Deuteronomy 3:7

KJV

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

KJV (with Strong's)

But all the cattle {H929}, and the spoil {H7998} of the cities {H5892}, we took for a prey {H962} to ourselves.

Complete Jewish Bible

But we took all the livestock, along with the spoil from the cities, as booty for ourselves.

Berean Standard Bible

But all the livestock and plunder of the cities we carried off for ourselves.

American Standard Version

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

Commentary

### SUMMARY
Deuteronomy 3:7 details a specific aspect of Israel's conquest of King Og's kingdom of Bashan, clarifying that while the cities and their inhabitants were utterly destroyed, the Israelites were permitted by divine command to take all the cattle and other valuable spoils for themselves. This verse highlights God's provision for His people amidst the judgment of wicked nations, demonstrating both His sovereignty in granting victory and His care for Israel's material needs as they prepared to inherit the Promised Land.

### CONTEXT
* **Literary Context:** Deuteronomy 3:7 is embedded within Moses' extensive second discourse to the Israelites on the plains of Moab, delivered just before they cross the Jordan into Canaan. This chapter specifically recounts the victorious conquest of King Og of Bashan, immediately following the account of the defeat of King Sihon of Heshbon in [Deuteronomy 2:24-37](/deuteronomy/2-24 "Deuteronomy 2:24-37 - Conquest of Sihon"). Moses' purpose in this recounting is to remind the new generation of Israel of God's faithfulness and power, bolstering their courage for the impending conquest of the Promised Land. Verses [Deuteronomy 3:3-6](/deuteronomy/3-3 "Deuteronomy 3:3-6 - Utter Destruction of Cities") emphasize the complete destruction of the cities and their inhabitants, a practice known as *cherem* (devotion to destruction). Verse 7, however, provides a crucial distinction, clarifying that the livestock and other valuables were specifically taken as spoil, differentiating this aspect of the conquest from the total annihilation of all living things and possessions in other instances.
* **Historical & Cultural Context:** The setting is the plains of Moab, east of the Jordan River, around 1406 BC, as Israel concludes their wilderness wanderings. The Amorites, including King Og of Bashan, were formidable inhabitants of Transjordan, known for their fortified cities and military strength. Bashan itself was a fertile region, rich in pastures and livestock, making the "cattle" and "spoil" mentioned in this verse particularly valuable. Ancient Near Eastern warfare often involved the taking of plunder as a significant outcome of victory, serving both as a reward for the conquering army and a means of sustaining the nation. The concept of *cherem* (Hebrew: חרם, "devoted thing," "ban") was a unique Israelite practice, where certain enemies or their possessions were "devoted" to God, typically meaning utter destruction, often by fire, with nothing taken for personal gain. Deuteronomy 3:7 shows a nuanced application of this principle, where the people were destroyed, but the material wealth was permitted to be taken, indicating God's specific and varied instructions for different conquests.
* **Key Themes:** This verse contributes to several overarching themes in Deuteronomy and the broader Pentateuch. It powerfully underscores **Divine Provision and Victory**, demonstrating that God Himself fought for Israel, enabling them to conquer powerful kings and acquire vast resources, fulfilling His promise to provide for His people as they entered the land (cf. [Deuteronomy 2:36](/deuteronomy/2-36 "Deuteronomy 2:36 - No City Too Strong")). The explicit mention of "all the cattle, and the spoil of the cities" highlights the theme of **Spoils of War** as a legitimate and divinely sanctioned outcome, crucial for sustaining the Israelite population. Furthermore, the verse illustrates a **Distinction in Conquest**, revealing that God's commands regarding *cherem* were not monolithic; while the inhabitants were utterly destroyed, the material wealth was permitted to be taken, showcasing God's specific directives tailored to the circumstances and the nature of the enemy, and His ultimate purpose to bless His covenant people. This contrasts with other instances where all spoil was to be destroyed, emphasizing God's sovereign discretion in the execution of His judgment and provision.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Cattle (Hebrew, מִקְנֶה, _miqneh_'):** This term refers broadly to livestock, including sheep, goats, and especially large herds of cattle. In the ancient world, livestock represented significant wealth, sustenance, and a primary form of capital. Taking "all the cattle" from Og's prosperous kingdom of Bashan thus signifies a substantial acquisition of resources for the Israelites, providing food, hides, and a basis for economic stability.
* **Spoil (Hebrew, שָׁלָל, _shalal_'):** This word denotes plunder, booty, or the material possessions taken from a defeated enemy in war. It encompasses valuable goods, treasures, and anything of worth found within the conquered cities that was not destroyed. The mention of "spoil of the cities" indicates that beyond livestock, the Israelites also appropriated other valuable items, further enriching them and demonstrating the comprehensive nature of the victory and God's provision.

#### Verse Breakdown
* **"But all the cattle,"**: This clause introduces the specific exception or clarification to the preceding verses (Deuteronomy 3:3-6), which detailed the utter destruction of the inhabitants and cities. It signals that while human life was eradicated and cities were laid waste, the valuable livestock was preserved and taken.
* **"and the spoil of the cities,"**: This expands on the previous phrase, indicating that not only the cattle but also other valuable possessions and goods found within the conquered cities were taken. This broad term encompasses everything from household items to precious metals, further emphasizing the material benefits derived from the conquest.
* **"we took for a prey to ourselves."**: This concluding phrase explicitly states the outcome: the Israelites appropriated these acquired resources for their own use and benefit. The phrase "for a prey" (from Hebrew בַּז, _baz_, meaning "plunder" or "booty") reinforces the idea of taking war spoils. The "we" refers to the Israelite army and, by extension, the nation as a whole, indicating a collective gain and God's direct provision for His people's material needs.

#### Literary Devices
Deuteronomy 3:7 employs several literary devices. **Recapitulation** is central to the entire discourse, with Moses recounting past events to instruct and encourage the new generation. This specific verse provides a crucial **Contrast** to the *cherem* (utter destruction) described in the preceding verses, highlighting God's nuanced commands regarding the spoils of war. While the people and cities were devoted to destruction, the material wealth was specifically exempted and taken. This distinction serves to emphasize **Divine Provision**, showcasing God's care for Israel's physical needs even amidst the execution of judgment. The straightforward declarative statement also lends an air of **Historical Veracity**, reinforcing the idea that these events genuinely occurred as part of God's unfolding plan.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 3:7 profoundly illustrates God's multifaceted character, revealing Him as both a righteous judge and a faithful provider. While the preceding verses highlight His judgment against the wicked Amorites, this verse underscores His covenant faithfulness to Israel, ensuring their material well-being. The acquisition of wealth through divinely sanctioned warfare demonstrates that God's plan for His people included not only spiritual and territorial inheritance but also practical sustenance. This act of taking spoil was a direct fulfillment of God's promise to fight for Israel and provide for their needs as they entered the land, setting the stage for their settlement and prosperity. It reminds us that God's sovereignty extends over all aspects of life, including the material, and that His provisions are often tied to His redemptive purposes.

* [Numbers 31:9-11](/numbers/31-9 "Numbers 31:9-11 - Spoils from Midian")
* [Joshua 8:26-27](/joshua/8-26 "Joshua 8:26-27 - Spoils from Ai")
* [Psalm 105:43-44](/psalms/105-43 "Psalm 105:43-44 - God Brings Israel Out with Joy")

### REFLECTION AND APPLICATION
Deuteronomy 3:7, though set in the context of ancient warfare, offers enduring principles for believers today. It reminds us of God's meticulous care for His people, even in challenging circumstances. Just as God provided for Israel's physical needs through the spoils of war, He continues to be our faithful Provider, meeting our needs according to His riches in glory. This verse encourages us to trust in His sovereign hand, recognizing that His plans for us include both spiritual blessings and practical provisions. It also prompts us to consider how God's commands, though sometimes difficult to understand from a human perspective, are always purposeful and ultimately for the good of His people and the advancement of His kingdom. We are called to discern God's specific will for our lives, knowing that obedience leads to His blessing and provision, enabling us to fulfill the unique purposes He has for us in our own "promised land" of faith.

#### Questions for Reflection
* **How does God's provision for Israel in Deuteronomy 3:7 encourage your trust in His provision for your own life today?**
* **In what ways might God be providing for your "material needs" (broadly understood) even in difficult or challenging circumstances?**
* **How can understanding the specific nuances of God's commands in the Old Testament (like the distinction between *cherem* and taking spoil) deepen your appreciation for His wisdom and sovereignty?**

### FAQ

**Why did God allow Israel to take spoil in this instance but commanded total destruction (cherem) in others?**

Answer: God's commands regarding conquest, including the practice of *cherem* (utter destruction), were not uniform but varied based on specific divine directives and the nature of the enemy. In cases like the conquest of Jericho ([Joshua 6:17-19](/joshua/6-17 "Joshua 6:17-19 - Devotion of Jericho")), everything was to be utterly destroyed as a sign of God's judgment and to prevent Israel from being corrupted by pagan practices and idolatry. However, in other instances, like the conquest of Og in Deuteronomy 3:7 or the Midianites in [Numbers 31:9-11](/numbers/31-9 "Numbers 31:9-11 - Spoils from Midian"), God explicitly permitted Israel to take the livestock and other material spoils. This distinction highlights God's sovereign discretion and His dual purposes: executing judgment on wicked nations while simultaneously providing for His covenant people. The valuable spoils served as a practical means of sustaining the Israelite nation as they settled the land, demonstrating God's faithfulness to meet their material needs.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 3:7, with its focus on divine victory and provision through the spoils of war, finds its ultimate fulfillment in Jesus Christ. While Israel's conquest involved physical warfare and material gain, Christ's victory is spiritual and eternal, securing for His people far greater "spoils." He is the ultimate Conqueror who "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Powers")). Through His death and resurrection, Christ defeated sin, death, and the devil, plundering their dominion and setting captives free. The "spoils" of Christ's victory are not earthly cattle or silver, but spiritual blessings: forgiveness of sins ([Ephesians 1:7](/ephesians/1-7 "Ephesians 1:7 - Redemption Through His Blood")), eternal life ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")), adoption as children of God ([Galatians 4:5](/galatians/4-5 "Galatians 4:5 - Adoption as Sons")), and the indwelling of the Holy Spirit ([Ephesians 1:13-14](/ephesians/1-13 "Ephesians 1:13-14 - Sealed with the Holy Spirit")). Just as God provided for Israel's physical needs, Christ provides for our every spiritual need, offering abundant life and equipping us for His service. We, as believers, are the beneficiaries of His ultimate triumph, inheriting a spiritual kingdom and an imperishable inheritance ([1 Peter 1:4](/1_peter/1-4 "1 Peter 1:4 - An Inheritance Imperishable")).

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

Deuteronomy 2:35

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

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.

Joshua 11:11

And they smote all the souls that [were] therein with the edge of the sword, utterly destroying [them]: there was not any left to breathe: and he burnt Hazor with fire.

Joshua 11:14

And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe.