Deuteronomy 3:1 · Bible study
Deuteronomy 3:1 Commentary: Og of Bashan Confronts Israel at Edrei
Hebrew · 9 what the commentators say
Meaning in one sentence
Analysis of Israel's confrontation with Og at Edrei: historical context, theological significance, and interpretive debates from the conquest narrative.
Research Summary
- Meaning: Recounts Israel’s turn into Bashan and Og’s challenge at Edrei, setting up God’s deliverance.
- Key words: Bashan (fruitful region), Og (king, remnant of Rephaim), Edrei (southern border city), battle (milchamah).
- Main debate: The historicity of Og, some see him as a historical Amorite king, while others (citing Cambridge’s W.R. Smith) view him as a mythical figure or old god.
- Theological theme: Divine sovereignty over human opposition; God delivers his people as they obey his commands.
- Best use: Teaching the faithfulness of God in the conquest narrative; encouraging believers that the Lord goes before them in spiritual battles.
Translation Comparison
BSB Berean Standard Bible 2020
Then we turned and went up the road to Bashan, and Og king of Bashan and his whole army came out to meet us in battle at Edrei.
WEB World English Bible 2000
Then we turned, and went up the way to Bashan. Og the king of Bashan came out against us, he and all his people, to battle at Edrei.
KJV King James Version 1769
Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, to battle at Edrei.
ASV American Standard Version 1901
Then we turned, and went up the way to Bashan: and Og the king of Bashan came out against us, he and all his people, unto battle at Edrei.
YLT Young's Literal Translation 1898
`And we turn, and go up the way to Bashan, and Og king of Bashan cometh out to meet us, he and all his people, to battle, to Edrei.
Darby Darby Bible 1890
And we turned, and went up the way to Bashan; and Og the king of Bashan came out against us, he and all his people, for battle at Edrei.
Douay-Rheims Douay-Rheims Bible 1899
Then we turned and went by the way of Basan: and Og the king of Basan came out to meet us with his people to fight in Edrai.
Translations in other languages (10 available)
Y VOLVIMOS, y subimos camino de Basán, y saliónos al encuentro Og rey de Basán para pelear, él y todo su pueblo, en Edrei.
E voltamos, e subimos caminho de Basã, e saiu-nos ao encontro Ogue rei de Basã para lutar, ele e todo seu povo, em Edrei.
Nous nous tournâmes, et nous montâmes par le chemin de Basan. Og, roi de Basan, sortit à notre rencontre, avec tout son peuple, pour nous combattre à Édréï.
Und wir wandten uns und zogen hinauf den Weg nach Basan. Und Og, der König von Basan, zog aus uns entgegen, mit allem seinem Volk, zu streiten bei Edrei.
Daarna keerden wij ons en togen op, den weg van Bazan; en Og, de koning van Bazan, trok uit ons tegemoet, hij en al zijn volk, ten strijde bij Edrei.
Poi ci voltammo, e salimmo per la via di Basan; e Og, re di Basan, con tutta la sua gente, ci uscì contro per darci battaglia a Edrei.
Potem obróciwszy się szliśmy drogą ku Basan; i wyciągnął przeciwko nam Og, król Basański, sam, i wszystek lud jego, ku bitwie w Edrej.
И обратились мы оттуда, и шли к Васану, и выступил против нас на войну Ог, царь Васанский, со всем народом своим, при Едреи.
「以後，我們轉回，向 巴珊 去。巴珊 王 噩 和他的眾民 都 出來，在以得來 與我們交 戰。
Then turning we took the road to Bashan: and Og, king of Bashan, came out against us with all his people, and made an attack on us at Edrei.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 3:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Deuteronomy 3:1 records a decisive moment in Israel's Transjordan campaign. After defeating Sihon, the Israelites turned north to Bashan, a fertile region east of the Jordan. Og, the Amorite king of Bashan, came out to meet them at Edrei with his full army. The Jamieson-Fausset-Brown Commentary notes that Og acted 'without provocation', his attack was a direct challenge. Matthew Henry sees this as evidence of God's deliverance, since the Lord had already told Moses not to fear (Deuteronomy 3:2). Keil and Delitzsch emphasize the 'help of God' in this conquest, pointing to the repeated pattern: the enemy advances, and the Lord gives them into Israel's hand. The Cambridge Bible adds that Og was likely a powerful remnant of the Rephaim, making this victory all the more striking. The shared reading is clear: what Og intended as battle, God turned into a gift of land and security for his people.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical account: Straightforward reading, with geographical details supporting a real battle and a human king.
- Mythological figure: Cambridge Bible cites W. R. Smith that Og may be an old god, based on the name pattern and the lack of a people or capital attached to his name in the formula.
What is clear: God delivered Og and his army into Israel's hand at Edrei, fulfilling his promise to give them the land.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Og's identity | Commentators agree Og is described as king of Bashan and a leader of the Amorites. | Some (like W.R. Smith, cited by Cambridge) suggest Og may have been a mythical figure or old god; others affirm him as a historical human king. |
| The battle at Edrei | All agree it was a military confrontation where Israel defeated Og and his army. | The nature of the conflict: some see it as a defensive campaign (Og attacked first), while others view it as part of a divinely commanded conquest of the land. |
| Theological interpretation | The passage is understood as demonstrating God's power and faithfulness to his promises. | Traditions differ on whether this serves primarily as a type of spiritual warfare (Protestant emphasis) or as a historical example of just war (some Catholic and Reformed traditions). |
| Significance of Bashan | Bashan was a fertile region important for settlement of the Transjordan tribes. | The precise identification of Bashan's boundaries and sub-regions (Argob, Trachonitis) is debated among geographers. |
Historical & Cultural Context
The region of Bashan lay north of Gilead, stretching to Mount Hermon. Its Hebrew name (bašān) suggests a soft, level soil, ideal for pasture, the 'fruitful' land described by Jamieson-Fausset-Brown. But it was also rugged, covered in basalt rock. Og's kingdom centered at Ashtaroth and Edrei. Edrei (modern Deraa) sat on the southern edge of Bashan, a naturally fortified site above a ravine. The Cambridge Bible notes that the Hebrew phrase 'the Bashan' uses the definite article, treating it as a distinct territory. Og himself was no minor chieftain. His name appears only here and in parallel accounts (Numbers 21:33; Deuteronomy 1:4). The Cambridge Bible cites W. R. Smith's suggestion that Og may have been 'an old god of the region,' given that his name is the only king's name not joined to his people or capital in the typical formula. Others affirm a historical human king. More certainly, Og was 'of the remnant of the Rephaim' (Joshua 12:4), a group associated with giants. When Og came out 'he and all his people, to battle at Edrei,' he represented the full force of a formidable king. The Israelites, still a wandering people, advanced in obedience to God's command to take the land. Edrei itself served as the stage for a confrontation that would be recalled for generations as a sign of God’s power (Deuteronomy 29:7; Psalm 135:11).
Textual Notes
The consulted sources note no significant textual variants for this verse. The parallel account in Numbers 21:33 is nearly identical, confirming the stability of the text. One minor variation: some translations render 'to battle at Edrei' as 'for battle at Edrei' or 'unto battle,' but the meaning is unchanged.
Reception History
Deuteronomy 3:1 has been read within the larger conquest narrative emphasizing God’s judgment on the Canaanites and his faithfulness to Israel. Early Jewish interpretation, reflected in the Targums, highlighted Og’s giant stature and linked him to the Rephaim. Christian tradition frequently cited the defeat of Og alongside that of Sihon as a type of Christ’s victory over the powers of evil (cf. Psalm 135:10, 12; 136:17, 22). Commentators like Matthew Henry used the passage to encourage believers that God fights for his people. The verse also appears in liturgical settings that recount God’s mighty acts, such as in prayers and hymns recalling the conquest. Across eras, the verse has been consistently read as a sign that the Lord gives his people victory over formidable opposition.
Preaching This Verse
Three-point outline
- God directs the turn: "Then we turned, and went up the way to Bashan", Israel’s movement was not random; it followed the Lord’s leading from chapter 2. Obedience sometimes brings confrontation, but the path is still God’s.
- The enemy comes out: "Og the king of Bashan came out against us", Og initiated the battle. The opposition was direct and personal. Matthew Henry notes that 'the enemy’s coming out against us is often the occasion of his ruin.'
- God’s deliverance assured: The next verse (3:2) already promises "Don’t fear him." The battle at Edrei becomes a stage for divine power. The outcome is not in doubt when God goes before his people.
Five-point outline
- Turning to the north: After Sihon, Israel did not stop but pressed on to Bashan. There is no coasting in the life of faith.
- The challenge of a giant: Og represented the last of the Rephaim. His size and strength were intimidating, but the Lord had a word for fear (3:2).
- The site of the showdown: Edrei, a fortified city, became the place of decision. Geography often matters in Scripture, God brings his people to the point of crisis.
- The complete victory: "We struck him until no one was left" (3:3). God’s deliverance is thorough, not partial.
- Forward to the inheritance: The conquest of Bashan opened the way to the Jordan and the Promised Land proper. Each battle prepares for the next.
Illustration hooks
- The unexpected defender: In sports, an underdog team turns to face a champion who has never lost at home. Israel was the underdog; God was their strength.
- Roadblock on the highway: Commuters know the frustration of a closed road and a forced detour. But sometimes the detour leads to a better path, as Israel's turning to Bashan did.
- A bully on the playground: Og came out "against us" like a schoolyard bully. The story teaches that God can push back against those who intimidate his people.
Questions your congregation is asking
- Why did Og attack Israel if they were just passing through? (He saw them as a threat; Jamieson notes 'without provocation.')
- Was the destruction of Og and his people too harsh? (This raises the issue of divine judgment on Canaanite nations, a larger biblical theme.)
- How can I trust God when the enemy seems overwhelming? (The same God who delivered Og into Israel's hand is still at work.)
Leading a Discussion
This verse is part of Moses' recital of recent history to the new generation. It shows a pattern: God leads, the enemy resists, God delivers. As you discuss, consider both the historical event and its spiritual significance.
Discussion questions
- Read Deuteronomy 3:1, 3 aloud. What stands out to you about the way Moses describes this event?
- Bashan was known for its fertility and strength. Why do you think God directed Israel to confront its king at Edrei?
- Og came out "against" Israel. In what ways do we experience opposition when we try to follow God's leading?
- Look at Deuteronomy 3:2. How does God's command to "not fear" shape the way we read the battle?
- Compare this account with Numbers 21:33, 35. What details are added or left out? What does that tell you about the author's purpose?
- The defeat of Og is mentioned repeatedly in the Old Testament (e.g., Psalms 135:11; 136:19, 20). Why do you think this victory was so important to Israel's memory?
- How does knowing that God fights for his people affect the way you face a difficult situation today?
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 21:33 | They turned and went up by the way of Bashan. Og the king of Bashan went out against them, he and all his people, to battle at Edrei. |
| Numbers 21:35 | So they struck him, with his sons and all his people, until there were no survivors; and they possessed his land. |
| Deuteronomy 1:4 | after he had struck Sihon the king of the Amorites who lived in Heshbon, and Og the king of Bashan who lived in Ashtaroth, at Edrei. |
| Deuteronomy 4:47 | They took possession of his land and the land of Og king of Bashan, the two kings of the Amorites, who were beyond the Jordan toward the sunrise; |
| Deuteronomy 29:7 | When you came to this place, Sihon the king of Heshbon and Og the king of Bashan came out against us to battle, and we struck them. |
| Deuteronomy 31:4 | Yahweh will do to them as he did to Sihon and to Og, the kings of the Amorites, and to their land, when he destroyed them. |
| Joshua 9:10 | and all that he did to the two kings of the Amorites who were beyond the Jordan, to Sihon king of Heshbon and to Og king of Bashan, who was at Ashtaroth. |
| Joshua 12:4 | and the border of Og king of Bashan, of the remnant of the Rephaim, who lived at Ashtaroth and at Edrei, |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke presents a detailed outline of the chapter, emphasizing the complete defeat of Og and the systematic allotment of land to the eastern tribes. He also notes Moses' earnest prayer to enter Canaan and God's firm refusal
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator clarifies that Bashan was not a vague region but a specific area north of the Yarmuk River, called Jaulan in his day, with Edrei as its southern fortress. He also notes that King Og's name appears nowhere else in the Bible and suggests it may have originally been an old god of the region rather than a human ruler.
Geneva Bible Notes Reformed 1599
Then we turned, and went vp by the way of Bashan: and Og King of Bashan came out against vs, he, and all his people to fight at Edrei.
Gill's Exposition of the Bible Baptist 1748
Gill identifies Bashan as elevated country famous for rich pastures and oaks, noting it is the same region Josephus calls Batanea. He specifies that King Og marched out from Ashteroth, his royal city, to meet Israel in battle at Edrei about six miles away.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that Og attacked Israel without any provocation. The king either resented their presence as dangerous neighbors or burned to avenge his defeated allies. This unprovoked aggression, not any move by Israel, prompted the battle.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch draws attention to the volcanic landscape of Bashan, whose black basaltic stone and rocky soil perfectly match the biblical report of sixty fortified towns. The region's characteristic stone doors, high walls, and iron gates reflect a durable, ancient building style that agrees with the description of Og's kingdom.
Lange's Commentary Reformed 1857
Lange emphasizes that the three imperatives to turn, depart, and go are meant to impress God's eagerness to give Canaan. He sees the detailed description of the land as a complete and attractive picture, and the word "behold" as matching that wide promise, making the possession certain and easy.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that the conquests of Sihon and Og are frequently linked in Scripture because they mark the beginning of Israel's triumphs, and are recalled in the Psalms to the praise of God. He notes that even a formidable giant like Og was no match for God's promise, making these victories a foundation for later confidence.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that the phrase points not to the river itself but to the land beyond it. He notes that Jabbok marked the Ammonite border, so crossing it meant entering enemy territory. This geographical detail sharpens the reader's sense of the setting.