Deuteronomy 2:35

KJV

Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.

KJV (with Strong's)

Only the cattle {H929} we took for a prey {H962} unto ourselves, and the spoil {H7998} of the cities {H5892} which we took {H3920}.

Complete Jewish Bible

As booty for ourselves we took only the cattle, along with the spoil from the cities we had captured.

Berean Standard Bible

We carried off for ourselves only the livestock and the plunder from the cities we captured.

American Standard Version

only the cattle we took for a prey unto ourselves, with the spoil of the cities which we had taken.

Commentary

### SUMMARY
Deuteronomy 2:35 concludes Moses' detailed account of Israel's decisive victory over Sihon, king of Heshbon, a pivotal moment in their journey towards the Promised Land. This verse highlights a crucial distinction in God's command for this conquest: while the inhabitants of the cities were utterly destroyed, Israel was explicitly permitted to take the livestock and material goods as plunder for themselves. This act underscored God's specific instructions for this particular engagement, differentiating it from earlier directives regarding nations like Edom, Moab, and Ammon, and demonstrating His sovereign judgment and faithful provision for His people as they advanced towards their inheritance.

### CONTEXT
* **Literary Context:** Deuteronomy 2:35 serves as the concluding statement in Moses' retrospective account of Israel's victory over Sihon, king of Heshbon, which spans from [Deuteronomy 2:26](/deuteronomy/2-26 "Deuteronomy 2:26 - Moses' Message to Sihon") to [Deuteronomy 2:37](/deuteronomy/2-37 "Deuteronomy 2:37 - Israel's Possession of Sihon's Land"). This victory is presented as a direct fulfillment of God's promise to give Israel the land east of the Jordan. The verse immediately follows the grim declaration in [Deuteronomy 2:34](/deuteronomy/2-34 "Deuteronomy 2:34 - Utter Destruction of Cities"), which states that every city was utterly destroyed, including men, women, and children. Verse 35 then provides the exception to this destruction, clarifying what Israel *was* permitted to take. This detail is crucial for understanding the nuanced nature of "holy war" as commanded by God, distinguishing this specific conquest from the total *herem* (devotion to destruction) that would be applied to other cities, such as Jericho later on (cf. [Joshua 6:17-19](/joshua/6-17 "Joshua 6:17-19 - The Ban on Jericho")). The broader narrative of [Deuteronomy 2](/deuteronomy/2 "Deuteronomy 2 - The Wilderness Wanderings and Conquests") emphasizes God's guidance and provision throughout Israel's forty years in the wilderness, culminating in their initial territorial acquisitions.
* **Historical & Cultural Context:** The conquest of Sihon's kingdom occurred as Israel was transitioning from their wilderness wanderings to the threshold of the Promised Land, specifically the Transjordan region. This area was strategically important, controlling major trade routes like the King's Highway. The nations encountered—Edom, Moab, Ammon, and the Amorites (Sihon's people)—were distinct entities with varying relationships to Israel, often involving ancestral ties (e.g., Edom from Esau, Moab and Ammon from Lot). Culturally, warfare in the ancient Near East often involved the taking of spoil as a primary objective, signifying victory and enriching the conquering nation. However, Israel's warfare was unique, often dictated by divine command, which sometimes included the concept of *herem*—the complete devotion of enemies and their possessions to God, usually through destruction. The allowance to take "cattle" and "spoil" in this instance marked a departure from a total *herem* and provided practical resources for the nascent nation as they prepared for settlement, reflecting God's direct involvement in their economic well-being and military strategy.
* **Key Themes:** The verse significantly contributes to several key themes within Deuteronomy and the broader Pentateuch. Firstly, it underscores **Divine Sovereignty and Command**, illustrating that Israel's actions were not based on human ambition but on precise divine directives. God orchestrated the encounter with Sihon, hardened his heart ([Deuteronomy 2:30](/deuteronomy/2-30 "Deuteronomy 2:30 - God Hardens Sihon's Heart")), and delivered him into Israel's hand. Secondly, it highlights **God's Judgment and Provision**. The destruction of Sihon's people served as God's righteous judgment against the wickedness of these Amorite nations, while the permission to take spoil demonstrated God's faithful provision for His people's needs as they prepared to inherit the land. This dual aspect reveals God as both a righteous judge and a benevolent provider. Lastly, the passage emphasizes the **Distinction in Holy War**, showcasing that God's commands regarding warfare were highly specific and varied. Unlike the peaceful passage commanded through Edom, Moab, and Ammon ([Deuteronomy 2:4-6](/deuteronomy/2-4 "Deuteronomy 2:4-6 - God's Command Regarding Edom"), [Deuteronomy 2:9](/deuteronomy/2-9 "Deuteronomy 2:9 - God's Command Regarding Moab"), [Deuteronomy 2:19](/deuteronomy/2-19 "Deuteronomy 2:19 - God's Command Regarding Ammon")), the conquest of Sihon's kingdom was a divinely mandated act of judgment and territorial acquisition, with specific rules for the distribution of spoils.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **cattle (Hebrew, _bᵉhêmâh'_):** From an unused root probably meaning "to be mute," this term properly denotes a dumb beast, especially any large quadruped or animal, often used collectively. In the context of ancient Israel, livestock represented significant wealth, sustenance, and a primary form of capital. Its inclusion as permissible spoil indicates God's practical provision for the Israelites' immediate needs and their future economic stability as they transitioned from nomadic life to settled agriculture. Taking "cattle" was a tangible benefit of conquest, directly contributing to the nation's well-being.
* **prey (Hebrew, _bâzaz'_):** This word is derived from a primitive root meaning "to plunder." While the KJV translates it as "prey" (a noun), the underlying Hebrew root emphasizes the act of seizing or taking for plunder or booty. It signifies movable property and livestock acquired through military victory. The use of "prey" here highlights that these items were legitimately acquired through a divinely sanctioned conquest, serving as a reward or benefit to the victorious Israelites.
* **spoil (Hebrew, _shâlâl'_):** Derived from a root meaning "to strip off" or "to plunder," this noun refers to booty, plunder, or spoil taken in war. Similar to "prey," "spoil" encompasses the general material possessions, goods, valuables, and other movable assets obtained from the captured cities. The pairing of "cattle" (bᵉhêmâh) with "prey" (bâzaz) and "spoil" (shâlâl) ensures a comprehensive description of all the material wealth Israel was permitted to appropriate from Sihon's kingdom, underscoring the completeness of their allowed acquisition.

#### Verse Breakdown
* **"Only the cattle we took for a prey unto ourselves":** This clause establishes a clear and significant exception to the preceding command for the utter destruction (*herem*) of the cities' inhabitants. While the people were destroyed, the livestock was explicitly spared for Israel's benefit. This highlights God's practical provision for His people, allowing them to gain tangible resources from the conquest. The phrase "unto ourselves" underscores that these resources were for Israel's direct use and sustenance, not for dedication to the tabernacle or for complete destruction, as was sometimes the case in other instances of holy war.
* **"and the spoil of the cities which we took":** This second clause broadens the scope of what was permissible to take beyond just livestock. "Spoil" would include other valuable possessions, goods, and movable assets found within the captured cities of Sihon's kingdom. This reinforces the idea of comprehensive material gain for Israel resulting from this divinely sanctioned victory, further emphasizing God's provision and the legitimate acquisition of wealth through conquest. It signifies that the entire material wealth of the conquered cities, apart from the inhabitants, became Israel's possession.

#### Literary Devices
Deuteronomy 2:35 employs **Contrast** and **Emphasis** to convey its message with precision. The verse stands in stark **Contrast** to the total destruction of life detailed in [Deuteronomy 2:34](/deuteronomy/2-34 "Deuteronomy 2:34 - Utter Destruction of Cities"), highlighting the specific and nuanced nature of God's commands in warfare. While the human inhabitants were subject to *herem*, the material possessions were not. This also contrasts with God's earlier directives concerning Edom, Moab, and Ammon, where Israel was forbidden from taking any possessions ([Deuteronomy 2:6](/deuteronomy/2-6 "Deuteronomy 2:6 - God's Command Regarding Edom's Possessions")). The use of "Only" at the beginning of the verse serves as a strong **Emphasis**, drawing the reader's attention to this specific allowance and differentiating it from the general rule of destruction. Furthermore, the pairing of "cattle" with "prey" and "spoil" creates a form of **Merism** or **Comprehensive Language**, indicating that all forms of movable wealth were included in the permissible plunder, thus emphasizing the totality of the material gain for Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:35 is a powerful testament to God's multifaceted character, revealing Him as both a righteous judge and a benevolent provider. The conquest of Sihon's kingdom was not merely a territorial expansion but an act of divine judgment against the Amorites, whose wickedness had reached its full measure (cf. [Genesis 15:16](/genesis/15-16 "Genesis 15:16 - The Iniquity of the Amorites")). Yet, amidst this judgment, God's faithfulness to His covenant people is evident in His provision. The allowance to take spoil directly addressed Israel's practical needs as they prepared to settle the land, demonstrating that God's commands, even those involving severe judgment, always operate within the framework of His care and provision for His chosen ones. This selective application of *herem* underscores the principle that God's justice is precise, and His blessings are tailored to His purposes, ensuring that His people are equipped for the mission He has set before them.

* [Numbers 21:21-35](/numbers/21-21 "Numbers 21:21-35 - Israel's Victory Over Sihon")
* [Deuteronomy 20:10-18](/deuteronomy/20-10 "Deuteronomy 20:10-18 - Laws of Warfare")
* [Joshua 8:2](/joshua/8-2 "Joshua 8:2 - Spoil Taken from Ai")

### REFLECTION AND APPLICATION
Deuteronomy 2:35, while rooted in the ancient context of holy war, offers profound lessons for contemporary believers. It reminds us that God is sovereign over all nations and circumstances, and His plans, though sometimes beyond our full comprehension, are always just and purposeful. Just as God provided for Israel's physical needs through the spoil of conquest, He continues to provide for His people today, often in unexpected ways, even amidst spiritual battles. This verse encourages us to trust in God's specific guidance for our lives, recognizing that His commands are not arbitrary but are designed for our good and His glory. It challenges us to discern God's will carefully, understanding that His methods and directives may vary depending on the situation, and to obey Him wholeheartedly, knowing that His provision will accompany His call. Ultimately, it calls us to acknowledge God as the source of all our blessings and to live in grateful submission to His divine authority, recognizing that His wisdom far surpasses our own.

#### Questions for Reflection
* **How does understanding God's specific commands for Israel's conquests, including the allowance for spoil, deepen your appreciation for His sovereignty and justice?**
* **In what ways does God provide for your needs today, even in challenging or seemingly harsh circumstances?**
* **How can we discern God's specific will for our lives, recognizing that His methods may differ from situation to situation?**
* **What does this verse teach us about the balance between God's judgment on sin and His provision for His people?**

### FAQ

**Why was Israel allowed to take spoil from Sihon but not from Edom, Moab, or Ammon?**

Answer: The distinction lies in God's specific commands and His sovereign purposes for each nation. For Edom, Moab, and Ammon, God explicitly instructed Israel not to provoke war or take their land and possessions because He had already allotted those territories to them as an inheritance ([Deuteronomy 2:4-6](/deuteronomy/2-4 "Deuteronomy 2:4-6 - God's Command Regarding Edom"), [Deuteronomy 2:9](/deuteronomy/2-9 "God's Command Regarding Moab"), [Deuteronomy 2:19](/deuteronomy/2-19 "God's Command Regarding Ammon")). Their lands were not part of the inheritance promised to Abraham's descendants. In contrast, Sihon, king of Heshbon, was an Amorite, whose land was part of the territory God intended for Israel. God hardened Sihon's heart to resist Israel ([Deuteronomy 2:30](/deuteronomy/2-30 "God Hardens Sihon's Heart")) specifically so that Israel could defeat him and take his land as a possession, including his cities and their spoil. This demonstrates that God's instructions for "holy war" were not uniform but were precisely tailored to His overarching redemptive plan and specific judgments against particular nations, distinguishing between those to be conquered and those to be passed through peacefully.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:35, detailing Israel's acquisition of spoil from Sihon's defeated kingdom, finds its ultimate Christ-centered fulfillment in the victory of Jesus over sin, death, and the powers of darkness. Just as Israel, God's chosen people, took the spoils of war as a sign of their triumph and God's provision, so too does Christ, the true Israel, conquer His enemies and distribute the spoils of His victory to His church. His death on the cross was not a defeat but a decisive triumph, disarming the spiritual rulers and authorities and making a public spectacle of them, triumphing over them by the cross ([Colossians 2:15](/colossians/2-15 "Christ's Triumph Over Powers")). The "spoil" for believers is not material wealth from earthly conquest, but the infinitely greater spiritual blessings of salvation: forgiveness of sins, righteousness, eternal life, the indwelling Holy Spirit, and the promise of an eternal inheritance ([Ephesians 1:3-14](/ephesians/1-3 "Spiritual Blessings in Christ")). Christ's victory over the "strong man" (Satan) enables Him to plunder his house and set the captives free ([Mark 3:27](/mark/3-27 "Plundering the Strong Man's House")). Thus, the ancient narrative of Israel taking "cattle" and "spoil" foreshadows the spiritual riches and freedom that Christ secures for all who believe, demonstrating God's ultimate provision for His new covenant people through the Lamb who was slain and has conquered ([Revelation 5:9-10](/revelation/5-9 "The Lamb Who Was Slain")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 31:9

And the children of Israel took [all] the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods.

Numbers 31:11

And they took all the spoil, and all the prey, [both] of men and of beasts.

Deuteronomy 20:14

But the women, and the little ones, and the cattle, and all that is in the city, [even] all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee.

Joshua 8:27

Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which he commanded Joshua.