaz likewise played the role of go’el in the story of Ruth.

Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman’s part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as YHWH liveth: lie down until the morning. (Ruth 3:13 KJV)

Note that the word “kinsman” in the above verse is based on the Hebrew root word ga’al.  The go’el may also be the appointed next of kin to receive money owed to a deceased member of the family.

But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto YHWH, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him. (Numbers 5:8 KJV)

 

Likewise, if a family member is sold into slavery due to poverty or debt, the go’el is responsible for redeeming his kinfolk from their slavery.

After that he is sold he may be redeemed again; one of his brethren may redeem him. (Leviticus 25:48 KJV)

The go’el may also be called upon to redeem inherited property that was sold to pay a debt.

If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. (Leviticus 25:25 KJV)

 

Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it.  ⁸So Hanameel mine uncle’s son came to me in the court of the prison according to the word of YHWH, and said unto me, Buy my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself.  Then I knew that this was the word of YHWH.  ⁹And I bought the field of Hanameel my uncle’s son, that was in Anathoth, and weighed him the money, even seventeen shekels of silver.  ¹⁰And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances.  ¹¹So I took the evidence of the purchase, both that which was sealed according to the law and custom, and that which was open: ¹²and I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle’s son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.  ¹³And I charged Baruch before them, saying, ¹⁴Thus saith YHWH of hosts, the Elohim of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days.  ¹⁵For thus saith YHWH of hosts, the Elohim of Israel; Houses and fields and vineyards shall be possessed again in this land. (Jeremiah 32:7-15 KJV)

In our portion the go’el is called upon to exact justice and restore the loss a family suffers when a member of the family has been killed.  We should rightfully understand the term go’el not so much as the “avenger” but the “redeemer of blood.”  According to the Torah, this position falls on the brother, the father’s brother, and the latter’s son on through the father’s line.

After that he is sold he may be redeemed again; one of his brethren may redeem him: ⁴⁹either his uncle, or his uncle’s son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself. (Leviticus 25:48-49 KJV)

We see a similar order and listing given in the right of inheritance.

And if he have no daughter, then ye shall give his inheritance unto his brethren.  ¹⁰And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.  ¹¹And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as YHWH commanded Moses. (Numbers 27:9-11 KJV)

It is up to the go’el to collect the debt of justice owed the family by the loss of a loved one.  In the case where a family member is killed, the next of kin has the right to seek justice on behalf of the victim’s family.  The cities of refuge, however, provide that genuine rather than vigilante justice be done.  If a man struggles with a man and one of the men die in the conflict, then the killer can run to a city of refuge for safety from the go’el.  The go’el cannot harm the man once he is in the city of refuge.

While entering a city of refuge does delay justice for a limited time, justice is ultimately granted.  The Hebrew word ratsach (resh, tsade, chet) means “to kill,” “to slay,” or “to murder.”  It is the same word used in the commandment forbidding the children of Israel to kill.

Thou shalt not kill. (Exodus 20:13 KJV)

 

Thou shalt not kill. (Deuteronomy 5:17 KJV)

While the word ratsach specifically connotes “murder,” it is used in our portion to describe both inadvertent killing and intentional killing.  This may be a literary device to aid in the understanding of the teaching on the cities of refuge.  In other words, until there is an investigation and trial, there is no way to distinguish what type of killing took place.  The Torah commands, therefore, that a distinction be made between one who kills a man inadvertently and one who murders someone willfully and intentionally.  Naturally, this requires that there be an investigation and trial.

And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. (Numbers 35:12 KJV)

Then the congregation shall judge between the slayer and the revenger of blood according to these judgments: ²⁵and the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. (Numbers 35:24-25 KJV)

Let us note that it is the “congregation” that does the judging.  The Hebrew word translated here as “congregation” is the word edah (ayin, dalet, hey), which can mean “congregation” or simply “gathering.”  Thus, it can be understood to imply a small group of elders or judges specifically appointed for such circumstances.

Judges and officers shalt thou make thee in all thy gates, which YHWH thy Elohim giveth thee, throughout thy tribes: and they shall judge the people with just judgment. (Deuteronomy 16:18 KJV)

Let us note that when a body is found slain in a field but no slayer is identified, it is the elders and judges of the closest town who must deal with the matter of defilement.

If one be found slain in the land which YHWH thy Elohim giveth thee to possess it, lying in the field, and it be not known who hath slain him: ²then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain. (Deuteronomy 21:1-2 KJV)

I would suggest that in the city of refuge, the edah referred to is a similar gathering of elders and judges from that particular city, not the whole community.

There are two prerequisites that must be fulfilled in order for justice to be done.  The first is an investigation and trial, as mentioned above, and the second is a “pair” of witnesses.

Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses: but one witness shall not testify against any person to cause him to die. (Numbers 35:30 KJV)

The law of witnesses is a critical one to understand in capital offenses.  Here we see that one witness is not sufficient to convict a person of a capital offense.  This law is expanded upon elsewhere in the Torah.

At the mouth of two witnesses (shnayim), or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. (Deuteronomy 17:6 KJV)

 

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two (shnay) witnesses, or at the mouth of three witnesses, shall the matter be established. (Deuteronomy 19:15 KJV)

 

Here we must make a very subtle distinction.  The truth of a matter must be established by the testimony of two or three witnesses.  Yeshua and Shaul likewise affirm this truth.

But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. (Matthew 18:16 KJV)

 

This is the third time I am coming to you.  In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1 KJV)

What should be understood in these passages is the fact that in capital cases it is a “pair” of witnesses that is necessary.  It is not sufficient if one witness observes one event while a second witness observes a second event.  This constitutes only one witness for each event.  The testimonies of these individual witnesses to individual events do not corroborate each other and, therefore, are not sufficient to convict or establish truth.  Likewise, the testimony of two individual and independent witnesses who observed the same event but from different vantage points may be sufficient to establish the truth of a matter but is not considered sufficient to convict a person of a capital offense.  The convicting testimony must be from a pair of witnesses who observed the exact same event from the same perspective at the same time.  Understanding this reality helps to clarify a matter in the trial of Yeshua.

Now the chief priests, and elders, and all the council, sought false witness against Yeshua, to put him to death; ⁶⁰ but found none: yea, though many false witnesses came, yet found they none.  At the last came two false witnesses, ⁶¹and said, This fellow said, I am able to destroy the temple of Elohim, and to build it in three days.  ⁶²And the high priest arose, and said unto him, Answerest thou nothing?  What is it which these witness against thee? (Matthew 26:59-62 KJV)

Note that the chief priests, the elders, and the council sought false witnesses (plural) against Yeshua.  It says clearly that many false witnesses came forward to testify against Yeshua, yet the Scriptures declare that they found none!  How could there be “many” and “none”?  The answer is found in the fact that they lacked a “pair” of witnesses who could give the necessary testimony to put a man to death.  So we are told that “At the last came two false witnesses.”  This “pair” of false witnesses was sufficient to convict Yeshua and sentence him to death.  The hypocrisy of the chief priests, the elders, and the council in this story is astounding.  The leaders all followed the letter of the law concerning the necessary number of witnesses but totally ignored the commandment governing false witnesses.  This is why the Torah is NOT multiple choice, as some would prefer!  We should recognize in these laws concerning witnesses the Creator’s great concern for human life and dignity.  This concern for human life and dignity likewise explains the severity of judgment upon false witnesses.

Then both the men, between whom the controversy is, shall stand before YHWH, before the priests and the judges, which shall be in those days; ¹⁸and the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother; ¹⁹then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you. (Deuteronomy 19:17-19 KJV)

For those charged with the task of judgment in the city of refuge, a very clear distinction is to be made.  The judges are charged with the task of deciding whether a killing was inadvertent or willful.  The decision of the judges is to be determined by two criteria outlined in the Torah.

And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.  ¹⁷And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.  ¹⁸Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.  ¹⁹The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.  ²⁰But if he thrust him of hatred, or hurl at him by laying of wait, that he die; ²¹or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him. (Numbers 35:16-21 KJV)

Murder is defined here by both weapons and intent.  If a man uses a weapon, whether of iron, stone, or wood, the act is clearly defined as murder.  If the man lies in wait and then springs upon his victim, shoving or pushing him so that he falls and dies, it is murder.  If there is hatred or enmity behind the actions, the killing is deemed to be murder.

But if he thrust him suddenly without enmity, or have cast upon him anything without laying of wait, ²³or with any stone, wherewith a man may die, seeing him not, and cast it upon him, that he die, and was not his enemy, neither sought his harm: ²⁴then the congregation shall judge between the slayer and the revenger of blood according to these judgments: ²⁵and the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, which was anointed with the holy oil. (Numbers 35:22-25 KJV)

In this second category the absence of weapons and intent clearly marks the death as inadvertent.  If someone stumbles and falls, pushing another down so that he strikes his head and dies, it is not murder.  The same is true of a man casting stones who inadvertently throws one into the bushes and kills a man lying there unbeknownst to him.  This is clearly an accident, not willful murder.  In a case such as this, the inadvertent killer is permitted to stay in the city of refuge.  Critical to this judgment is the fact that the killer did not intend to kill, nor was he aware of the potential for killing in the given situation.  Only those guilty of inadvertent death are permitted to stay in a city of refuge.

These six cities shall be a refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares (bishgagah) may flee thither. (Numbers 35:15 KJV)

The Hebrew word shgagah (shin, gimmel, gimmel, hey) means “inadvertent,” “unawares,” or “in ignorance.”  This is the same word used for sins of ignorance.

Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of YHWH concerning things which ought not to be done, and shall do against any of them… (Leviticus 4:2 KJV)

 

And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of YHWH concerning things which should not be done, and are guilty… (Leviticus 4:13 KJV)

 

When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of YHWH his Elohim concerning things which should not be done, and is guilty… (Leviticus 4:22 KJV)

 

And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of YHWH concerning things which ought not to be done, and be guilty… (Leviticus 4:27 KJV)

 

If a soul commit a trespass, and sin through ignorance, in the holy things of YHWH; then he shall bring for his trespass unto YHWH a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering. (Leviticus 5:15 KJV)

 

And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him. (Leviticus 5:18 KJV)

 

Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto YHWH, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering.  ²⁵And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto YHWH, and their sin offering before YHWH, for their ignorance: ²⁶and it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance.  ²⁷And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering.  ²⁸And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before YHWH, to make an atonement for him; and it shall be forgiven him.  ²⁹Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. (Numbers 15:24-29 KJV)

There is much to be learned from these passages.  We should first recognize that sins of ignorance and loss of life through ignorance still have powerful effects.  While one does not intend to pollute the sanctuary through a sin of ignorance, the sanctuary is still polluted and must be dealt with.  While one may not have intended to kill a person, his death is nonetheless real.  YHWH does not simply sweep the reality of these “sins of ignorance” or “involuntary deaths” under the rug.  To do so would be to diminish the value of sanctity and holiness and, in the case of death, devalue the sanctity of human life.  Therefore, YHWH mandates that such actions be addressed in a genuine fashion.  However, we should see that YHWH does not hold us totally accountable for what we do not know or what we did not intend.

Understanding this truth is important for dealing with all the saints and believers who have sat in pews receiving errant teaching, yet believing it most sincerely.  Based on this principle, I am convinced that my grandmother and grandfather, who loved YHWH but did not keep kosher, wear tzitzit, or celebrate the feasts, will be present in the world to come.  While they may not have kept the Torah perfectly, their “sin” was one of ignorance.  They were not aware that they were violating the commandments of YHWH.  Thus, the sacrifice of Messiah will more than cover them.  Clearly, my grandparents’ intent was to serve the Creator and His Messiah.  While they missed some of the more external aspects of the Torah, they did their best to keep the weightier matters of the Torah.  They loved YHWH, walked humbly, did good, sought justice, and blessed many people in their lifetimes.

YHWH does not condemn the ignorant sinner or inadvertent killer; instead, YHWH provides a system of atonement.  For those who commit a sin of ignorance there is a substitutionary sacrifice that “covers” the sin, thus declaring the sin to be worthy of death and inconsistent with the image of YHWH.  This same covering, however, provided by the substitute’s blood, likewise provides the necessary protection from YHWH’S holiness that affords the inadvertent sinner continued communion with the Creator.

In the case of the inadvertent killer, a similar system is in place.  The inadvertent slayer is afforded protection from the avenger or redeemer of blood in the city of refuge.  The inadvertent killer must remain in exile from his own friends and family in the city of refuge until the death of the Cohen Gadol.  As long as the inadvertent killer remains in the city of refuge, the redeemer of blood cannot kill him.  If, however, the killer leaves the sanctuary of the city of refuge prior to the death of the Cohen Gadol, then the redeemer of blood may kill the slayer without repercussions.

But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; ²⁷and the revenger of blood find him without the borders of the city of his refuge, and the revenger of blood kill the slayer; he shall not be guilty of blood. (Numbers 35:26-27 KJV)

Even though the killing was inadvertent, we should note that the killer must live in exile.  Just as the victim’s family and friends suffer the loss of their loved one, so too the family of the killer suffers the temporary loss of their loved one.  One can see in this a sense of fairness.  We should also note that the life of the Cohen Gadol is understood to provide the expiating death for the inadvertent killer.  Timothy R. Ashley raises and then addresses two critical questions concerning the connection between the term of detention in the city of refuge and the death of the Cohen Gadol.

Two questions 1) is the term of stay in the city of refuge seen as atoning for the death of the victim 2) why is the death of the high priest seen as an end to the term.

 

The simplest and best view seems to be that the death of the high priest marks the end of an old era and the beginning of a new one.  Noth connected this verse with the custom of amnesty to prisoners at the accession of a new monarch.  But the term of detention in the city of refuge ended not with the anointing of a new high priest but at the death of the old one.  It is possible that the death of the high priest expiated the death of the victim and hence brought the blood guilt on the killer to an end.  His death may have been understood as fulfilling the principle that shed human blood can only be expiated by shed human blood (Gen. 9:6).  In this case, the high priest’s death was on behalf of the killer, much as the priest offers sacrifices on behalf of the people elsewhere.  The Talmud also takes the passage in this way—it is the death of the high priest rather than the term of confinement in the city of refuge that expiates the death of the victim.  This view is also consistent with vv. 32-33, which do not allow any ransom to buy off the blood of the victim.  The clause “who has been anointed by holy oil” underlines the fact that the high priest has been set apart to this kind of ministry (cf. Exod. 29:1-46; Lev. 8:1-36).[3]

Ashley correctly points out the connection between the priesthood, especially that of the Cohen Gadol, and the bearing of the iniquity of the children of Israel.

And it shall be upon Aaron’s forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before YHWH. (Exodus 28:38 KJV)

 

Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and Elohim hath given it you to bear the iniquity of the congregation, to make atonement for them before YHWH? (Leviticus 10:17 KJV)

 

And YHWH said unto Aaron, Thou and thy sons and thy father’s house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the iniquity of your priesthood. (Numbers 18:1 KJV)

Providing the necessary sacrificial coverings for the sins of the people is a fundamental function of the priesthood.  It should not be surprising that the death of the Cohen Gadol would, in some sense, serve to expiate unintentional sin or inadvertent killing.  Jacob Milgrom affirms the fact that the death of the Cohen Gadol is what expiates the sin, not the time of confinement.

The term kohen gadol, “High Priest,” is found in Leviticus 21:10 and Joshua 20:6 (also 2 Kings 12:11;[4] 22:4; Hag. 1:1, 12; Zech. 3:1; Neh. 3:1).  As the High Priest atones for Israel’s sins through his cultic service in his lifetime (Exod. 29:36; Lev. 16:16, 21), so he atones for homicide through his death.  Since the blood of the slain, although spilled accidentally, cannot be avenged through the death of the slayer, it is ransomed through the death of the High Priest, which releases all homicides from their cities of refuge.  That it is not the exile of the manslayer but the death of the High Priest that expiates his crime is confirmed by the Mishnah: “If, after the slayer has been sentenced as an accidental homicide, the High Priest dies, he need not go into exile.”  The Talmud, in turn, comments thereon: “But is it not the exile that expiates?  It is not the exile that expiates, but the death of the High Priest.”[5]

While the inadvertent killer may and should remain in the city of refuge, the murderer cannot.  While a murder may run to the city of refuge seeking asylum, once his trial is held and the determination is made that murder was committed, the murderer must be handed over to the redeemer of blood.  No murderer may remain in the city of refuge.

And if he smite him with an instrument of iron, so that he die, he is a murderer: the murderer shall surely be put to death.  ¹⁷And if he smite him with throwing a stone, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.  ¹⁸Or if he smite him with an hand weapon of wood, wherewith he may die, and he die, he is a murderer: the murderer shall surely be put to death.  ¹⁹The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him.  ²⁰But if he thrust him of hatred, or hurl at him by laying of wait, that he die; ²¹or in enmity smite him with his hand, that he die: he that smote him shall surely be put to death; for he is a murderer: the revenger of blood shall slay the murderer, when he meeteth him. (Numbers 35:16-21 KJV)

The emphatic refrain makes it emphatically clear that the murderer is to die.  We should also note that it is the go’el hadam, “the redeemer of blood,” who is to mete out justice and carry out the death sentence upon the willful murderer.  We should note that while all Ancient Near Eastern cultures and law codes make provision for justice in the case of murder, only Israel demands the death of the murderer.

Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.  ³²And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest. (Numbers 35:31-32 KJV)

Two points must be noted from these verses.  First, there is no ransom to be paid by or for the inadvertent killer.  Even the inadvertent killer must remain in the city of refuge until the death of the Cohen Gadol.  There is no circumventing this sentence.  If the killer does leave, his life is in peril, as already seen in the verses above.  Second, there is absolutely no ransom to free a willful murderer.  Ashley points out a very practical reason for this prohibition against a ransom for murder.

The practical reason behind this law may very well be, as Noordtzij suggested, to avoid giving the rich who could afford such payments a loophole to commit murder at will, or a method of making an incident of human death an occasion for enrichment.  The law thus upholds the principle of the importance of human life.[6]

There is only one way out for a murderer – death.  The murderer can find no sanctuary in the city of refuge or the land of Israel.  The basis of this principle is found in the Noahic covenant.

And Elohim blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.  ²And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered.  ³Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.  ⁴But flesh with the life thereof, which is the blood thereof, shall ye not eat.  ⁵And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man.  ⁶Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of Elohim made He man. (Genesis 9:1-6 KJV)

In the charge to Noah and his sons after the flood, we observe the similarities to the blessing given to Adam and Chava in the Garden of Eden.  One significant variation, however, is the fact that Noah and his sons (and their descendants) are give permission to kill and eat animals.  We must note, however, that there are certain restrictions.  Man is not to eat any blood.  Man is permitted to kill and eat animals, but neither man nor animal is permitted to kill (and presumably) eat man.

I contend that the dietary restrictions and the prohibition against murder are directly connected.  The basis given for the law prohibiting man and animal from killing man is that man was created to be the image of the Creator.  In this regard, human life is set apart; it is different than animal life.  By giving man permission to kill and eat animals, man is to make the distinction between human life and animal life.  As the image of the Creator, man is to exercise dominion over the animal realm, which includes his own animal nature.  To kill man is to desecrate the image of YHWH.  We should recall that death defiles and belongs to the realm of tamei.

And YHWH said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people. (Leviticus 21:1 KJV)

 

And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; ¹¹neither shall he go in to any dead body, nor defile himself for his father, or for his mother. (Leviticus 21:10-11 KJV)

 

And YHWH spake unto Moses, saying, ²Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: ³both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell. (Numbers 5:1-3 KJV)

 

He that toucheth the dead body of any man shall be unclean seven days. (Numbers 19:11 KJV)

YHWH is the Elohim of life.  Since the Torah is the self-revelation of YHWH, life is the overarching theme of the whole Torah.  Death has no part in YHWH.  Man, as the image of YHWH, must be alive to manifest the image of the living Elohim.  This is why wood, stone, and metal are not acceptable vehicles to manifest the image of YHWH.

Their idols are silver and gold, the work of men’s hands.  ⁵They have mouths, but they speak not: eyes have they, but they see not: ⁶they have ears, but they hear not: noses have they, but they smell not: ⁷they have hands, but they handle not: feet have they, but they walk not: neither speak they through their throat. (Psalm 115:4-7 KJV)

A dead man cannot be the image of YHWH.  To murder a man is to render the image of YHWH as dead.  Murder may, therefore, be compared to blasphemy and idolatry.  Thus, the only justice for the one who commits the murder is for him to be put to death.

 

Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of Elohim made He man. (Genesis 9:6 KJV)

He that smiteth a man, so that he die, shall be surely put to death. (Exodus 21:12 KJV)

 

And he that killeth any man shall surely be put to death. (Leviticus 24:17 KJV)

At first, this sentence may seem contradictory.  If killing a man made in the image of YHWH desecrates the image of YHWH, then would not killing the killer who was made in the image of YHWH likewise desecrate the image of YHWH?  The answer is no.  It is true that both men, the victim and the killer, were created to be the image of YHWH.  Both were to manifest the Creator in the world by their obedience to His living Word.  The victim is rendered tamei or unacceptable as the image of YHWH by reason of his death.  The victim’s carcass is no longer an acceptable vehicle for the manifestation of the living Elohim.  The killer, however, is also tamei, by reason of his contact with a dead body.  But even further, the murderer has taken a life that was given by YHWH for a purpose.  As the image of YHWH, the murderer has given the false image of YHWH as a random killer who neither values nor respects the sanctity of human life.  Nothing could be further from the truth.  YHWH is LIFE!  The murderer is creating a false image of YHWH and, therefore, must be stopped.  For this reason the murderer is sentenced to death, and his behavior and the image he proclaimed are declared to be unacceptable and inconsistent with the image of the living Elohim.

Upon hearing that the killer is to be killed, we might expect to see the law of talion in this passage.

Eye for eye, tooth for tooth, hand for hand, foot for foot, ²⁵burning for burning, wound for wound, stripe for stripe. (Exodus 21:24-25 KJV)

 

Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. (Leviticus 24:20 KJV)

 

And thine eye shall not pity; but life shall go for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deuteronomy 19:21 KJV)

The absence of this principle in our portion can best be explained by the fact that the Torah prohibits the acceptance of a ransom for a murderer.  The law of talion is not necessarily understood or practiced literally.  Rather, it is an idiomatic means of expressing justice.  In other words, it is a way of teaching that the financial compensation is to be consistent with the crime.  This is demonstrated in the first use of the principle.

If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief follow: he shall be surely punished, according as the woman’s husband will lay upon him; and he shall pay as the judges determine.  ²³And if any mischief follow, then thou shalt give life for life, ²⁴eye for eye, tooth for tooth, hand for hand, foot for foot. (Exodus 21:22-24 KJV)

This is a case where two men are fighting near a pregnant woman.  One of the men hits the woman so that she delivers her child prematurely – but it lives.  The man who hit the woman is to be punished, and the husband of the woman is to exact justice.  In other words, the husband may sue for medical bills or other expenses related to his wife and child.  If, however, the child dies, then the man is considered a murderer and must be put to death.  If we were to understand the law of talion to be literal in its meaning, then we would have to say that the guilty man’s unborn child must be taken from him.  Since men do not have unborn children, there is no way to fulfill the law.  To take the man’s wife’s unborn child would be to punish the wife, who is innocent.  This too would be unjust.  Therefore, the law of talion is a principle of just compensation for wrongs done.  Since there can be no such compensation for murder, the law of talion is appropriately absent from this teaching.

Earlier in the portion I stated that the cities of refuge serve two functions.  First, they are a part of the court system in the land of Israel, and second, they are to protect the sanctity of the land of Israel.  We already stated above that the children of Israel’s existence and protection in the land of Israel are dependent upon the presence of YHWH in their midst.  We also noted that the calling of the Levites is to protect the sanctity of the camp from defilement, thus protecting Israel from YHWH’S withdrawing from the land.  Jacob Milgrom writes:

It is a basic theological postulate that the divine Presence cannot abide in a land polluted by murder; the offense leads to the pollution of the earth and the abandonment by God of His sanctuary and people.  For this reason the laws of homicide are given special treatment here.[7]

YHWH cannot abide in a defiled land.  If the land is defiled, YHWH will withdraw and Israel will be exiled.  It is the calling to sanctify the land by removing the murderer that explains why the cities of the Levites are chosen to be the cities of refuge.  The Levites are charged with protecting the sanctity of the land of Israel.

Our portion and the book of Bemidbar conclude with a revisitation and clarification of the laws of a daughter’s inheritance.  Earlier in the narrative of the wilderness generation, the daughters of Zelophehad came to Moses, concerned that their deceased father would be forgotten among the children of Israel because he died without a male heir to receive his portion of the promised land.

Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters; Mahlah, Noah, and Hoglah, and Milcah, and Tirzah.  ²And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tabernacle of the congregation, saying, ³Our father died in the wilderness, and he was not in the company of them that gathered themselves together against YHWH in the company of Korah; but died in his own sin, and had no sons.  ⁴Why should the name of our father be done away from among his family, because he hath no son?  Give unto us therefore a possession among the brethren of our father. (Numbers 27:1-4 KJV)

After hearing their concern and consulting the Sovereign One, Moses commanded that daughters could inherit their father’s property.

And Moses brought their cause before YHWH.  ⁶And YHWH spake unto Moses, saying, ⁷The daughters of Zelophehad speak right: thou shalt surely give them a possession of an inheritance among their father’s brethren; and thou shalt cause the inheritance of their father to pass unto them.  ⁸And thou shalt speak unto the children of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter.  ⁹And if he have no daughter, then ye shall give his inheritance unto his brethren.  ¹⁰And if he have no brethren, then ye shall give his inheritance unto his father’s brethren.  ¹¹And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of judgment, as YHWH commanded Moses. (Numbers 27:5-11 KJV)

In our portion yet another concern regarding the inheritance of daughters is brought before Moses.  Each tribe was allotted a specific territory in the land of Israel, including the tribes of Reuben, Gad, and the half-tribe of Manasseh.  Each clan and family within the tribe was likewise given a portion of the tribal territory for their specific inheritance.  This portion of the family and clan was to remain within the tribal possession.  In marriage, however, a wife’s property passes to her children, which will be counted among their father’s tribe, clan, and family.  This means that ultimately, a wife’s property passes through her children to her husband’s family.  This system leaves little “islands” of property belonging to other tribes and clans within the tribal territory.

And the chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel: ²and they said, YHWH commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by YHWH to give the inheritance of Zelophehad our brother unto his daughters.  ³And if they be married to any of the sons of the other tribes of the children of Israel, then shall their inheritance be taken from the inheritance of our fathers, and shall be put to the inheritance of the tribe whereunto they are received: so shall it be taken from the lot of our inheritance. (Numbers 36:1-3 KJV)

Moses then expands the teaching of inheritance, providing a simple solution to the dilemma.

And Moses commanded the children of Israel according to the word of YHWH, saying, The tribe of the sons of Joseph hath said well.  ⁶This is the thing which YHWH doth command concerning the daughters of Zelophehad, saying, Let them marry to whom they think best; only to the family of the tribe of their father shall they marry.  ⁷So shall not the inheritance of the children of Israel remove from tribe to tribe: for every one of the children of Israel shall keep himself to the inheritance of the tribe of his fathers.  ⁸And every daughter, that possesseth an inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.  ⁹Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance. (Numbers 36:5-9 KJV)

The solution given by Moses is a restriction placed upon heiresses to marry only within their tribe.  If a daughter who inherits marries within her tribe, then her property, although it passes through her children to her husband’s family, remains within the tribe.  By establishing this restriction, the tribal territory always remains within the tribe.

Jacob Milgrom raises the question as to why this passage was chosen to close the book of Bemidbar.

Why was this chapter placed at the end of the book and not where it belongs contextually, after 27:1-11?  Most critics would answer that this chapter was composed after the Book of Numbers was completed.  Another possibility is that this chapter “may reflect the Torah’s pervasive genealogical interest: there are ten generations from Adam to Noah; ten generations from Noah to Terah (Abraham’s father); and ten generations from Abraham to the daughters of Zelophehad.  The end of the wanderings is thus related to creation, and Genesis and Numbers are placed in a unified structure.  A literary explanation also bears merit: “The accounts of the daughters of Zelophehad in Numbers 27 and 36…form an inclusion for the events and organization of the new generation whose emergence is marked by the second census list in chapter 26.[8]

Dennis T. Olson likewise points to the fact that the two narratives about the daughters of Zelophehad act as bookends for the narrative of the wilderness generation.

The two accounts of the daughters of Zelophehad in Numbers 27 and 36 form a literary frame that holds together the texts related to the new generation.  Most of the material inside this literary frame relates in some way to the future settlement of Israel in the land of Canaan.  Thus, the two narratives about the five women and land inheritance serve as positive confirmation that God’s promise of the land will soon be granted to this new generation.[9]

As we stated at the beginning of this study, the emphasis has subtly shifted from promise to fulfillment.  In the beginning, the focus of the book of Numbers was clearly on the promise of inheriting the land.  Now, the focus has shifted to life in the land.  This is clearly meant to be a positive and forward-looking declaration.

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[1] The Transjordan refers to the land east of the Jordan River inhabited by Reuben, Gad, and the half-tribe of Manasseh.

[2] The Cisjordan refers to the land of Canaan west of the Jordan River inhabited by the rest of the tribes.

[3] The New International Commentary on the Old Testament, The Book of Numbers, Timothy R. Ashley, William B. Eerdmans Publishing Company, Pp. 654-655

[4] Milgrom cites the Masoretic text.  The verse is found in 2 Kings 12:10 in the King James Version.

[5] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 294

[6] The New International Commentary on the Old Testament, The Book of Numbers, Timothy R. Ashley, William B. Eerdmans Publishing Company, Pg. 656

[7] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 291

[8] The JPS Torah Commentary: Numbers, Jacob Milgrom, Jewish Publication Society, Pg. 296

[9] Numbers (Interpretation, a Bible Commentary for Teaching and Preaching), Dennis T. Olson, John Knox Press, Pg. 192