Deuteronomy 2:35 · Bible study
Deuteronomy 2:35 Commentary: Plunder and the Ban
Hebrew · 5 what the commentators say
Meaning in one sentence
Why did God allow Israel to keep livestock and plunder when the people were destroyed? This study explores the herem ban and God's provision.
Research Summary
- Meaning: God permitted Israel to keep livestock and plunder while executing the ban on the people.
- Key words: rak (only), limits the exception; behemah (livestock), domestic animals; bazaz (plundered), taking spoil by force.
- Main debate: Whether the herem required total destruction of all goods; resolution seen in the distinction between cities inside and outside the land (Deut 20:14, 15).
- Theological theme: Divine judgment paired with generous provision for the covenant community.
- Best use: Illustrating OT holy war principles and God's sovereignty over the spoils of victory.
Translation Comparison
BSB Berean Standard Bible 2020
We carried off for ourselves only the livestock and the plunder from the cities we captured.
WEB World English Bible 2000
Only the livestock we took for plunder for ourselves, with the plunder of the cities which we had taken.
KJV King James Version 1769
Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.
ASV American Standard Version 1901
only the cattle we took for a prey unto ourselves, with the spoil of the cities which we had taken.
YLT Young's Literal Translation 1898
only, the cattle we have spoiled for ourselves, and the spoil of the cities which we have captured.
Darby Darby Bible 1890
Only the cattle we took as booty for ourselves, and the spoil of the cities which we took.
Douay-Rheims Douay-Rheims Bible 1899
Except the cattle which came to the share of them that took them: and the spoils of the cities, which we took:
Translations in other languages (10 available)
Solamente tomamos para nosotros las bestias, y los despojos de las ciudades que habíamos tomado.
Somente tomamos para nós os animais, e os despojos das cidades que havíamos tomado.
Seulement, nous pillâmes pour nous le bétail et le butin des villes que nous avions prises.
Allein das Vieh raubten wir für uns und die Ausbeute der Städte, die wir gewannen.
Het vee alleen roofden wij voor ons, en den roof der steden, die wij innamen.
Ma riserbammo come nostra preda il bestiame e le spoglie delle città che avevamo prese.
Tylkośmy bydło pobrali sobie, i korzyści z miast, którycheśmy dobyli.
только взяли мы себе в добычу скот их и захваченное во взятых нами городах.
惟有 牲畜 和所 奪 的各城，並其中的財物，都取為自己 的掠物。
Only the cattle we took for ourselves, with the goods from the towns we had taken.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 2:35
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Deuteronomy 2:35 describes a clear distinction in the application of the herem (ban) to Sihon's cities. The people, men, women, and children, were utterly destroyed (v.34), but the livestock and material spoil were reserved as plunder for Israel. Gill notes that the cattle “were not destroyed, but preserved alive for their own use and profit,” and the spoil of gold, silver, and household goods became their property. The Cambridge Bible observes the same pattern: Israel “put the population to the ban, but reserved cattle and spoil for themselves.” This practice aligns with the war laws given in Deuteronomy 20:14, where plunder is permitted from cities outside the promised inheritance. The consensus holds that the herem targeted human life as an act of divine judgment against Amorite wickedness, while the livestock and goods were granted as provision for God's people.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: It is clear that God permitted Israel to keep the livestock and plunder as their own, distinct from the human population who were destroyed under the ban.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Application of the Herem (Ban) | The people were totally destroyed as an act of divine judgment against Amorite wickedness. | Some argue the herem should have included livestock, pointing to Jericho (Joshua 6:21); others see a consistent distinction between cities inside and outside the land (Deut 20:14, 15). |
| Morality of Taking War Plunder | God, as the sovereign giver of victory, authorized the taking of spoil in this specific context. | Christians differ on whether OT war practices carry moral authority today; some emphasize historical context, others see typological reinterpretation in the NT. |
| Typological Interpretation | The spoil reflects God's provision from the defeat of enemies. | Reformed traditions often see a type of spiritual blessings won by Christ; others focus on the literal historical event and warn against over-allegorization. |
Historical & Cultural Context
The events of Deuteronomy 2 unfold as Israel approaches the promised land from the east. Moses requests peaceful passage through Sihon's territory, offering to purchase food and water (vv.26, 29). Sihon refuses, and God hardens his spirit so that he might be delivered into Israel's hands (v.30). The battle at Jahaz results in a decisive victory. Following the defeat, Israel carries out the herem (ban) on every city: “utterly destroyed every inhabited city, with the women and the little ones” (v.34). In the ancient Near East, the herem was a total destruction of people and goods devoted to a deity, often reserved for cities within the land of Canaan itself (cf. Joshua 6:21 at Jericho). However, Sihon's kingdom lay east of the Jordan, outside the promised land proper. The law later given in Deuteronomy 20:14 stipulates that for cities not among the nations of Canaan, “the women, the little ones, the livestock, and all that is in the city, even all its plunder, you shall take for plunder.” This verse applies that principle: the people are devoted to judgment, but the livestock and goods become provision for Israel. Cross-references in Numbers 31 (the Midianite plunder) and Joshua 8:27 (Ai) confirm the pattern. The Cambridge Bible connects this narrative to the earlier account in Numbers 21:21, 32, noting that the Deuteronomist seems based on Elohist sources with details adapted. By allowing the spoil, God not only judges Sihon's wickedness but also supplies for the tribes who would settle these lands, Reuben, Gad, and half-Manasseh (Deuteronomy 3:12, 13). The historical context thus shows a balanced theology of judgment and provision.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is consistent across the Masoretic tradition.
Reception History
This verse has been cited in Christian traditions to highlight the distinction between divine judgment and provision. Early church writers such as Augustine referenced similar passages in discussions of just war and spoils. Reformation commentators emphasized God's sovereignty in both judgment and gift. Contemporary studies focus on the historical context of the herem and the ethical questions it raises. The verse is often used in sermons to illustrate that God's judgments clear space for His blessings.
Preaching This Verse
Three-point outline
- God's judgment is complete on the wicked. The total destruction of every person (v.34) shows the severity of sin and God's justice.
- God's provision is generous for His people. The livestock and spoil are given to Israel, not as a reward, but as a gift from the victor.
- Obedience in devotion and taking. Israel followed God's command to destroy the people and keep the goods, a pattern of discernment between what is devoted to God and what is given as a blessing.
Five-point outline
- Victory belongs to Yahweh. God delivered Sihon into Israel's hand (v.33), establishing that the conquest is His work.
- The herem fell on the people. The text emphasizes that no one remained (v.34); the judgment was total on the inhabitants.
- The spoil was a secondary matter. The verse begins with “Only” (רַק, rak), limiting the exception to livestock and plunder; the primary focus is on the destruction.
- God's provision through conflict. The livestock and goods sustained Israel as they traveled and settled east of the Jordan.
- A pattern for the inheritance. The spoil prefigures the blessings Israel would receive from the land after entering Canaan.
Illustration hooks
- After a devastating storm, a family salvages useful items from the wreckage, tools, clothes, appliances, while discarding what is ruined. God often allows us to keep what is good even when we must let go of what is judged.
- In a community garden, a farmer pulls out weeds and pests but saves the edible produce. The judgment on the bad clears space for the good to be enjoyed.
- A church collects food and clothes from a neighborhood cleanup after a fire, distributing them to those in need. The “spoil” from destruction becomes a resource for care.
Questions your congregation is asking
- Does God condone the taking of spoils in war today?
- Why would God command total destruction of people but permit keeping their property?
- What does this reveal about God's character, both judgment and generosity?
Leading a Discussion
This verse challenges us to consider how God judges evil yet provides for His people. As you discuss, reflect on the tension between judgment and grace, and what that means for our walk with God today.
Discussion questions
- What does the verse say about what Israel kept and what they destroyed? Why do you think that distinction is recorded?
- Read Deuteronomy 20:14. How does this law help explain why livestock and plunder were allowed here?
- In what ways does this passage show both the severity and the generosity of God?
- Why might God command total destruction of the people but spare the animals and goods? What does this teach about value and purpose?
- How do we discern in our own lives what God wants us to “devote” to Him and what He gives us to enjoy as provision?
- What does this story reveal about God's sovereignty over nations and resources?
- How does the New Testament reframe the concept of spoil in the light of Christ's victory (e.g., Ephesians 4:8)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 31:9 | The children of Israel took the women of Midian captive with their little ones; and all their livestock, all their flocks, and all their goods, they took as plunder. |
| Numbers 31:11 | They took all the captives, and all the plunder, both of man and of animal. |
| Deuteronomy 20:14 | but the women, the little ones, the livestock, and all that is in the city, even all its plunder, you shall take for plunder for yourself. You may use the plunder of your enemies, which Yahweh your God has given you. |
| Joshua 8:27 | Israel took for themselves only the livestock and the goods of that city, according to Yahweh’s word which he commanded Joshua. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
3 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes a textual shift to singular address in this verse and suggests that some scholars view the qualifying clause as a later addition. It also points out that a better translation of the Hebrew verb is "commanded us" rather than "forbad us," as supported by the Samaritan and Septuagint versions.
Geneva Bible Notes Reformed 1599
Onely the cattell we tooke to our selues, and the spoyle of the cities which we tooke,
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes between two types of plunder taken in battle. The cattle were kept alive as personal property for the Israelites' own use and profit. In contrast, the spoil from the cities consisted of household goods, gold, silver, and valuables, which were divided as plunder among the people.