You shall buy meat of them for money, that you may eat; and you shall also buy water of them for money, that you may drink.
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EXPOSITORY (ENGLISH BIBLE)Ye shall buy meat . . . and . . . water.—Comp. Genesis 14:23, “Lest thou shouldest say, I have made Abram rich,” and Deuteronomy 15:1, “I am thy shield, and thy exceeding great reward.”Deuteronomy 2:6. Buy meat of them for money — For though the manna did yet rain upon them, they were not forbidden to buy other meats when they had opportunity, but only were forbidden greedily to hunger after them when they could not obtain them. Buy water — For water in those parts was scarce, and therefore private persons did severally dig pits for their particular use.2 Samuel 8:14, yet they were not dispossessed of their land, and in the reign of Jehoshaphat they regained their independence 2 Kings 8:20-22. Buy meat of them; for though the manna did yet rain upon them, they were not forbidden to buy other meats when they had opportunity, but only were forbidden greedily to hunger after them when they could not obtain them.
Buy water of them; for water in those parts was scarce, and therefore private persons did severally dig pits for their particular use. See Genesis 26:18 Numbers 21:18.
and ye shall also buy water of them for money; that ye may drink; which was usual in those hot countries; See Gill on Numbers 20:19 or dig water (y) that is, pay for digging of wells for water, or buy water out of wells dug in the land of Edom. Jarchi says in maritime places they express buying by this word, and so it is used in the Arabic language; See Gill on Hosea 3:2.Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.
EXEGETICAL (ORIGINAL LANGUAGES)Ye shall purchase … ye shall buy] Heb. shabar, literally to deal in grain (Genesis 41:57, etc.), but also victuals (Genesis 42:7), and karah, to buy, only here Hosea 3:2 and in Job. JE, Numbers 20:19 : if we drink of thy water, I and my cattle, then I will give the price thereof. To-day nomad Arabs, who winter in the warm ‘Arabah, seek to cross Mt Se‘îr with their cattle by one or other of several passes to summer pastures on the E. plateau and the wilderness of Moab. The passes are easily defended by the peasants of the Mt, who seek to prevent them; yet they are glad when the nomads travel on the edge of the desert, for then they can barter with them (Musil, Edom, ii. 15). Where there are no brooks but only cisterns or easily guarded springs, the peasant possessors of these will refuse to sell even small draughts to one or two passing travellers, as the writer has more than once experienced; cp. Musil, Moab, 132. It is conceivable how water would be still more jealously guarded from a large caravan or host, with appetites sufficient to exhaust the cisterns. It is implied in Deuteronomy 2:29 that Edom agreed to supply food and water.Deuteronomy 9:25. It seemed superfluous to mention more precisely the time they spent in Kadesh, because that was well known to the people, whom Moses was addressing. He therefore contented himself with fixing it by simply referring to its duration, which was known to them all. It is no doubt impossible for us to determine the time they remained in Kadesh, because the expression "many days" is imply a relative one, and may signify many years, just as well as many months or weeks. But it by no means warrants the assumption of Fires and others, that no absolute departure of the whole of the people from Kadesh ever took place. Such an assumption is at variance with Deuteronomy 2:1. The change of subjects, "ye sat," etc. (Deuteronomy 1:46), and "we turned and removed" (Deuteronomy 2:1), by no means proves that Moses only went away with that part of the congregation which attached itself to him, whilst the other portion, which was most thoroughly estranged from him, or rather from the Lord, remained there still. The change of subject is rather to be explained from the fact that Moses was passing from the consideration of the events in Kadesh, which he held up before the people as a warning, to a description of the further guidance of Israel. The reference to those events had led him involuntarily, from Deuteronomy 1:22 onwards, to distinguish between himself and the people, and to address his words to them for the purpose of bringing out their rebellion against God. And now that he had finished with this, he returned to the communicative mode of address with which he set out in Deuteronomy 1:6, but which he had suspended again until Deuteronomy 1:19.
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