Bilangan 31:17-18

31:17 Now therefore kill every boy, ¹  and kill every woman who has had sexual intercourse with a man. ²  31:18 But all the young women ³  who have not had sexual intercourse with a man ⁴  will be yours. ⁵ 

Ulangan 2:34

2:34 At that time we seized all his cities and put every one of them ⁶  under divine judgment, ⁷  including even the women and children; we left no survivors.

[31:17]  ¹ tn Heb “every male among the little ones.”

[31:17]  sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.

[31:17]  ² tn Heb “every woman who has known [a] man by lying with a man.”

[31:18]  ³ tn Or “girls.” The Hebrew indicates they would be female children, making the selection easy.

[31:18]  ⁴ tn Heb “who have not known [a] man by lying with a man.”

[31:18]  ⁵ sn Many contemporary scholars see this story as fictitious, composed by the Jews during the captivity. According to this interpretation, the spoils of war here indicate the wealth of the Jews in captivity, which was to be given to the Levites and priests for the restoration of the sanctuary in Jerusalem. The conclusion drawn from this interpretation is that returning Jews had the same problem as the earlier ones: to gain a foothold in the land. Against this interpretation of the account is a lack of hard evidence, a lack which makes this interpretation appear contrived and subjective. If this was the intent of a later writer, he surely could have stated this more clearly than by making up such a story.

[2:34]  ⁶ tn Heb “every city of men.” This apparently identifies the cities as inhabited.

[2:34]  ⁷ tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.

[2:34]  sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant.