Text -- Numbers 21:21-35 (NET)

The Victory over Sihon and Og

21:21 Then Israel sent messengers to King Sihon of the Amorites, saying, 21:22 “Let us pass through your land; we will not turn aside into the fields or into the vineyards, nor will we drink water from any well, but we will go along the King’s Highway until we pass your borders.” 21:23 But Sihon did not permit Israel to pass through his border; he gathered all his forces together and went out against Israel into the wilderness. When he came to Jahaz, he fought against Israel. 21:24 But the Israelites defeated him in battle and took possession of his land from the Arnon to the Jabbok, as far as the Ammonites, for the border of the Ammonites was strongly defended. 21:25 So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. 21:26 For Heshbon was the city of King Sihon of the Amorites. Now he had fought against the former king of Moab and had taken all of his land from his control, as far as the Arnon. 21:27 That is why those who speak in proverbs say, “Come to Heshbon, let it be built. Let the city of Sihon be established! 21:28 For fire went out from Heshbon, a flame from the city of Sihon. It has consumed Ar of Moab and the lords of the high places of Arnon. 21:29 Woe to you, Moab. You are ruined, O people of Chemosh! He has made his sons fugitives, and his daughters the prisoners of King Sihon of the Amorites. 21:30 We have overpowered them; Heshbon has perished as far as Dibon. We have shattered them as far as Nophah, which reaches to Medeba.” 21:31 So the Israelites lived in the land of the Amorites. 21:32 Moses sent spies to reconnoiter Jaazer, and they captured its villages and dispossessed the Amorites who were there. 21:33 Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces marched out against them to do battle at Edrei. 21:34 And the Lord said to Moses, “Do not fear him, for I have delivered him and all his people and his land into your hand. You will do to him what you did to King Sihon of the Amorites, who lived in Heshbon. 21:35 So they defeated Og, his sons, and all his people, until there were no survivors, and they possessed his land.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 21:21

By God's allowance, that so Sihon's malice might be the more evident and inexcusable, and their title to his country more clear in the judgment of all men, as being gotten by a just war, into which they were forced for their own defence.

Wesley: Num 21:22

They spoke what they seriously intended and would have done, if he had given them quiet passage.

Wesley: Num 21:24

Or, which reached from Arnon; and so here is a description or limitation of Sihon's conquest and kingdom, that is, extended only from Arnon, unto the children of Ammon; and then the following words, for the border of the children of Ammon was strong, come in very fitly, not as a reason why the Israelites did not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deu 3:8, but as a reason why Sihon could not enlarge his conquests to the Ammonites, as he had done to the Moabites.

Wesley: Num 21:24

A river by which the countries of Ammon and Moab were in part bounded and divided.

Wesley: Num 21:24

Either by the advantage of the river, or by their strong holds in their frontiers.

Wesley: Num 21:26

This is added as a reason why Israel took possession of this land, because it was not now the land of the Moabites, but in the possession of the Amorites.

Wesley: Num 21:26

The predecessor of Balak, who was the present king. See the wisdom of providence, which prepares long before, for the accomplishing God's purposes in their season! This country being designed for Israel, is before - hand put into the hand of the Amorites, who little think they have it but as trustees, till Israel comes of age. We understand not the vast reaches of providence: but known unto God are all his works!

Wesley: Num 21:27

The poets or other ingenious persons, of the Amorites or Canaanites, who made this following song of triumph over the vanquished Moabites: which is here brought in, as a proof that this was now Sihon's land, and as an evidence of the just judgment of God in spoiling the spoilers, and subduing those who insulted over their conquered enemies.

Wesley: Num 21:27

These are the words either of Sihon speaking to his people, or of the people exhorting one another to come and possess the city which they had taken.

Wesley: Num 21:27

That which once was the royal city of the king of Moab, but now is the city of Sihon.

Wesley: Num 21:28

The fury of war, which is fitly compared to fire.

Wesley: Num 21:28

That city which before was a refuge and defence to all the country, now is turned into a great annoyance.

Wesley: Num 21:28

This may be understood not of the city Ar, but of the people or the country subject or belonging to that great and royal city.

Wesley: Num 21:28

The princes or governors of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river Arnon. So the Amorites triumphed over the vanquished Moabites. But the triumphing of the wicked is short!

Wesley: Num 21:29

The worshippers of Chemosh: so the God of the Moabites was called. He, that is, their God, hath delivered up his own people to his and their enemies; nor could he secure even those that had escaped the sword, but suffered them to be carried into captivity. The words of this and the following verse seem to be not a part of that triumphant song made, by some Amoritish poet, which seems to be concluded, Num 21:28, but of the Israelites making their observation upon it. And here they scoff at the impotency not only of the Moabites, but of their God also, who could not save his people from the sword of Sihon and the Amorites.

Wesley: Num 21:30

Though you feeble Moabites, and your God too, could not resist Sihon, we Israelites, by the help of our God, have shot, with success and victory, at them, at Sihon and his Amorites.

Wesley: Num 21:30

The royal city of Sihon, and by him lately repaired, Is perished - Is taken away from Sihon, and so is all his country, even as far as Dibon.

Wesley: Num 21:32

One of the cities of Moab formerly taken from them by Sihon, and now taken from him by the Israelites.

Wesley: Num 21:33

Who also was a king of the Amorites. And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places.

Wesley: Num 21:33

A rich country, famous for its pastures and breed of cattle, and for its oaks.

JFB: Num 21:21-23

The rejection of their respectful and pacific message was resented--Sihon was discomfited in battle--and Israel obtained by right of conquest the whole of the Amorite dominions.

JFB: Num 21:24

Now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory.

JFB: Num 21:24

A reason stated for Sihon not being able to push his invasion further.

JFB: Num 21:25

After exterminating the inhabitants who had been previously doomed (Deu 2:34).

JFB: Num 21:26

(Son 7:4) --situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city.

JFB: Num 21:27-30

Here is given an extract from an Amorite song exultingly anticipating an extension of their conquests to Arnon. The quotation from the poem of the Amorite bard ends at Num 21:28. The two following verses appear to be the strains in which the Israelites expose the impotence of the usurpers.

JFB: Num 21:29

The name of the Moabite idol (1Ki. 11:7-33; 2Ki 23:13; Jer 48:46).

JFB: Num 21:29

That is, their god, hath surrendered his worshippers to the victorious arms of Sihon.

JFB: Num 21:33

A name given to that district from the richness of the soil--now Batanea or El-Bottein--a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south.

JFB: Num 21:33

A giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.

JFB: Num 21:34-35

A necessary encouragement, for Og's gigantic stature (Deu 3:11) was calculated to inspire terror. He and all his were put to the sword.

Clarke: Num 21:26

For Heshbon was the city of Sihon, etc. - It appears therefore that the territory now taken from Sihon by the Israelites was taken from a former king of Moab, in commemoration of which an epikedion or war song was made, several verses of which, in their ancient poetic form, are here quoted by Moses.

Clarke: Num 21:27

They that speak in proverbs - המשלים hammoshelim , from משל mashal , to rule, to exercise authority; hence a weighty proverbial saying, because admitted as an axiom for the government of life. The moshelim of the ancient Asiatics were the same, in all probability, as the Poetae among the Greeks and Latins, the shaara among the Arabs, who were esteemed as Divine persons, and who had their name from shaara , he knew, understood; whose poems celebrated past transactions, and especially those which concerned the military history of their nation. These poets were also termed sahebi deewan , companions or lords of the council of state, because their weighty sayings and universal knowledge were held in the highest repute. Similar to these were the bards among the ancient Druids, and the Sennachies among the ancient Celtic inhabitants of these nations

The ode from the 27th to the 30th verse is composed of three parts. The first takes in Num 21:27 and Num 21:28; the second Num 21:29; and the third Num 21:30

The first records with bitter irony the late insults of Sihon and his subjects over the conquered Moabites

The second expresses the compassion of the Israelites over the desolations of Moab, with a bitter sarcasm against their god Chemosh, who had abandoned his votaries in their distress, or was not able to rescue them out of the hands of their enemies

The third sets forth the revenge taken by Israel upon the whole country of Sihon, from Heshbon to Dibon, and from Nophah even to Medeba. See Isa 15:1, Isa 15:2

The whole poem, divided into its proper hemistichs, as it stands in Kennicott’ s Hebrew Bible, is as follows: -

Verse 27. Part

Come ye to Heshbon, let it be rebuilt

The city of Sihon, let it be established

Verse 2

For from Heshbon the fire went out

And a flame from the city of Sihon

It hath consumed the city of Moab

With the lords of the heights of Arnon

Verse 29. Part

Alas for thee, O Moab

Thou hast perished, O people of Chemosh

He hath given up his fugitive son

And his daughters into captivity

To the king of the Amorites, Sihon

Verse 30. Part

But on them have We lifted destruction

From Heshbon even to Dibon

We have destroyed even to Nophah

The fire did reach to Medebah

See Kennicott’ s Remarks.

Clarke: Num 21:35

So they smote him, and his sons - There is a curious note of Dr. Lightfoot here, of which I should think it wrong to deprive the reader

"Sihon and Og conquered, A. M. 2553. Of the life of Moses, 120. From the Exodus, 40. It is now six and twenty generations from the creation, or from Adam to Moses; and accordingly doth Psalm 136, rehearse the durableness of God’ s mercy six and twenty times over, beginning the story with the creation, and ending it in the conquest of Sihon and Og. The numerals of the name יהוה Jehovah amount to the sum of six and twenty.

On some difficulties in this chapter Dr. Kennicott makes the following observations: -

"This one chapter has several very considerable difficulties; and some verses, as now translated, are remarkably unintelligible, A true state of this chapter is not, however, to be despaired of; and it has in it some circumstances which merit more than common attention. It contains the history of the last part of the travels of the Israelites in their way to the promised land; beginning with them at Mount Hor, the thirty-fourth encampment, and concluding with them, as in their forty-second and last encampment, near Jordan, in the country which they had acquired by conquest over Sihon, king of the Amorites

"It begins with saying - that King Arad, the Canaanite, who dwelt in the south, (in the land of Canaan, Num 33:40), attacked Israel and was defeated, and that Israel destroyed their cities; and that, after destroying these Canaanite cities, and consequently after being in a part of Canaan, a part of the very country they were going to, on the west of the Dead Sea, they returned towards the Red Sea, and near the eastern tongue or gulf of the Red Sea, on the south of Edom, marched round Edom to the east of the Dead Sea, in order to enter Canaan from the east side of Jordan

"This surprising representation of so vast and dangerous a march, quite unnecessarily performed, is owing to two circumstances. The first is, (Num 21:1), the Canaanites heard that Israel was coming by the way of the spies, meaning, by the way the spies went from Kadesh-Barnea into Canaan. But this being impossible, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-gaber, and were turning round Edom, to the south-east; it is happy that the word rendered spies, in our version, is in the Greek a proper name, (Atharim), which removes that difficulty: and the other difficulty (Num 21:2, Num 21:3) is removed by the Greek version likewise, according to which, the vow made, with the facts subsequent, does not signify destroying the Canaanite cities, but devoting them to destruction at some future time. See Wall’ s Crit. Notes

"It proceeds with saying, that after defeating the Canaanites at Mount Hor, they journeyed from Mount Hor by the way of the Red Sea, (in the road from Ammon, Midian, etc., to the eastern gulf of the Red Sea), to compass the land of Edom; that on their murmuring for want both of bread and of water they were punished by fiery serpents, after which they marched to Oboth, and thence to Ije-abarim in the wilderness, east of Moab. The encampments of the Israelites, amounting to forty-two, are recorded all together, in historical succession, in Numbers 33, where Ije-abarim is the 38th; Dibon-gad, 39; Almon-Diblathaim, 40; mountains of Abarim, 41; and the plains of Moab, by Jordan, 42. This regular detail in Numbers 33 has occasioned great perplexity as to Numbers 21, where, after the stations at Oboth and Ije-abarim, in Num 21:10, Num 21:11, we have, in Num 21:19, Num 21:20, the words Mattanah, Nahaliel, and Bamoth; which are usually considered as the proper names of three places, but widely different from the three proper names after Ije-abarim in the catalogue at Numbers 33

"But there is, in reality, no inconsistency here. In the plain and historical catalogue (Numbers 33). the words are strictly the proper names of the three places; but here the words Mattanah, Nahaliel, and Bamoth follow some lines of poetry, and seem to form a continuation of the song. They evidently express figurative and poetical ideas. The verbs journeyed from and pitched in are not found here, though necessary to prose narration: see Num 33:10 and Num 33:11 here, and Numbers 33. Lastly, Num 21:20, (in this 21st chapter), usually supposed to express the last encampment, does not. Pisgah signifies a hill; and the Israelites could not encamp on the top of any single hill, such as this is described. Balak took Balaam to the top of Peor, which looketh toward Jeshimon, (Num 23:28), which Peor undoubtedly was in Moab. He took him to another hill in Moab, when he took him (Num 23:14) to the top of Pisgah, in the field of Zophim. And if the Pisgah or hill in Num 21:20, was in the country of Balak, it could not point out the last encampment, which was not in Balak’ s country, but north of Arnon

"The word Mattanah probably alludes to a place distinguished by some gift or blessing from God. Fagius says

Nomen loci, ab eventu aquarum quas Dominus ibi dedit, sic appellati ; מתנה nam significat donum

‘ The name of the place was so called, from the circumstance of the waters which the Lord gave there; for Mattanah signifies a gift.’ נהליאל Nahaliel is torrentes Dei ; i. e., great streams, particularly seasonable or salutary. And במות Bamoth (Num 21:20) may point out any high places of signal benefit in the country of Moab, or it may answer to the last station but one, which was the mountains of Abarim

If, therefore, these words were meant to express poetically some eminent blessing, what blessing was so likely to be then celebrated as copious streams of water? And after they had wandered nearly forty years through many a barren desert, and after (compare Deu 8:15) having passed through that great and terrible wilderness, wherein were fiery serpents and drought, where there was no water, it is no wonder they should shout for joy at finding water in plenty, and finding it almost on the banks of Arnon, the last river they were to pass, in their way to their last station, east of Jordan. No wonder they should sing in poetic rapture, that after the wilderness was (Mattanah) the Gift Of God; meaning the great well in Moab, dug by public authority; and no wonder that, after such a gift, there were (Nahaliel) blessed streams, by which they passed, till they came to (Bamoth) the high places from which, perhaps, these streams descended. And the thanksgiving ends, where the blessing was no longer wanted, on their coming down into the valley, along the banks of Arnon, which was then the north boundary of Moab

"The Israelites had spent no less than thirty-eight years in coming from Kadesh-Barnea to their encampment north of Zared. Here, at this fortieth station, they were commanded to pass through Moab by ער Ar , the chief city; but were not to stop till they came to the valley on the south of Arnon. At this last station but one they probably continued no longer than was necessary for sending messengers to Sihon, king of the Amorites, at Heshbon, and receiving his answer. They then crossed the Arnon; and having vanquished Sihon and Og, took possession of the forty-second and last encampment

"This one chapter has three pieces of poetry, either fragments or complete; and poetry, seldom found in a historical narrative, may be here accounted for from the exuberance of joy which must have affected these wearied travelers, when arriving thus happily near their journey’ s end. What occurs first is in Num 21:14; and has often been called the fragment of an old Amorite song. But it may have been Amorite or Moabite, or either or neither, for the subject matter of it, as it is generally understood, if indeed it can be said to be understood at all. The words את והב בסופה ואת הנתליס ארנו, usually supposed to contain this fragment, do not signify, as in our English version, What he did in the Red Sea, and in the brooks of Arnon. Without enumerating the many interpretations given by others, I shall offer a new one, which seems to make good sense, and a sense very pertinent

"Observe first, that there must have been a place called Suph, near the conflux of the Arnon and Jordan; because Moses, whilst in that last station, begins Deuteronomy with saying, he was on this side (i. e., east) of Jordan, over against Suph. By this word is not here meant the Red Sea; partly, because that has every where else the word for sea before it, and partly, because of the great distance of the Red Sea now from Moses. The single word, therefore, signifies here some place in itself obscure, because no where mentioned but in these two passages. And yet we cannot wonder that Moses should mention it twice, as the word Suph, introduced in speaking of the two last encampments, recalled to mind the Sea of Suph, so glorious to Israel, near the beginning of their march towards Canaan

"Moses had now led Israel from the Red Sea to the river Arnon, through many dreadful dangers, partly from hostile nations, partly from themselves; such dangers as no other people ever experienced, and such as no people could have surmounted, without the signal favor of the Almighty. And here, just before the battles with Sihon and Og, he reminds them of Pharaoh, etc.; and he asserts, that in the history of the wars it shall be recorded that Jehovah, who had triumphantly brought Israel through the Sea of Suph, near Egypt, at first, had now conducted him to Suph, near Arnon; tha

Jehovah went with him to Suph

And he came to the streams of Arnon

"This version removes the difficulties urged by Hobbes, page 266, fol. 1750; by Spinoza, page 108, 4th., 1670; and retailed in a deistical pamphlet called The Doubts of the Infidels, page 4, 8vo., 1781

"The general meaning of the next piece of poetry seems to be this: that at some distance from the city of Ar, by which the Israelites were to pass, (Deu 2:18), they came to A Well of uncommon size and magnificence, which seems to have been sought out, built up, and adorned for the public, by the rulers of Moab. And it is no wonder that, on their arrival at such a well, they should look upon it as a blessing from Heaven, and speak of it as a new miracle in their favor

17.    Then Israel sang this song: -
Spring up, O Well! Sing ye hitherto

18.    The Well! princes searched it out;
The nobles of the people have digged it;
By their decree, by their act of government,
So, after the wilderness, was Mattanah

19.    And after Mattanah were Nahaliel!
And after Nahaliel were Bamoth

20.    And after Bamoth was the valley;
Where, in the country of Moab, Appeareth the top of Pisgah,
Which is over against Jeshimon

See Dr. Kennicott’ s Remarks upon Select Passages in the Old Testament.

Calvin: Num 21:21

Num 21:21.And Israel sent messengers The second narration, which I have subjoined from Deuteronomy, is the fuller; nevertheless, a question arises from it, for what reason this embassy was sent to king Sihon, whose kingdom was already devoted to the Israelites: for it seems to be altogether inconsistent to offer conditions of peace when war is decreed. God commands His people to take up arms: He declares that they shall be victorious, so as to occupy the land of Sihon by right of war; what, then, can be more absurd than to request of him that they might pass through his land in peace? If this attempt were made by Moses without the command of God, such an excess of kindness was not devoid of guilt, inasmuch as it was an act of much temerity to promise what God had appointed otherwise. But, if we should say that the messengers went with the authority, and at the command of God, under what pretext shall the deceptiveness of the act be excused? for it is very improper to flatter with soothing words and promises those whom you have destined to destruction. The conclusion I come to is, that although the event was not unknown to God, still the embassy was sent, nevertheless, by his command and decree, in order to lay open the obstinate ferocity of the nation. But, since the secret judgments of God far surmount our senses, let us learn to reverence their height; and let this sober view restrain our boldness like a rein, viz., that although the reason for the works of God be unknown to us, still it always exists with Him. God knew that the messengers would speak to the deaf, and yet it is not in vain that He bids them go; for, since the kingdom of Sihon was not properly included in the promised land, it was not lawful for the children of Israel to make war upon it until they had been provoked by an unjust refusal. Thus, then, I connect the history. Before they had been assured at God’s command of the event, and the victory, they sent the messengers, who demanded that a pacific passage should be accorded to them; and that then the permission to have recourse to arms was granted. If any prefer to think that, before Moses attempted to preserve peace, he had been made acquainted with all that would occur, I will not contend the point; but I deem it more probable that he had expectations of the peace which he sought, because the judgment of God had not yet been declared. If, therefore, Sihon had allowed himself to be propitiated, Moses would never have dared to deal with him as an enemy; but, he rather simply and honestly promised peace, which he intended to preserve; God, however, had otherwise appointed, as the event presently shewed. Still He was not inconsistent with Himself, or variable, in sending the messengers to an irreclaimable and obstinately perverse man; for thus was all excuse taken away when he had voluntarily provoked to war a people who were ready and willing to maintain peace and equity. But rather may we see in this history, as in a glass, that, whilst God earnestly invites the reprobate to repentance and the hope of salvation, He has no other object than that they may be rendered inexcusable by the detection of their impiety. Hence is their ignorance refuted, who gather from this that it is free for all promiscuously to embrace God’s grace, because its promulgation (doctrina) is common, and directed to all without exception; as if God was not aware of what Sihon would answer when He would have him attracted to equity by friendly and peaceful words; or as if, on his free will, the purpose of God was suspended as to the war, which was soon after carried forward by His decree.

But inasmuch as what is here briefly recorded, would be obscure in itself, we must explain it by the other narrative, where it is thus written, —

Calvin: Num 21:25

Num 21:25And Israel took all these cities As if speaking of something present, he uses the demonstrative pronoun, and says, “these cities,” just as if he were pointing them out to the eyes of his readers. The word which we have rendered “towns” (oppida,) ¹³⁰ others translate “country-houses” (villas,) or “hamlets” (viculos.) In the Hebrew, Moses calls by the name of “daughters” all the villages and lesser towns, whose mother-city (metropolis) was Heshbon. By these words, however, Moses indicates that, by the right of war, all these places had fallen into the hands of the Israelites, as the lot of their inheritance; for, as I have lately said, God had not yet openly declared that they should be masters of this part of the country. They would consequently have over-passed their boundaries, unless these had been added to the land of Canaan. This is the reason why God openly declares that they possessed them by His authority. But when he says that the cities were destroyed, and all their inhabitants exterminated, so that neither women nor children were spared, let us understand that they dealt not thus cruelly of their own impulse, or in heedless violence, but that whatsoever was on the other side of Jordan was devoted to destruction by God, that they might always have their minds fixed on the promised land, and might never give way to listlessness, which would have been the case if an easy occupation of it had invited them to repose. Although, therefore, God delivered over the land to them hereafter, and suffered them to enrich themselves with its booty and spoils, yet He would not have it retained as a place of residence, and therefore commanded them to destroy its cities and villages, in order that they might seek their rest elsewhere. In fine, since they were abundantly disposed to be slothful, it was expedient that all snares should be removed, and that by the very desolation they might be urged forward whither God called them.

Calvin: Num 21:26

26.For Heshbon was the city of Sihon It is not without cause that Moses relates how the country near Heshbon had passed into the hands of the Amorites, because a long time afterwards this was sought for as a pretext for war by the Ammonites, when they saw that the people were brought into a low estate. In the time of Jephthah, therefore, having collected a great army, an irruption was made by them; and they made this their excuse, that they took up arms to recover what was their own, from Arnon as far as Jabbok, and as far as Jordan. Consequently, God would have it testified in the sacred records, as Jephthah then replied to the Ammonites, that this part of the land was taken from king Sihon, when the children of Israel were marching peacefully through the borders of the Ammonites. Designedly, then, did Moses, in order to sanction the right of the people, insert in these authentic registers, as it were, what had formerly occurred, namely, that the Amorites had had the dominion over that part of the country, without interference from the Ammonites; nor was there any question that the Amorites had secure and peaceful possession of it. Hence it follows that it passed to the Israelites, so that there were no grounds why, three hundred years afterwards, the Ammonites should reclaim what had so long been lost and abandoned by them. And, in order that posterity might know that there was then no obscurity about the matter, he records an ancient canticle, from which it appears that the Ammonites were so completely overcome, that their enemies triumphed magnificently over them, and cut off all hope of their restoration. Here, however, the question arises, why the king of Ammon, rather than the king of Moab, set on foot that war; for we clearly gather from the song, that the land was taken from the Moabites. But for men who are bent on rapine and robbery, it is sufficient to allege any trivial pretext, and often to glory in the rights of others. There doubtless remained a report that the Amorites had been driven out of their territories, ¹³¹ which they had obtained by force of arms. The Ammonites pass over in silence what had been forgotten in the lapse of many ages, and set up this false title, that, although the Israelites had conquered the Amorites, still their victory conferred upon them no right to occupy what the Amorites unjustly and forcibly held. With this object Moses inserted the account he here gives.

Calvin: Num 21:27

27.Wherefore, they that speak in proverbs That is, an old saying, or proverbial sentence remains, and is well known. The song, however, appears to have been composed in the character of those who, when prepared to engage in war, mutually exhorted each other, “Come into Heshbon,” i.e., run to the standard of king Sihon; hasten to his home, and his chief place of abode, in order that we may thence go forth to battle. These expressions, “build and prepare,” I interpret as being used for enlarge, adorn, and enrich; for it is probable that this city was not overthrown, but they foretell that the city would be renovated, when a larger dominion had been gained. And this is more fully confirmed by what immediately follows, when it is said that “a fire had gone forth from Heshbon,” which consumed Ar of Moab, and all its neighborhood. As to the “lords of the high places of Arnon,” some understand the priests who presided in the temples; others extend them to all the inhabitants in general; but, in my opinion, it will not be unsuitable to refer them to the idols themselves, since it appears from the next verse that the conquerors were so insolently elated, as not only to despise the men themselves, but their gods also; for when they say, “Thou art undone, O people of Chemosh,” there is no doubt but that they mockingly reproach them with the fact that they had been badly defended by the gods whom they worshipped. ¹³² And, in point of fact, ungodly men, when in prosperity, uplift their horns to heaven, as if they would assail the divinity which was opposed to them. They, therefore, deride Chemosh, because he made “his sons” or worshippers to be fugitives or captives.

In the word lantern ¹³³ he makes use of a common metaphor. Some follow the Chaldee interpreter, and render it kingdom; but it has a wider signification; for it includes all the component parts of a happy and prosperous state. ¹³⁴ The meaning, therefore, is, that their glory and all their wealth was annihilated. The cities of Dibon and Medeba are situated on the extreme borders, near the river Arnon, so that by these he designates all the intermediate plain.

Calvin: Num 21:33

33.And they turned and went up Here there is another victory of the people described, wherein they again experienced the continued favor of God, in order that they may be aroused to greater alacrity, and courageously prepare themselves for farther progress; for they might confidently expect that, with God for their leader, all things would succeed prosperously with them. The region of Bashan, as Scripture informs us in many places, was fertile, and famous for its rich pastures; but Moses here also testifies to its great extent. It was, then, no ordinary proof of God’s favor and aid, that they should take it in a moment, as it were. It is not, therefore, without cause, that, in the Psalm, God’s power and goodness is magnified in reference to these victories; because He

“slew mighty kings, Sihon king of the Amorites, and Og king of Bashan, and gave their land for a heritage, a heritage unto his people.” (Psa 135:10.):

For, although the Israelites were superior in numbers, yet there is no doubt but that, when this king dared to go forth to battle, he trusted in his forces, and deemed himself equal to resistance. Hence did God’s grace shine forth the more conspicuously; and, indeed, in order that he may extol its greatness the more, Moses afterwards also relates that sixty cities were taken. ¹³⁵

Calvin: Num 21:35

35.And the Lord said, unto Moses God first of all exhorts His people to confidence. He then commands that the men as well as the cities and villages should be destroyed, so that nothing should be preserved except the booty. he indeed addresses Moses only, but his injunctions are directed to all, because Moses, who was already sufficiently energetic, had not so much need of being spurred on as the others. God, however, had regard to the future also, lest the recollection of the blessing should be lost through the ingratitude of the people. In promising them victory, therefore, he desired to have the praise of it bestowed upon Himself.

I have already shewn why He commanded the cities to be overthrown, and all the houses utterly destroyed, namely, lest convenient habitations should tempt the people to torpor, when they were required to hasten onwards to the promised rest; for those who had been ready in the wilderness to retire, and to go back into Egypt, would have eagerly taken possession of this fertile land, and reposed themselves as in a delightful nest. By its desolation, therefore, they were compelled to abandon it. Its possession, indeed, was afterwards granted to the tribes of Reuben, and Gad, and half of Manasseh; but on condition that they should leave their herds there, and accompany their brethren through the whole expedition, not deserting them till the Canaanitish nations were destroyed.

TSK: Num 21:21

Num 20:14-19; Deu 2:26-28; Jdg 11:19-21

TSK: Num 21:22

Num 20:17

TSK: Num 21:23

Sihon would : Deu 2:30-32, Deu 29:7, Deu 29:8

Jahaz : Jdg 11:20; Isa 15:4; Jer 48:34

TSK: Num 21:24

Israel : Num 32:1-4, Num 32:33-42; Deu 2:31-37, Deu 29:7; Jos 9:10, Jos 12:1-3, Jos 13:8-10, Jos 24:8; Jdg 11:21-23, Jdg 12:1, Jdg 12:2, Jdg 21:8; Neh 9:22; Psa 135:10-12, Psa 136:19; Amo 2:9

Arnon : Num 21:13; Gen 32:22; Deu 3:16

TSK: Num 21:25

dwelt : Num 21:31, Num 32:33-42; Deu 2:12

in Heshbon : Heshbon was situated, according to Eusebius, twenty miles east of Jordan; and Jerome, who places it at the same distance, says it was, in his time, a very considerable city. It still subsists, in ruins, under the name of Heshban. Son 7:4; Isa 15:4, Isa 16:8, Isa 16:9; Jer 48:2, Jer 48:34, Jer 48:45

villages : Heb. daughters, Eze 16:46, Eze 16:49, Eze 16:53

TSK: Num 21:26

Arnon : Arnon is a stream which takes its rise in the mountains of Moab, and, by a north-west course, during which it receives the waters of several streams, runs into the Dead sea. It is now called Wady Modjeb, and divides the province of Pelka from that of Kerek, as it formerly divided the kingdoms of the Moabites and Amorites. Its principal source is at a short distance to the north-east of Katrane, a station of the Syrian Hadj, where it is called Seyl Sayde; and lower down it receives the name of Esseim el Kereim, or Szefye. Num 21:26

TSK: Num 21:27

Num 21:14; Isa 14:4; Hab 2:6

TSK: Num 21:28

a fire : Jdg 9:20; Isa 10:16; Jer 48:45, Jer 48:46; Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12, Amo 1:14, Amo 2:2, Amo 2:5

Ar of Moab : Num 21:15; Deu 2:9, Deu 2:18; Isa 15:1, Isa 15:2

TSK: Num 21:29

Jdg 11:24; 1Ki 11:7, 1Ki 11:33; 2Ki 23:13; Jer 48:7, Jer 48:13, Jer 48:46; 1Co 8:4, 1Co 8:5

TSK: Num 21:30

have shot : Gen 49:23; 2Sa 11:24; Psa 18:14

Dibon : Num 32:34; Jos 13:17; Isa 15:2, Isa 15:9; Jer 48:18, Jer 48:22

TSK: Num 21:31

Num 32:33-42; Deu 3:16, Deu 3:17; Jos 12:1-6, Jos 13:8-12

TSK: Num 21:32

Jaazer : Num 32:1, Num 32:35; Isa 16:8, Isa 16:9; Jer 48:32, Jazer

TSK: Num 21:33

they turned : Deu 3:1-6, Deu 29:7; Jos 13:12

Bashan : Deu 32:14; Psa 22:12, Psa 68:15; Isa 33:9; Eze 27:6, Eze 39:18; Amo 4:1

Og : Num 32:33; Deu 1:4, Deu 3:1, Deu 4:47, Deu 29:7; Jos 9:10, Jos 12:4, Jos 13:30

TSK: Num 21:34

Fear him : Num 14:9; Deu 3:2, Deu 3:11, Deu 20:3, Deu 31:6; Jos 10:8, Jos 10:25; Isa 41:13

for I have : Deu 3:3, Deu 7:24; Jos 8:7; Jdg 11:30; 1Sa 23:4; 2Sa 5:19; 1Ki 20:13, 1Ki 20:28; 2Ki 3:18

thou shalt : Num 21:24; Psa 135:10, Psa 135:11

as thou : Num 21:24, Num 21:25

TSK: Num 21:35

Deu 3:3-17, Deu 29:7, Deu 29:8; Jos 12:4-6, Jos 13:12; Psa 135:10-12, Psa 136:17-21; Rom 8:37

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 21:24

Jabbok (now Wady Zerka: compare Gen 32:22) runs eastward under Rabbah of the children of Ammon, thence westward, and reaches the Jordan, 45 miles north of the Arnon. It was between Rabbah and Gerasa that it formed the Ammonite boundary.

Barnes: Num 21:25

Heshbon - Now Heshban, a ruined city, due east of the point where the Jordan enters the Dead Sea; conspicuous from all parts of the high plateau on which it stands, but concealed, like the rest of the plateau, from the valley beneath.

Barnes: Num 21:27

They that speak in proverbs - The original word is almost equivalent to "the poets."The word supplies the title of the Book of Proverbs itself; and is used of the parable proper in Eze 17:2; of the prophecies of Balsam in Num 23:7-10; Num 24:3-9; etc.; and of a song of triumph over Babylon in Isa 14:4.

Barnes: Num 21:29

Chemosh - The national God of the Moabites (compare the marginal references). The name probably means "Vanquisher,"or "Master."The worship of Chemosh was introduced into Israel by Solomon 1Ki 11:7; 2Ki 23:13. It was no doubt to Chemosh that Mesha, king of Moab, offered up his son as a burnt-offering 2Ki 3:26-27.

In the first six lines Num 21:27-28 the poet imagines for the Amorites a song of exultation for their victories over Moab, and for the consequent glories of Heshbon, their own capital. In the next lines Num 21:29 he himself joins in this strain; which now becomes one of half-real, half-ironical compassion for the Moabites, whom their idol Chemosh was unable to save. But in the last lines Num 21:30 a startling change takes place; the new and decisive triumph of the poet’ s own countrymen is abruptly introduced; and the boastings of the Arnorites fade utterly away. Of the towns Heshbon was the northernmost, and therefore, to the advancing Israelites, the last to be reached. Medeba, now Madeba, was four miles south of Heshbon (compare 1Ch 19:7, 1Ch 19:15).

Barnes: Num 21:32

Jaazer - To he identified probably with the ruins Sir or es-Sir 10 miles north of Heshbon. The occupation of it by the Israelites virtually completed their conquest of the Amorite kingdom; and prepared the way for the pastoral settlements in it which they not long after established Num 32:35.

Barnes: Num 21:33

In these apparently unimportant words is contained the record of the Israelite Num 32:39 occupation of Gilead north of the Jabbok; a territory which, though populated, like southern Gilead, by the Amorites (Deu 3:9; Jos 2:10, etc.), formed part of the domain of Og king of Bashan, who was himself of a different race Deu 3:2; Jos 12:5; Jos 13:11. We are not told whether they were led there by express warrant of God, or whether their advance upon Bashan was provoked by Og and his people.

At Edrei - Now Edhra’ ah, commonly Der’ a; situate on a branch of the Jarmuk. This river formed the boundary between Gilead and Bashan.

Poole: Num 21:21

By God’ s allowance, that so Sihon’ s malice might be the more evident and inexcusable, and that their title to his country more clear in the judgments of all men, as being gotten by a just war, into which they were forced for their own defence.

Poole: Num 21:22

They spoke what they seriously intended and would have done, if he had given them quiet passage; but withal they knew that Sihon would not do it, and that he would withstand them, and that they should subdue him and take his land, as God had told them before they sent this message, as appears from Deu 2:21,26,27 ; and accordingly God hardened his spirit, and made his heart obstinate , for this end, that he might deliver him into Israel’ s hand there , Num 21:31 . And no wonder, for he and his people were Amorites, and therefore devoted to destruction, as all that people were.

Poole: Num 21:23

Jahaz a city, of which see Deu 2:32 Jer 48:21 .

Poole: Num 21:24

From Arnon or which reached from Arnon, &c. such supplements being very usual; and so here is contained a description or limitation of Sihon’ s conquest and kingdom, that it extended only from Arnon— unto the children of Ammon ; and then the following words, for the border of the children of Ammon was strong , come in very fitly, not as a reason why the Israelites did not or could not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deu 3:8 ; but as a reason why Sihon could not enlarge his conquests and empire to the Ammonites, as he had done to the Moabites.

Jabbok a river by which the countries of Ammon and Moab were in part bounded and divided.

Was strong either by the advantage of the river, or by their strong holds in their frontiers.

Poole: Num 21:25

Having destroyed the ancient inhabitants, Deu 2:34 .

Poole: Num 21:26

The city of Sihon: this is added as a reason why Israel took possession of this land, notwithstanding God’ s prohibition of meddling with them or their land, Deu 2:9 , because it was not now the land of the Moabites, but had been some time since taken from them, and in the possession of the Amorites.

The former king of Moab i.e. the predecessor of Balak, who was the present king.

Poole: Num 21:27

That speak in proverbs the poets, or other ingenious persons, to wit, of the Amorites or Canaanites, who made this following song of triumph over the vanquished Moabites; which is here brought in partly as a proof that this was now Sihon’ s land, and partly as an evidence of the just judgment of God in spoiling the spoilers, and subduing these who insulted over their conquered enemies.

Come into Heshbon: these are the words either of Sihon speaking thus to his people, or of the people exhorting one another to come and possess and repair the city which they had taken.

The city of Sihon that which once was the royal city of the king of Moab, but now is the city of Sihon.

Poole: Num 21:28

A fire i.e. the fury of war, which is oft and fitly compared to fire here, as Isa 47:14 Amo 1:7,10,12,14 2:2,5 ;

Heshbon that city which before was a refuge and defence to all the country, now is turned into a great annoyance and a public mischief.

Ar of Moab

Quest. How can this be, since Ar was yet in the hands of the Moabites, Deu 2:9,18,29 ?

Answ 1. This may be understood not of the city Ar , but of the people or the country subject or belonging to that great and royal city, as the Chaldee understands it.

2. Possibly Ar was taken by Sihon of the Moabites, but afterwards was either recovered by the Moabites, or upon the Israelites’ approach quitted by Sihon, gathering all his forces together that he might fight with the Israelites, and so repossessed by the Moabites.

3. This place may be thus rendered, It shall consume Ar of Moab , the past tense being put for the future, as is usual in prophetical passages; and so this may be the Amorites’ prediction or presage, that having taken Heshbon and its territories, they should now extend their victories to

Ar of Moab though they fell short of that hope, as ordinarily men do.

The lords of the high places either,

1. The princes or governors of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river of Arnon; and having taken some of these, they promised to themselves that they should take all the rest, and so proceed further and further, till they had taken Ar itself. Or rather,

2. The priests and people that worshipped their god in their high places; which may seem more probable,

1. Because as the Israelites worshipped God, so the heathens worshipped Baal, in high places, Num 22:41 , and particularly the Moabites are noted for so doing, Jer 48:35 .

2. Because amongst the eminent places of Moab there is mention of Bamoth-baal, or, of the high places of Baal , Jos 13:17 .

Poole: Num 21:29

Alas, poor Moab! thou couldst not save thyself from Sihon’ s sword.

People of Chemosh i.e. the worshippers of Chemosh: so the god of the Moabites was called, 1Ki 11:7,33 2Ki 23:13 Jer 48:46 .

He i.e. their god, hath delivered up his own people to his and their enemies; he could not defend them, but suffered many of them to be killed; nor could be secure even those that had escaped the sword, but suffered them to fall into their enemies’ hands, and by them to be carried into captivity.

Unto Sihon king of the Amorites Now the words of this and the following verse seem to be not a part of that triumphant song or poem made, as I suppose, by some Amoritish bard or poet, which seems to be concluded, Num 21:28 ; but of the Israelites making their observation upon it. And here they scoff at the impotency not only of the Moabites, but of their god also, who could not save his people from the sword of Sihon and the Amorites.

Poole: Num 21:30

Though you feeble Moabites, and your god too, could not resist Sihon, we Israelites, by the help of our God,

have shot , to wit, with success and victory, as the following words show, at them, to wit, at Sihon and his Amorites; which is easily and plainly understood, both from the foregoing and following words.

Heshbon the royal city of Sihon, and by him lately repaired,

is perished , is taken away from Sihon, and so is all his territory or country, even as far as

Dibon which, as some think is called Dibon-gad , Num 33:45 .

Which reached unto Medeba , i.e. whose territory extendeth to Medeba. Or, yea, even to Medeba ; for the Hebrew word asher is sometimes used for yea , or moreover , as 1Sa 15:20 Psa 10:6 95:11 . The sense is, the whole country of Sihon, taken by him from the Moabites, is wasted and perished.

Poole: Num 21:32

Jaazer one of the cities of Moab, formerly taken from them by Sihon, and now taken from him by the Israelites, Num 32:1,3,35 ; and after the decay or destruction of the kingdom of the ten tribes, repossessed by the Moabites, Jer 48:32 .

Poole: Num 21:33

Og also was a king of the Amorites, of whom see Deu 3:1,11 . And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places.

Bashan a rich country, famous for its pastures and breed of cattle, Deu 32:14 Psa 22:12 Jer 1:19 , and for its oaks , Eze 27:6 .

Poole: Num 21:34

Fear him not a necessary caution, for he was a great giant, Deu 3:11 , likely to strike them with terror.

Haydock: Num 21:21

Messengers, not from the city of Cademoth, which was in the midst of Phasga, but from a desert of the same name, situated out of the dominions of Sehon, Deuteronomy ii. 24. (Eusebius) ---

God had already promised this country to Abraham, and though Moses did not intend to attack the king at present, being eager to fall upon the Chanaanites on the other side of the Jordan, God punishes the refusal of Sehon to let his people pass, by a swifter destruction. (Calmet) ---

The measure of his crimes was full, though the mere denial of a passage to such a vast multitude might even by justified by sound policy. (Haydock)

Haydock: Num 21:22

Wells. We shall content ourselves with the torrents. They had only to travel about thirty miles. (Calmet)

Haydock: Num 21:23

Jasa was not far from the Arnon, between Medaba and Dibon, Isaias xv. 4. (Eusebius)

Haydock: Num 21:24

Garrison, either against Sehon, or against the Hebrews, whom God did not, as yet, authorize to attack the Ammonites, (Calmet) though the latter knew it not. (Haydock)

Haydock: Num 21:26

Arnon. Hence this territory, which formerly belonged to Moab, being taken in a just war, the Moabites could not lawfully retain it, as they attempted to do under Jephte, Judges xi. 13. (Grotius, Jur. iii. 6.) ---

Hesebon, or Esbus, was the capital, and lay over-against Jericho, twenty miles from the Jordan.

Haydock: Num 21:27

Proverb. Hebrew Moshelim: "Those who speak proverbs, or enigmas, say." Those were the ancient poets of the Amorrhites, who composed this canticle on the victory of Sehon. (Calmet) ---

Moses inserts it in his work, as an additional proof, that the country was entirely lost to Moab, and as a denunciation of the evils which still hung over the head of that people, and would be inflicted upon them by David, &c., 2 Kings x. i., 4 Kings iii. 16., and Amos i. 13. (Haydock)

Haydock: Num 21:28

A fire and flame, denote the horrors of war, Judges ix. 20. ---

Ar. Samaritan and Septuagint read ad, "hath consumed even the country of the Moabites and the lords (or pillars, Septuagint) of Bamoth, (the heights mentioned in ver. 18, 19,) on the Arnon." These lords may be the principal men, priests, or gods of the city. Jeremias (xlviii. 45,) reads this passage in a different manner, "it (the flame) shall devour part of Moab, and the crown of the head of the children of tumult." The city of Ar (which some confound with Aroer) always continued in the hands of the Moabites, so that the efforts of Sehon against it, seem to have proved abortive, Deuteronomy ii. 9, 18, 29. (Bonfrere) See chap. xxiv. 17.

Haydock: Num 21:30

Hesebon in the north, to Dibon in the southern extremity of the conquered country, near the Arnon, where Moses places the station of Dibon-gad. The yoke, or dominion of the Moabites, was ruined in all those parts. (Calmet) ---

Hebrew, "We have shot at them; or their lamp, ( children or power ,) from Hesebon as far as Dibon, is extinguished; and their wives ( or we have destroyed them) even unto Nophe and Medaba." Septuagint, "Their women have still kindled a fire against Moab." Nophe is probably the Nabo of Isaias, (xv. 2,) in the environs of Medaba, where the fainting Moabites had time to breathe. The fire, which the Septuagint say the women enkindled against Moab, might seem to indicate that the war was commenced on their account, like that which brought on the destruction of Troy. They entailed a still heavier destruction upon their country, when, by alluring the Hebrews to sin, they enkindled God's indignation, chap xxv. With this verse the quotation, from the Amorrhite proverbial writers, concludes, ver. 27. (Haydock)

Haydock: Num 21:32

Jazer, a famous city, 15 miles from Hesebon, given afterwards to the Levites. Moses " took the Amorrhites who were there" prisoners, according to the Hebrew; or, "drove them away," (Septuagint) putting to death those who continued to make resistance. (Calmet)

Haydock: Num 21:33

Og, the king of the most fertile country of Basan, was of gigantic stature, Deuteronomy iii. 11. The Rabbins relate many fables concerning him. ---

Edrai was 15 miles to the north of the torrent Jeboc, (Calmet) which was the southern extremity of this territory. (Haydock)

Gill: Num 21:21

And Israel sent messengers unto Sihon king of the Amorites,.... Who were one of the nations of the Canaanites, and a principal and powerful one, and who were devoted to destruction, and their land designed for the people of Israel; see Gen 15:16, at this time Sihon was their king, to whom Moses, in the name of Israel, sent a very peaceable message from the wilderness of Kedemoth, which lay near his country, Deu 2:26,

saying; as follows.

Gill: Num 21:22

Let me pass through thy land,.... Through some part of it, which would have been a shorter way to the river Jordan, over which Israel was to pass into the land of Canaan; the terms proposed, or things to be observed in their passage, which they would bind themselves strictly to, are the same that were made to the king of Edom. See Gill on Num 20:17.

Gill: Num 21:23

And Sihon would not suffer Israel to pass through his border,.... Because he could not trust them, and confide in the promises they made, and thought it not safe to let such a body of people into any part of his dominions, Jdg 11:20 and chiefly because his heart was hardened by the Lord, that he might be delivered into the hands of Israel, as was determined, Deu 2:30,

but Sihon gathered all his people together; all that were able to bear arms out of his cities, and which made no doubt a very numerous and powerful army; but then these being defeated, as they were, it became more easy to the Israelites to take their cities, where there were none left but women and children:

and went out against Israel into the wilderness; the wilderness of Kedemoth; not content to reject a peaceable message, he went out in an hostile manner against Israel, even out of his own dominions; so that he was the aggressor and unprovoked, which made his ruin appear the more just, and the children of Israel to have a better claim to his country conquered by them:

and he came to Jahaz; a frontier town in the land of Moab, see Isa 15:4 and which, according to Bunting ^p, was sixteen miles from Abarim:

and fought against Israel; at the above place, where they had a pitched battle.

Gill: Num 21:24

And Israel smote him with the edge of the sword,.... Slew him and his army, entirely routed them, and got a complete victory over them; God giving them up into their hands, who otherwise were a very strong, powerful, and warlike people; see Amo 2:9.

and possessed his land from Arnon unto Jabbok; two rivers, the one to the south, the other to the north of his country; the one was the boundary of his country between him and the Moabites, the other the boundary of his country between him and the Ammonites, as it follows:

even unto the children of Ammon; for the border of the children of Ammon was strong; which is given as a reason why the Israelites proceeded no further in their conquest; there was another reason for that, which was the order of the Lord not to distress the Ammonites, nor meddle with them; though Jarchi makes this prohibition to be their strength, Deu 2:19, but this is given as a reason why Sihon could not extend his conquests further, because it was so well fortified, either by nature or art, or both, by the river Jabbok, by mountains and frontier towns, and particularly by Rabbah, as the Targum of Jonathan suggests, which was their royal city in later times, and a very strong place; see 2Sa 12:26.

Gill: Num 21:25

And Israel took all these cities,.... Which lay between the rivers Arnon and Jabbok; their particular names may be seen in Num 32:3,

and Israel dwelt in all the cities of the Amorites; being given to the Reubenites and Gadites, who inhabited them, as their possession and inheritance, Num 32:2,

in Heshbon, and in all the villages thereof; or "daughters thereof" ^q. Heshbon was the metropolis or mother city, and all the towns and villages adjacent were as daughters to it; of which city more is said in the following verses; see Gill on Isa 15:4.

Gill: Num 21:26

For Heshbon was the city of Sihon the king of the Amorites,.... His royal city, where he kept his palace, where he had resided for some time, and perhaps some of his predecessors; and therefore being now in his possession when taken by the Israelites, they had a good right and title to keep it, and dwell in it: and indeed this is here given as a reason of it:

who had fought against the former king of Moab; either the king that reigned before Balak, or some king of Moab, that reigned formerly, against whom one of the name of Sihon, which might be a common name to the kings of the Amorites, as Pharaoh to the Egyptians, had engaged in war:

and taken all his land out of his hand, even unto Arnon; and had been in the hands of the Amorites some years; and therefore the Moabites had no reason to object to the Israelites dwelling in it, and possessing it, which they had not taken from them, but from the Amorites in a lawful war. And for proof of this, reference is had to the bards and poets of those times, who were the persons that transmitted in verse the history of famous actions to posterity.

Gill: Num 21:27

Wherefore they that speak in proverbs say,.... The historical writers of those times, among the Amorites, who were usually poets, and wrote the history of the wars between the Moabites and Amorites in verse; as Homer among the Greeks wrote the wars of Troy; and the compositions of those ancient bards were short and compendious, and wrapped up in proverbial sayings, and enigmatical and figurative expressions, that they might be the better retained in memory, and therefore were called proverbialists. Jarchi says, they were Balaam and Beor that took up their parables, and said:

come into Heshbon; which words are the beginning of the song, and in which the Amorites are represented as inviting Sihon, and his nobles, to enter Heshbon, which he had taken, and make it his royal seat; or as encouraging one another to go into it and repair it, having suffered much at the taking of it, which seems to be confirmed by what follows:

let the city of Sihon be built and prepared; that is, let us set about rebuilding of the city, and let us fit it up for Sihon our king, and let it be called his city, and made the place of his residence, his palace, and where his court may be kept.

Gill: Num 21:28

For there is a fire gone out of Heshbon,.... Not before, but after Sihon had subdued it, as Jarchi observes; and is to be understood of his soldiers going out from thence, and making desolations in the adjacent parts, like a strong fire, and the fierce flames of it there is no resisting; and so the Jerusalem Targum,"for a people mighty, and burning like fire, are gone out of Heshbon:''see Amo 1:4, a flame from the city of Sihon: which is the same thing in other words, the city of Sihon being Heshbon, and a flame the same with fire; warriors, as both the Targums of Oakelos and Jerusalem interpret it; this seems to be what those composers undertook in their poetical way to foretell would be the case in future times; concluding, from the conquests already made, that they would be extended much further, and that no opposition could hinder:

it hath consumed Ar of Moab; the metropolis of the country of Moab, that is, they were as sure of it, and endeavoured to make the people by these their compositions as confident of it, that this city would fall into the hands of their armies, and be destroyed, as if it was already done; otherwise it does not appear that it ever was taken out of the hands of the Moabites, until taken by the Assyrians or Chaldeans; of this city See Gill on Isa 15:1.

and the lords of the high places of Arnon; who had the government of the high, strong, and fortified places all along the river Arnon; these it is suggested would be conquered by the Amorites; all the three Targums interpret it of the priests and worshippers in the temples, and at the altars of the idols in Arnon; and it may be rendered, "the Baals of the high places of Arnon", as if the gods of those places should fall into the victors' hands; and which seems to have some confirmation from what follows; and it may be observed, that in these parts there were some places called Bamoth Baal, or the high places of Baal, see Num 22:41, and Beth Baal Meon, which has its name from its being the temple and habitation of Baal, Jos 13:17.

Gill: Num 21:29

Woe to thee, Moab! thou art undone,.... The whole country ruined, or likely to be so:

O people of Chemosh; which was the name of their idol, who is called the abomination of the Moabites, 1Ki 11:7,

he hath given his sons that escaped; that is, the idol Chemosh had given his sons, the men of the country that worshipped him, who escaped the sword of the Amorites, these:

and his daughters, into captivity unto Sihon king of the Amorites; who took captive what he slew not, or would do so, Chemosh their god not being able to preserve them, but obliged to deliver them up: thus the composers of this song insult the god of the Moabites, as it was usual for conquerors so to do; see Isa 10:10, though some think these are the words of the Israelites, making their observations upon the above song, which ends at verse twenty eight, and scoffing at the idol of the Moabites.

Gill: Num 21:30

We have shot at them,.... Either the Amorites at the Moabites, or else the Israelites at the Amorites; for, according to Aben Ezra, these are the words of Moses, though they, with Num 21:29, seem rather to be a continuation of the song of the old Amorite bards, describing the ruin of the country of Moab by them; and this clause may be rendered with the next, "their light, or lamp, is perished from Heshbon" ^r; or their yoke, as Jarchi, and so the Vulgate Latin version; that is, their kingdom, and the glory of it, as the Targums of Onkelos and Jonathan interpret it, and so Jarchi:

even unto Dibon; which was another city in the land of Moab; see Isa 15:2,

and we have laid them waste even unto Nophah, which reached unto Medeba; Nophah perhaps is the same with Nebo, mentioned along with Medeba, Isa 15:2, however, they were both places in Moab, and are mentioned to show how far the desolation had or would spread; and the whole is observed to prove, that this part of the country of Moab, now possessed by the Israelites, was taken from them, not by them, but by the Amorites, a people Israel now conquered, and so had a right to what they found them in the possession of.

Gill: Num 21:31

Thus Israel dwelt in the land of the Amorites. Not the land of the Moabites; and by those means before mentioned; by conquering Sihon their king, they came into the possession of it, and took up their dwelling in it; this was the beginning of the conquest of the Canaanites, and an earnest and pledge of inheriting their land promised unto them; the Israelites that dwelt here were the tribes of Reuben and Gad.

Gill: Num 21:32

And Moses sent to spy out Jaazer,.... Or Jazer, as it is called in Isa 16:9, another city that belonged to the Amorites, and which they had taken from the Moabites; and which came into the hands of the latter again, after the captivity of the ten tribes, as appears from the above places; according to Jerom ^s, it was fifteen miles distant from Heshbon:

and they took the villages thereof; not the spies, as Jarchi, but the Israelites under Moses; who upon the return of the spies, and the report they made, marched towards it, and took it, and all the towns and villages round about it; for it seems to have been a principal city:

and drove out the Amorites that were there; that dwelt there, and were in possession of it; otherwise they would not have attacked it, had it, and its villages, been in the hands of the Moabites.

Gill: Num 21:33

And they turned,.... From Jaazer, after they had taken it, and came back a little way:

and went up by the way of Bashan; which was a nearer way to Canaan, a fine country abounding with oxen and sheep, having rich pastures, and very famous for its oaks; it had its name from the mountain of Bashan in it, and has been since called Batanea; it was at this time in the hands of the Amorites, and from them it was taken by Israel, as follows: who marched this way for that purpose, or at least were so directed by the providence of God for that end:

and Og king of Bashan went out against them; who was of the race of the giants, and he himself of a gigantic stature, and was a king of the Amorites, as well as Sihon, Deu 3:8, he came out in an hostile manner against Israel, to stop them going any further:

he, and all his people: out of his many cities, a numerous army no doubt:

to the battle at Edrei; where it was fought between him and Israel. Jerom says ^t it was in his time called Adara, a famous city of Arabia, twenty four or twenty five miles from Bozra, and six from Ashtaroth Karnaim, the ancient seat of the Rephaim, or giants from whom Og sprung, Gen 14:5, and was the seat of Og now, from whence he came to Edrei or Adara, to meet and fight Israel there; see Deu 1:4.

Gill: Num 21:34

And the Lord said unto Moses, fear him not,.... Og being of a gigantic stature, and his forces numerous, might cause some fear in Moses, and in the people, and therefore the Lord encouraged them not to be afraid of him and his army:

for I have delivered him into thy hand, and all his people, and his land; that is, he had determined to do it, and now promised it, and it might be depended on and looked upon as if actually done:

and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon; slay him and his people, and take possession of his country.

Gill: Num 21:35

So they smote him and his sons, and all his people,.... They engaged in battle with him, slew him and his sons that came with him, and all his armies; and which consisted, as is probable, of all able to bear arms in all his cities; which the more easily came into the hands of the Israelites after this battle, in which such a carnage was made:

until there was none left him alive; so universal was the slaughter at the battle, and in the cities that fell into their hands; they utterly destroyed men, women, and children, Deu 3:3,

and they possessed his land; in which were sixty cities fenced with high walls, gates, and bars, besides a great many unwalled towns; these were possessed by the half tribe of Manasseh, Deu 3:4.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 21:21

¹ sn For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” VT 20 (1970): 257-77, and “The Moabites and the Edomites,” Peoples of Old Testament Times, 229-58; S. H. Horn, “The Excavations at Tell Hesban, 1973,” ADAJ 18 (1973): 87-88.

² tc Smr and the LXX have “words of peace.”

NET Notes: Num 21:22

¹ tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”

² tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”

NET Notes: Num 21:23

¹ tn Heb “Sihon.”

² tn Heb “people.”

³ tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.

NET Notes: Num 21:24

¹ tn The Hebrew text has “Israel,” but the verb is plural.

² tn Heb “with the edge of the sword.”

NET Notes: Num 21:25

¹ tn Heb “its daughters.”

NET Notes: Num 21:26

¹ sn There is a justice, always, in the divine plan for the conquest of the land. Modern students of the Bible often think that the conquest passages are crude and unjust. But an understanding of the ancient Near East is critical here. This Sihon was not a part of the original population of the land. He himself invaded the territory and destroyed the population of Moab that was indigenous there and established his own kingdom. The ancient history is filled with such events; it is the way of life they chose – conquer or be conquered. For Israel to defeat them was in part a turning of their own devices back on their heads – “those that live by the sword will die by the sword.” Sihon knew this, and he did not wait, but took the war to Israel. Israel wanted to pass through, not fight. But now they would either fight or be pushed into the gorge. So God used Israel to defeat Sihon, who had no claim to the land, as part of divine judgment.

NET Notes: Num 21:27

¹ sn Proverbs of antiquity could include pithy sayings or longer songs, riddles, or poems composed to catch the significance or the irony of an event. This is a brief poem to remember the event, like an Egyptian victory song. It may have originated as an Amorite war taunt song; it was sung to commemorate this victory. It was cited later by Jeremiah (48:45-46). The composer invites his victorious people to rebuild the conquered city as a new capital for Sihon. He then turns to address the other cities which his God(s) has/have given to him. See P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61 (1968): 301.

² tn Meaning, “rebuilt and restored.”

NET Notes: Num 21:28

¹ tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.

NET Notes: Num 21:29

¹ sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.

NET Notes: Num 21:30

¹ tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).

² tc The relative pronoun “which” (אֲשֶׁר, ’asher) posed a problem for the ancient scribes here, as indicated by the so-called extraordinary point (punta extraordinaria) over the letter ר (resh) of אֲשֶׁר. Smr and the LXX have “fire” (אֵשׁ, ’esh) here (cf. NAB, NJB, RSV, NRSV). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).

NET Notes: Num 21:31

¹ tn Heb “Israel.”

NET Notes: Num 21:32

¹ tn Heb “Moses sent to spy out.”

² tn Heb “daughters.”

NET Notes: Num 21:33

¹ tn Heb “people.”

NET Notes: Num 21:35

¹ tn Heb “him”; the referent (Og) has been specified in the translation for clarity.

² tn Heb “no remnant.”

Geneva Bible: Num 21:24

And Israel smote him with the edge of the sword, and possessed his land from Arnon unto ^{( h )} Jabbok, even unto the children of Ammon: for the border of the children of Ammon [was] ^{( i )} strong.

^{( h )} The river.

^{( i )} For the people were tall and strong like giants; (Deu 2:20).

Geneva Bible: Num 21:26

For ^{( k )} Heshbon [was] the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.

^{( k )} For if it had been the Moabites, the Israelites might not have possessed it, (Deu 2:9).

Geneva Bible: Num 21:28

For there is a ^{( l )} fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, [and] the lords of the high places of Arnon.

^{( l )} Meaning, wane.

Geneva Bible: Num 21:29

Woe to thee, Moab! thou art undone, O people of ^{( m )} Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.

^{( m )} Chemosh was the idol of the Moabites, (1Ki 11:33) who was not able to defend his worshippers, who took the idol for their father.

Commentary -- Verse Range Notes

TSK Synopsis: Num 21:1-35

1 Israel destroys the Canaanites at Hormah.

4 The people murmuring are plagued with fiery serpents.

7 They repenting are healed by a brazen serpent.

10 Sundry journeys of the Israelites.

21 Sihon is overcome,

33 and Og.

MHCC: Num 21:21-35

Sihon went with his forces against Israel, out of his own borders, without provocation, and so ran upon his own ruin. The enemies of God's church often perish by the counsels they think most wisely taken. Og, king of Bashan, instead of being warned by the fate of his neighbours, to make peace with Israel, makes war with them, which proves in like manner his destruction. Wicked men do their utmost to secure themselves and their possessions against the judgments of God; but all in vain, when the day comes on which they must fall. God gave Israel success, while Moses was with them, that he might see the beginning of the glorious work, though he must not live to see it finished. This was, in comparison, but as the day of small things, yet it was an earnest of great things. We must prepare for fresh conflicts and enemies. We must make no peace or truce with the powers of darkness, nor even treat with them; nor should we expect any pause in our contest. But, trusting in God, and obeying his commands, we shall be more than conquerors over every enemy.

Matthew Henry: Num 21:21-35

We have here an account of the victories obtained by Israel over Sihon and Og, which must be distinctly considered, not only because they are here distinctly related, but because long afterwards the memorial of them is distinctly celebrated, and they are severally assigned as instances of everlasting mercy. He slew Sihon king of the Amorites, for his mercy endureth for ever, and Og the king of Bashan, for his mercy endureth for ever, Psa 136:19, Psa 136:20.

I. Israel sent a peaceable message to Sihon king of the Amorites (Num 21:21), but received an unpeaceable return, worse than that of the Edomites to the like message, Num 20:18, Num 20:20. For the Edomites only refused them a passage, and stood upon their own defence to keep them out; but Sihon went out with his forces against Israel in the wilderness, out of his own borders, without any provocation given him (Num 21:23), and so ran himself upon his own ruin. Jephtha intimates that he was prompted by his politics to do this (Jdg 11:20), Sihon trusted not Israel to pass through his coast; but his politics deceived him, for Moses says, God hardened his spirit and made his heart obstinate, that he might deliver him into the hand of Israel, Deu 2:30. The enemies of God's church are often infatuated in those very counsels which they think most wisely taken. Sihon's army was routed, and not only so, but all his country came into the possession of Israel, Num 21:24, Num 21:25. This seizure is justified, 1. Against the Amorites themselves, for they were the aggressors, and provoked the Israelites to battle; and yet, perhaps, that would not have been sufficient to entitle Israel to their land, but that God himself, the King of nations, the Lord of the whole earth, had given them a grant of it. The Amorites formed one of the devoted nations whose land God had promised to Abraham and his seed, which promise should be performed when the iniquity of the Amorites should be full, Gen 15:16. Jephtha insists upon this grant as their title, Jdg 11:23, Jdg 11:24. The victory which God gave them over the Amorites put them in possession, and then, the promise made to their fathers having given them a right, by virtue of that they kept possession. 2. Against the Moabites, who had formerly been the lords-proprietors of this country. If they should ever lay claim to it, and should plead that God himself had provided that none of their land should be given to Israel for a possession (Deu 2:9), Moses here furnishes posterity with a replication to their plea, and Jephtha makes use of it against the Amorites 260 years afterwards, when Israel's title to this country was questioned. (1.) The justification itself is that though it was true this country had belonged to the Moabites, yet the Amorites had taken it from them some time before, and were now in full and quiet possession of it, Num 21:26. The Israelites did not take it out of the hands of the Moabites, they had before lost it to the Amorites, and were constrained to give up their pretensions to it; and, when Israel had taken it from the Amorites, they were under no obligation to restore it to the Moabites, whose title to it was long since extinguished. See here the uncertainty of worldly possessions, how often they change their owners, and how soon we may be deprived of them, even when we think ourselves most sure of them; they make themselves wings. It is our wisdom therefore to secure the good part which cannot be taken away from us. See also the wisdom of the divine Providence and its perfect foresight, by which preparation is made long before for the accomplishment of all God's purposes in their season. This country being designed in due time for Israel, it is beforehand put into the hand of the Amorites, who little think that they have it but as trustees till Israel come of age, and then must surrender it. We understand not the vast reaches of Providence, but known unto God are all his works, as appears in this instance, that he set the bounds of the people according to the number of the children of Israel, Deu 32:8. All that land which he intended for his chosen people he put into the possession of the devoted nations, that were to be driven out. (2.) For proof of the allegation, he refers to the authentic records of the country, for so their proverbs or songs were, one of which he quotes some passages out of (Num 21:27-30), which sufficiently proves what is vouched for, namely, [1.] That such and such places that are here named, though they had been in the possession of the Moabites, had by right of war become the dominion of Sihon king of the Amorites. Heshbon had become his city, and he obtained such a quiet possession of it that it was built and prepared for him (Num 21:27), and the country to Dibon and Nophah was likewise subdued, and annexed to the kingdom of the Amorites, Num 21:30, [2.] That the Moabites were utterly disabled ever to regain the possession. Even Ar of Moab, though not taken or attempted by Sihon, but still remaining the metropolis of Moab, yet was so wasted by this loss that is would never be able to make head, Num 21:28. The Moabites were undone, and even Chemosh their god had given them up, as unable to rescue them out of the hands of Sihon, Num 21:29. By all this it appears that the Moabites' claim to this country was barred for ever. There may be a further reason for inserting this Amorite poem, namely, to show that the triumphing of the wicked is short. Those that had conquered the Moabites, and insulted over them, were now themselves conquered and insulted over by the Israel of God. It is very probable that the same Sihon, king of the Amorites, that had got this country from the Moabites, now lost it to the Israelites; for, though it is said to be taken from a former king of Moab (Num 21:26), yet not by a former king of the Amorites; and then it shows how sometimes justice makes men to see the loss of that which they got by violence, and were puffed up with the gain of. They are exalted but for a little while, Job 24:24.

II. Og king of Bashan, instead of being warned by the fate of his neighbours to make peace with Israel, is instigated by it to make war with them, which proves in like manner to be his destruction. Og was also an Amorite, and therefore perhaps thought himself better able to deal with Israel than his neighbours were, and more likely to prevail, because of his own gigantic strength and stature, which Moses takes notice of, Deu 3:11, where he gives a more full account of this story. Here observe, 1. That the Amorite begins the war (Num 21:33): He went out to battle against Israel. His country was very rich and pleasant. Bashan was famous for the best timber (witness the oaks of Bashan), and the best breed of cattle, witness the bulls and kine of Bashan, and the lambs and rams of that country, which are celebrated, Deu 32:14. Wicked men do their utmost to secure themselves and their possessions against the judgments of God, but all in vain, when their day comes, on which they must fall. 2. That God interests himself in the cause, bids Israel not to fear this threatening force, and promises a complete victory: " I have delivered him into thy hand (Num 21:34); the thing is as good as done already, it is all thy own, enter and take possession."Giants are but worms before God's power. 3. That Israel is more than a conqueror, not only routs the enemies' army, but gains the enemies' country, which afterwards was part of the inheritance of the two tribes and a half that were first seated on the other side Jordan. God gave Israel these successes, while Moses was yet with them, both for his comfort (that he might see the beginning of that glorious work, which he must not live to see the finishing of) and for the encouragement of the people in the war of Canaan under Joshua. Though this was to them in comparison but as the day of small things, yet it was an earnest of great things.

Keil-Delitzsch: Num 21:21-35

Defeat of the Amorite Kings, Sihon of Heshbon and Og of Bashan, and Conquest of their Kingdoms.

Num 21:21-23

When the Israelites reached the eastern border of the kingdom of the Amorite king Sihon (see at Num 21:13), they sent messengers to him, as they had previously done to the king of Edom, to ask permission to pass peaceably through his territory upon the high road (cf. Num 21:22 and Num 20:17); and Sihon refused this request, just as the king of Edom had done, and marched with all his people against the Israelites. But whereas the Lord forbade the Israelites to make war upon their kinsmen the Edomites, He now commanded them to make war upon the Amorite king, and take possession of his land (Deu 2:24-25); for the Amorites belonged to the Canaanitish tribes which were ripe for the judgment of extermination (Gen 15:16). And if, notwithstanding this, the Israelites sent to him with words of peace (Deu 2:26), this was simply done to leave the decision of his fate in his own hand (see at Deu 2:24). Sihon came out against the Israelites into the desert as far as Jahza , where a battle was fought, in which he was defeated. The accounts of the Onom . concerning Jahza, which was situated, according to Eusebius , between Medamon ( Medaba ) and Debous ( Dibon , see above), and according to Jerome, between Medaba and Deblatai , may be reconciled with the statement that it was in the desert, provided we assume that it was not in a straight line between the places named, but in a more easterly direction on the edge of the desert, near to the commencement of the Wady Wale , a conclusion to which the juxtaposition of Jahza and Mephaot in Jos 13:18; Jos 21:37, and Jer 48:21, also points (see at Jos 13:18).

Num 21:24-26

Israel smote him with the edge of the sword, i.e., without quarter (see Gen 34:26), and took possession of his land " from Arnon (Mojeb) to the Jabbok, unto the children of Ammon," i.e., to the upper Jabbok, the modern Nahr or Moiet Ammân . The Jabbok , now called Zerka , i.e., the blue, does not take its rise, as Seetzen supposed, on the pilgrim-road by the castle of Zerka ; but its source, according to Abulfeda (tab. Syr. p. 91) and Buckingham , is the Nahr Ammân , which flowed down from the ancient capital of the Ammonites, and was called the upper Jabbok , and formed the western border of the Ammonites towards the kingdom of Sihon, and subsequently towards Gad (Deu 2:37; Deu 3:16; Jos 12:2). " For the border of the Ammonites was strong" (firm), i.e., strongly fortified; "for which reason Sihon had only been able to push his conquests to the upper Jabbok, not into the territory of the Ammonites."This explanation of Knobel's is perfectly correct; since the reason why the Israelites did not press forward into the country of the Ammonites, was not the strength of their frontier, but the word of the Lord, "Make not war upon them, for I shall give thee no possession of the land of the children of Ammon"(Deu 2:19). God had only promised the patriarchs, on behalf of their posterity, that He would give them the land of Canaan, which was bounded towards the east by the Jordan (Num 34:2-12; compared with Gen 10:19 and Gen 15:19-21); and the Israelites would have received no settlement at all on the eastern side of the Jordan, had not the Canaanitish branch of the Amorites extended itself to that side in the time of Moses, and conquered a large portion of the possessions of the Moabites, and also (according to Jos 13:25, as compared with Jdg 11:13) of the Ammonites, driving back the Moabites as far as the Arnon, and the Ammonites behind the Nahr Ammân . With the defeat of the Amorites, all the land that they had conquered passed into the possession of the Israelites, who took possession of these towns (cf. Deu 2:34-36). The statement in Num 21:25, that Israel settled in all the towns of the Amorites, is somewhat anticipatory of the history itself, as the settlement did not occur till Moses gave the conquered land to the tribes of Reuben and Gad for a possession (Num 32). The only places mentioned here are Heshbon and her daughters, i.e., the smaller towns belonging to it (cf. Jos 13:17), which are enumerated singly in Num 32:34-38, and Jos 13:15-28. In explanation of the expression,"Heshbon and her daughters,"it is added in Num 21:26, that Heshbon was the city, i.e., the capital of the Amorite king Sihon, who had made war upon the former king of Moab, and taken away all his land as far as the Arnon. Consequently, even down to the time of the predecessor of Balak, the king of the Moabites at that time, the land to the north of the Arnon, and probably even as far as the lower Jabbok, to which point the kingdom of Sihon extended (see Deu 3:12-13; Jos 12:5), belonged to the Moabites. And in accordance with this, the country where the Israelites encamped opposite to Jericho, before crossing the Jordan, is reckoned as part of the land of Moab (Deu 1:5; Deu 29:1; Deu 32:49; Deu 34:5-6), and called Arboth Moab (see Num 22:1); whilst the women who seduced the Israelites to join in the idolatrous worship of Baal Peor are called daughters of Moab (Num 25:1).

Num 21:27-28

The glorious conquest and destruction of the capital of the powerful king of the Amorites, in the might of the Lord their God, inspired certain composers of proverbs ( משׁלים denom . from משׁל ) to write songs in commemoration of the victory. Three strophes are given from a song of this kind, and introduced with the words" therefore ,' sc., because Heshbon had fallen in this manner, " the composers of proverbs say." The first strophe (Num 21:27 and Num 21:28) runs thus: " Come to Heshbon: Built and restored be the city of Sihon! For fire went out of Heshbon; flames from the city of Sihon. It devoured Ar Moab, the lords of the heights of Arnon." The summons to come to Heshbon and build this ruined city up again, was not addressed to the Israelites, but to the conquered Amorites, and is to be interpreted as ironical ( F. v. Meyer; Ewald, Gesch . ii. pp. 267, 268): " Come to Heshbon, ye victorious Amorites, and build your royal city up again, which we have laid in ruins! A fire has gone out of it, and burned up Ar Moab, and the lords of the heights of the Arnon." The reference is to the war-fire, which the victorious Amorites kindled from Heshbon in the land of Moab under the former king of Moab; that is to say, the war in which they subjugated Ar Moab and the possessors of the heights of Arnon. Ar Moab (see at Num 21:15) appears to have been formerly the capital of all Moabitis, or at least of that portion of it which was situated upon the northern side of the Arnon; and the prominence given to it in Deu 2:9, Deu 2:18, Deu 2:29, is in harmony with this. The heights of Arnon are mentioned as the limits to which Sihon had carried his victorious supremacy over Moab. The " lords" of these heights are the Moabites.

Num 21:29

Second strophe: " Woe to thee, Moab! Thou art lost, people of Chemosh! He has given up his sons as fugitives, and his daughters into captivity-To Sihon, king of the Amorites." The poet here turns to Moab, and announces its overthrow. Chemosh ( כּמושׁ , from כּמושׁ = כּבשׁ , subactor, domitor ) was the leading deity of the Moabites (Jer 48:7) as well as of the Ammonites (Jdg 11:24), and related not only to Milcom , a god of the Ammonites, but also to the early Canaanitish deity Baal and Moloch . According to a statement of Jerome (on Isa 15:1-9), it was only another name for Baal Peor , probably a god of the sun, which was worshipped as the king of his nation and the god of war. He is found in this character upon the coins of Areopolis , standing upon a column, with a sword in his right hand and a lance and shield in the left, and with two fire-torches by his side (cf. Ekhel doctr. numm. vet. iii . p. 504), and was appeased by the sacrifice of children in times of great distress (2Ki 3:27). Further information, and to some extent a different view, are found in the article by J. G. Müller in Herzog's Cyclopaedia. The subject to נתן is neither Moab nor Jehovah, but Chemosh. The thought is this: as Chemosh, the god of Moab, could not deliver his people from the Amorite king; so now that Israel has conquered the latter, Moab is utterly lost. In the triumph which Israel celebrated over Moab through conquering its conquerors, there is a forewarning expressed of the ultimate subjection of Moab under the sceptre of Israel.

Num 21:30

Third strophe , in which the woe evoked upon Moab is justified:" We cast them down: Heshbon is lost even to Dibon; and we laid it waste even to Nophah, with fire to Medeba ." ונּירם is the first pers. pl. imperf. Kal of ירה with the suffix ־ם for ־ם (as in Exo 29:30). ירה , to cast arrows, to shoot down (Exo 19:13): figuratively to throw to the ground (Exo 15:4). נשּׁים for נשּׁם , first pers. pl. imperf . Hiph . of נשׁה , synonymous with נצה , Jer 4:7. The suffixes of both verbs refer to the Moabites as the inhabitants of the cities named. Accordingly Heshbon also is construed as a masculine, because it was not the town as such, but the inhabitants, that were referred to. Heshbon , the residence of king Sihon, stood pretty nearly in the centre between the Arnon and the Jabbok (according to the Onom . twenty Roman miles from the Jordan, opposite to Jericho), and still exists in extensive ruins with deep bricked wells, under the old name of Hesbân (cf. v. Raumer , Pal. p. 262). On Dibon in the south, not more than an hour from Arnon. Nophach is probably the same as Nobach , Jdg 8:11, but not the same as Kenath , which was altered into Nobach (Num 32:42). According to Jdg 8:11, it was near Jogbeha, not far from the eastern desert; and in all probability it still exists in the ruined place called Nowakis ( Burckhardt , p. 619; Buckingham , ii. p. 46; Robinson, App. p. 188), to the north-west of Ammân (Rabbath-Ammon) . Nophach , therefore, is referred to as a north-eastern town or fortress, and contrasted with Dibon , which was in the south. The words which follow, עד מ אשׁר , " which to Medeba," yield no intelligible meaning. The Seventy give πῦρ ἐπὶ Μ. (fire upon Medeba), and seem to have adopted the reading עד אשׁ . In the Masoretic punctuation also, the ר in אשׁר is marked as suspicious by a punct. extraord . Apparently, therefore, אשׁר was a copyist's error of old standing for אשׁ , and is to be construed as governed by the verb נשּׁים , "with fire to Medeba ."The city was about two hours to the south-east of Heshbon, and is still to be seen in ruins bearing the name of Medaba , upon the top of a hill of about half-an-hour's journey in circumference ( Burckhardt , p. 625; v. Raumer , Pal. pp. 264-5).

(Note: Ewald and Bleek (Einleitung in d. A. T. p. 200) are both agreed that this ode was composed on the occasion of the defeat of the Amorites by the Israelites, and particularly on the capture of the capital Heshbon, as it depicts the fall of Heshbon in the most striking way; and this city was rebuilt shortly afterwards by the Reubenites, and remained ever afterwards a city of some importance. Knobel , on the other hand, has completely misunderstood the meaning and substance of the verses quoted, and follows some of the earliest commentators, such as Clericus and others, in regarding the ode as an Amoritish production, and interpreting it as relating to the conquest and fortification of Heshbon by Sihon.)

Num 21:31-32

When Israel was sitting, i.e., encamped, in the land of the Amorites, Moses reconnoitred Jaezer , after which the Israelites took "its daughters,"i.e., the smaller places dependent upon Jaezer, and destroyed the Amorites who dwelt in them. It is evident from Num 32:35, that Jaezer was not only conquered, but destroyed. This city, which was situated, according to the Onom. ( s. v. Jazer ), ten Roman miles to the west of Philadelphia (Rabbath-Ammon) , and fifteen Roman miles to the north of Heshbon, is most probably to be sought for (as Seetzen supposes, i. pp. 397, 406, iv. p. 216) in the ruins of es Szîr , at the source of the Nahr Szîr , in the neighbourhood of which Seetzen found some pools, which are probably the remains of "the sea of Jazer,"mentioned in Jer 48:32. There is less probability in Burckhardt's conjecture, that it is to be found in the ruins of Ain Hazir , near Kherbet el Suk , to the south-west of es Salt ; though v. Raumer ( Pal. p. 262) decides in its favour (see my Commentary on Jos 13:25).

Num 21:33-35

The Israelites then turned towards the north, and took the road to Bashan, where king Og came against them with his people, to battle at Edrei . From what point it was that the Israelites entered upon the expedition against Bashan, is not stated either here or in Deu 3:1., where Moses recapitulates these events, and gives a more detailed account of the conquests than he does here, simply because it was of no importance in relation to the main object of the history. We have probably to picture the conquest of the kingdoms of Sihon and Og as taking place in the following manner: namely, that after Sihon had been defeated at Jahza, and his capital had been speedily taken in consequence of this victory, Moses sent detachments of his army from the places of encampment mentioned in Num 21:16, Num 21:18-20, into the different divisions of his kingdom, for the purpose of taking possession of their towns. After the conquest of the whole of the territory of Sihon, the main army advanced to Bashan and defeated king Og in a great battle at Edrei, whereupon certain detachments of the army were again despatched, under courageous generals, to secure the conquest of the different parts of his kingdom (cf. Num 32:39, Num 32:41-42). The kingdom of Og embraced the northern half of Gilead, i.e., the country between the Jabbok and the Mandhur (Deu 3:13; Jos 12:5), the modern Jebel Ajlun , and "all Bashan,"or "all the region of Argob "(Deu 3:4, Deu 3:13-14), the modern plain of Jaulan and Hauran , which extended eastwards to Salcah , north-eastwards to Edrei (Deu 3:10), and northwards to Geshur and Maacha (Jos 12:5). For further remarks, see Deu 3:10. There were two towns in Bashan of the name of Edrei . One of them, which is mentioned in Deu 1:4 and Jos 12:4, along with Ashtaroth , as a second residence of king Og, is described in the Onom . ( s. v. Ashtaroth and Edrei ) as six Roman miles, i.e., fully two hours, from Ashtaroth, and twenty-four or twenty-five miles from Bostra, and called Adraa or Adara . This is the modern Derà or Draà (in Burckhardt , p. 385; Seetzen , i. pp. 363, 364), and Draah, Idderat (in Buckingham, Syr. ii . p. 146), a place which still exists, consisting of a number of miserable houses, built for the most part of basalt, and standing upon a small elevation in a treeless, hilly region, with the ruins of an old church and other smaller buildings, supposed to belong to the time when Draa, Adraa (as urbs Arabiae ), was an episcopal see, on the east of the pilgrim-road between Remtha and Mezareib , by the side of a small wady (see Ritter, Erdk . xv. pp. 838ff.). The other Edrei , which is mentioned in Deu 3:10 as the north-western frontier of Bashan, was farther towards the north, and is still to be seen in the ruins of Zorah or Ethra (see at Deu 3:10). In the present instance the southern town is intended, which was not far from the south-west frontier of Bashan, as Og certainly did not allow the Israelites to advance to the northern frontier of his kingdom before he gave them battle.

Num 21:34-35

Just as in the case of Sihon, the Lord had also promised the Israelites a victory over Og, and had given him into their power, so that they smote him, with his sons and all his people, without leaving any remnant, and executed the ban, according to Deu 2:34, upon both the kings. (See the notes on Deut 3).

Constable: Num 21:21-32

Israel's defeat of Sihon 21:21-32

This account fits chronologically after 21:13. It records two great victories that God gave His people over two of the mighty Amorite kings.

"The term Amorite has various meanings in the OT: Canaanites generally (e.g., Gen. 15:16), inhabitants of the land west of the Jordan (e.g., Josh. 5:1), inhabitants of the regions of Judah (e.g., Josh. 10:5-6), inhabitants of the Negeb and the region to the southeast of the Dead Sea (e.g., Gen. 14:7), and very often, as here, the inhabitants east of the Jordan under the rule of Sihon and Og . . ."¹⁹³

Moses made his peaceful request for permission to pass through Sihon's territory and into the Promised Land (v. 22) realizing that Sihon would not allow this (cf. Deut. 2:24-26).¹⁹⁴

". . . this was done simply to leave the decision of his fate in his own hand . . ."¹⁹⁵

Sihon then attacked Israel (v. 23), but Israel defeated his army (v. 24).¹⁹⁶ This victory gave the Israelites possession of all of Sihon's territory. It extended south to the Arnon and north to the Jabbok that flows into the Jordan River from the east about halfway between the Sea of Chinnereth (Galilee) and the Dead Sea. It included Jazer, a town that the Israelites defeated (v. 32).

This victory over one of the most powerful of the Canaanite city-states, Heshbon, inspired poets in Israel who wrote proverbs (v. 27) to compose songs commemorating God's deliverance (vv. 27-30).

"The summons to come to Heshbon and build this ruined city again [v. 27], was not addressed to the Israelites, but to the conquered Amorites, and is to be interpreted as ironical . . ."¹⁹⁷

Chemosh (v. 29) was the chief Moabite and Ammonite deity and was similar to the Canaanite god Baal.¹⁹⁸

Constable: Num 21:33-35

Israel's defeat of Og 21:33-35

Heshbon was a city, but Bashan was a territory. Bashan lay north of the Yarmuk Wadi. Evidently at the time of Israel's conquest Og controlled the territory south of the Yarmuk as far as the Jabbok, the area known as Gilead.¹⁹⁹ Og's domain lay north of the Jabbok Wadi and extended north as far as Mt. Hermon, about 60 miles north of the Sea of Chinnereth (Galilee). The town of Edrei (v. 33) stood near the border of Bashan.²⁰⁰

The Israelites moved their camp from Mt. Pisgah (21:20) farther west and a little north to the plains of Moab (v. 1) between Beth-jeshimoth and Abel-shittim (33:49). This site was closer to the Jordan River and opposite Jericho, which stood about five miles west of the Jordan. The people stayed at this location until they crossed the Jordan under Joshua's leadership (Josh. 3:1). The remaining events Moses recorded in Numbers and all those he penned in Deuteronomy took place here.

These victories gave the Israelites possession of all the land east of the Jordan River, west of the border of the Ammonites, north to Mt. Hermon, and south to the Arnon. The Israelites defeated the Amorites that occupied this area. They did not fight the Edomites, Moabites, or Ammonites, however, by the command of God because these people were their relatives. They were not Canaanites. This great victory over Og assured the Israelites further that God would give them victory on the other side of the Jordan (v. 34).

Guzik: Num 21:1-35

Numbers 21 - On the Way to Canaan

A. The serpent in the wilderness.

1. (1-3) Defeat of the king of Arad the Canaanite.

The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim, then he fought against Israel and took some of them prisoners. So Israel made a vow to the LORD, and said, "If You will indeed deliver this people into my hand, then I will utterly destroy their cities." And the LORD listened to the voice of Israel and delivered up the Canaanites, and they utterly destroyed them and their cities. So the name of that place was called Hormah.

a. The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming: As the new generation of Israel begin their approach to the Promised Land, the new generation encounters their first hostile army - Arad the Canaanite, in the South.

b. Then he fought against Israel and took some of them prisoners: After having some men lost to Arad, Israel vowed to God that they will utterly destroy the cities of Arad. That is, they would devote the cities of Arad unto God by completely destroying them. God then granted them victory (the LORD listened to the voice of Israel and delivered up the Canaanites).

i. It is strange idea to our way of thinking, but Israel at this time would show that property was completely given to God by destroying it - thus making it unusable to anyone else. It was an expensive and whole-hearted way to give things to the LORD. This was Israel's way of saying, "we're not fighting this battle for our own profit, but for the glory of God."

c. So the name of that place was called Hormah: It was at Hormah that Israel was defeated in their ill-advised attempt to enter the Promised Land by force after rejecting it by faith. Now God has brought them back to the same place, and given them the victory. A real turning point for the nation!

2. (4-5) Israel, provoked by the difficult journey, speaks against God.

Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way. And the people spoke against God and against Moses: "Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread."

a. To go around the land of Edom: They had to go far out of their way because the Edomites refused them passage (Numbers 20:14-21). In fact, to go around the Edomites, they had to turn back towards the wilderness and away from Canaan. This was obviously discouraging.

i. They had a reason to be discouraged but they had no excuse for their discouragement. They faced a real challenge and something that is no fun at all. Yet, they had no excuse for not trusting in God, and for not looking for His victory through it all.

b. The people spoke against God and against Moses: Sadly, the new generation sounded like the old. If they continued in the steps of their fathers, this new generation would be no better able to enter the Promised Land than the previous generation was.

i. In fact, they perhaps acted worse than their fathers here. In eight previous passages (Exodus 15:24, 16:2, 17:3; Numbers 12:1, 14:2, 16:3, 16:41 and 20:2), the children of Israel are described as speaking against Moses. In those situations, Moses knew (Exodus 16:7-8) and the LORD knew (Numbers 14:27) they were really speaking against God - but the people were not brazen enough to do it directly. Now they are brazen enough, because it says the people spoke against God and against Moses!

ii. This was a major problem: They were on the threshold of the Promised Land, closer to it than the previous generation of unbelief had been, and now they were beginning to act with the same unbelief - or worse! Something drastic had to be done.

3. (6) The LORD sends fiery serpents.

So the LORD sent fiery serpents among the people, and they bit the people; and many of the people of Israel died.

a. The LORD sent fiery serpents among the people: How were the serpents fiery? Some think they were a red color, like the color of fire. Others believe their bite caused an intense burning sensation, so they were called fiery serpents.

b. The LORD sent fiery serpents: These came from God, to get the nation's attention at this critical place in their journey to the Promised Land. If they kept going in the direction they showed in the previous verses, they would never enter in.

c. Many of the people of Israel died: These victims were mostly those of the older generation of unbelief, and this was God's final way of fulfilling His promise that they would perish in the wilderness, and not enter the Promised Land.

3. (7-9) Deliverance through looking at the bronze serpent.

Therefore the people came to Moses, and said, "We have sinned, for we have spoken against the LORD and against you; pray to the LORD that He take away the serpents from us." So Moses prayed for the people. Then the LORD said to Moses, "Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live." So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived.

a. We have sinned, for we have spoken against the LORD and against you: If this new generation was capable of deeper sin (such as openly complaining against the LORD in Numbers 21:5), they also have hearts softer and quicker to repent - they quickly humble themselves before the LORD and Moses.

i. They ask Moses to pray for them; they know their answer lies only in the saving work of God. They are not trusting in luck or medical expertise, but only in God.

b. Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live: God commanded Moses to make a serpent (and Moses makes it out of bronze), to set it on pole, so that those who looked upon it could be saved - and they were.

i. This was an unusual direction from God and miracle resulting. There is no immediate logical connection between merely looking at a serpent on a pole and living; or refusing to look and dying. But God commanded that such a "foolish" thing be used to bring salvation to Israel.

c. Moses made a bronze serpent, and put it on a pole: Jesus refered to this remarkable event in John 3:14-15: And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. Jesus clearly said there is a similarity between what Moses did here, and what Jesus did on the cross.

i. But how can a serpent have a similarity to Jesus? Serpents are often used as pictures of evil in the Bible (Genesis 3:1-5; Revelation 12:9). However, bronze is a metal associated with judgment in the Bible, because bronze must be made by passing through the "fires" of judgment.

ii. So, a bronze serpent does speak of evil; but evil having been judged - just as Jesus, who knew no sin, became sin for us on the cross, and our sin was judged in Jesus. A bronze serpent is a picture of evil judged and dealt with.

iii. We would have wanted to diminish our sense of sin, and put the image of a man up on the pole; a man, we might say, is some good and some bad. But a serpent we can more easily see the badness of!

iv. In addition, if the serpent lay horizontally on the vertical pole, it is easy to see how this was a visual representation of the cross as well. However, many traditions show the serpent being wrapped around the pole, and this is the source for the ancient figure of healing and medicine - a serpent, wrapped around a pole.

d. If a serpent had bitten anyone, when he looked at the bronze serpent, he lived: The people were saved not by doing anything, but by simply looking to the bronze serpent. They had to trust that something as seemingly foolish as looking at serpent on a pole was enough to save them. Surely, some perished because they thought it too foolish to do that.

i. As it says in Isaiah 45:22: Look to Me, and be saved, all you ends of the earth! For I am God, and there is no other. We might be willing to do a hundred things to earn our salvation, but God commands us to only trust in Him - to look to Him.

ii. Charles Spurgeon gave his life to Jesus Christ after hearing a message on Isaiah 45:22, and hearing that text applied to this account of Moses lifting the serpent in the wilderness, and the people looking and living. Spurgeon was so impressed by this picture of the gospel and salvation in the Book of Numbers that he chose an engraving of Moses lifting up the serpent in the wilderness as a logo for his publications.

iii. When Israel was complaining against the LORD and against Moses, they were not looking to the LORD they way they should. They were looking at themselves, they were looking at the hard circumstances - but they were not looking to the LORD. What will it take to get you to look to the LORD?

e. So Moses made a bronze serpent: God command Moses to make an image of a serpent, even though such images were seemingly forbidden in Exodus 20:4. Actually, Exodus 20:4 forbids the making of idols, and this was no idol - it was a symbol, sanctioned by God, that they could look to in faith and be saved.

i. Sadly, even this God-ordained symbol was made into an idol. In the reforms of King Hezekiah, he broke in pieces the bronze serpent that Moses had made; for until those days the children of Israel burned incense to it, and called it Nehushtan (2 Kings 18:4). Fallen man can take any good and glorious thing from God and find an idolatrous use for it.

B. On the way to the Promised Land.

1. (10-20) The journey into Moab.

Now the children of Israel moved on and camped in Oboth. And they journeyed from Oboth and camped at Ije Abarim, in the wilderness which is east of Moab, toward the sunrise. From there they moved and camped in the Valley of Zered. From there they moved and camped on the other side of the Arnon, which is in the wilderness that extends from the border of the Amorites; for the Arnon is the border of Moab, between Moab and the Amorites. Therefore it is said in the Book of the Wars of the LORD: "Waheb in Suphah, the brooks of the Arnon, and the slope of the brooks that reaches to the dwelling of Ar, and lies on the border of Moab." From there they went to Beer, which is the well where the LORD said to Moses, "Gather the people together, and I will give them water." Then Israel sang this song: "Spring up, O well! All of you sing to it; the well the leaders sank, dug by the nation's nobles, by the lawgiver, with their staves." And from the wilderness they went to Mattanah, from Mattanah to Nahaliel, from Nahaliel to Bamoth, and from Bamoth, in the valley that is in the country of Moab, to the top of Pisgah which looks down on the wasteland.

a. Now the children of Israel moved on and camped: Besides the names of the places Israel passes through on their way towards the Promised Land, brief passages of poetry are also recorded, giving the sense of elation they must have felt.

b. The Book of the Wars of the LORD: Some have used mentions of books like this in the Bible as an argument that the Bible is an incomplete book, and must be supplemented - by something like the book of Mormon. But the mere mention of a book by the Bible doesn't mean that the book belongs in our Bibles. We would love to see and read such ancient literature lost to history; but anything in such books inspired and important is recorded for us in passages like Numbers 21:14-15.

i. In fact, Paul quoted from a pagan poet in Acts 17:28. It certainly doesn't mean that everything that pagan poet wrote was inspired by God, or that our Bibles are incomplete without the full text of what that pagan poet wrote.

2. (21-23) The challenge of the Amorites.

Then Israel sent messengers to Sihon king of the Amorites, saying, "Let me pass through your land. We will not turn aside into fields or vineyards; we will not drink water from wells. We will go by the King's Highway until we have passed through your territory." But Sihon would not allow Israel to pass through his territory. So Sihon gathered all his people together and went out against Israel in the wilderness, and he came to Jahaz and fought against Israel.

a. Sihon would not allow Israel to pass through his territory: As was the case with the Edomites, the Amorites would not let Israel pass through their land - even though the Israelites promised it would be of no expense or trouble to the Amorites.

b. So Sihon gathered all his people together and went out against Israel: While Edom passively refused, the Amorites actively attacked Israel and king Sihon led the battle.

i. This incident is even more interesting when we consider Deuteronomy 2:30 - But Sihon king of Heshbon would not let us pass through, for the LORD your God hardened his spirit and made his heart obstinate, that He might deliver him into your hand. God hardened the heart of Sihon, so he would provoke the battle, so he would lose, so Israel could gain his land.

ii. It was not unrighteous of God to harden the heart of Sihon because Sihon was not originally favorable towards Israel, and God did not make him be hardened when he really wanted otherwise. But that wasn't how it happened; in hardening Sihon, the LORD gave him over to the evil his heart desired.

3. (24-32) King Sihon and the Amorites defeated by Israel.

Then Israel defeated him with the edge of the sword, and took possession of his land from the Arnon to the Jabbok, as far as the people of Ammon; for the border of the people of Ammon was fortified. So Israel took all these cities, and Israel dwelt in all the cities of the Amorites, in Heshbon and in all its villages. For Heshbon was the city of Sihon king of the Amorites, who had fought against the former king of Moab, and had taken all his land from his hand as far as the Arnon. Therefore those who speak in proverbs say: "Come to Heshbon, let it be built; let the city of Sihon be repaired. For fire went out from Heshbon, a flame from the city of Sihon; it consumed Ar of Moab, the lords of the heights of the Arnon. Woe to you, Moab! You have perished, O people of Chemosh! He has given his sons as fugitives, and his daughters into captivity, to Sihon king of the Amorites. But we have shot at them; Heshbon has perished as far as Dibon. Then we laid waste as far as Nophah, which reaches to Medeba." Thus Israel dwelt in the land of the Amorites. Then Moses sent to spy out Jazer; and they took its villages and drove out the Amorites who were there.

a. Then Israel defeated him with the edge of the sword, and took possession of his land: We now better understand God's favor and mercy to Israel. Before they face the hardened warriors of Canaan, God gave them smaller foes and smaller battles to fight. We see how foolish the unbelief of the previous generation was.

b. Thus Israel dwelt in the land of the Amorites: The land of the Amorites later becomes the possession of Israel; the tribe of Gad and the half tribe of Manasseh receive this land.

c. Fire went out from Heshbon . . . woe to you Moab: The passages of poetry are meant to show what a mighty people the Amorites were, and in contrast, how glorious Israel's victory over them was.

4. (33-35) The defeat of king Og and the land of Bashan.

And they turned and went up by the way to Bashan. So Og king of Bashan went out against them, he and all his people, to battle at Edrei. Then the LORD said to Moses, "Do not fear him, for I have delivered him into your hand, with all his people and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt at Heshbon." So they defeated him, his sons, and all his people, until there was no survivor left him; and they took possession of his land.

a. Og king of Bashan went out against them: This was another battle that Israel did not provoke. Yet, Israel was more than up to the challenge, and sees God win a glorious victory.

b. And they took possession of his land: This land also becomes part of Israel, and a portion of the inheritance of the trans-jordan tribes.

i. The new generation of the children of Israel are making wonderful progress to the Promised Land, and experiencing victory after victory. Yet their challenges are not over, as the subsequent chapters will show.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 21 (Chapter Introduction)

Overview

Num 21:1, Israel destroys the Canaanites at Hormah; Num 21:4, The people murmuring are plagued with fiery serpents; Num 21:7, They repenting are healed by a brazen serpent; Num 21:10, Sundry journeys of the Israelites; Num 21:21, Sihon is overcome, Num 21:33, and Og.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 21 (Chapter Introduction)

CHAPTER 21

The Canaanites fight against Israel, and take some of them prisoners, Num 21:1 . Through God’ s assistance they overcome them, and destroy their cities, Num 21:2,3 . The people murmur, Num 21:4,5 ; are plagued with fiery serpents, Num 21:6 . They repent, Num 21:7 . A brazen serpent erected, to which they look, and are saved, Num 21:8,9 . They journey, Num 21:10-16 . Their hymn for water given at Beer, Num 21:17 . They sue for passage to the Amorites; are denied; fight them; overcome, and dwell in their cities, Num 21:18-26 . Proverbial sayings concerning it, Num 21:27-30 . Og king of Bashan, his sons, and all his people, are killed by the Israelites, and their land possessed by them, Num 21:33-35 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 21 (Chapter Introduction)

(Num 21:1-3) The Canaanites of Arad destroyed.

(Num 21:4-9) The people murmuring, are plagued with fiery serpents, They repenting, are healed through the brazen serpent.

(Num 21:10-20) Further journeys of the Israelites.

(Num 21:21-35) Sihon and Og overcome, Their land possessed.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 21 (Chapter Introduction)

The armies of Israel now begin to emerge out of the wilderness, and to come into a land inhabited, to enter upon action, and take possession of the frontiers of the land of promise. A glorious campaign this chapter gives us the history of, especially in the latter part of it. Here is, I. The defeat of Arad the Canaanite (Num 21:1-3). II. The chastisement of the people with fiery serpents for their murmurings, and the relief granted them upon their submission by a brazen serpent (Num 21:4-9). III. Several marches forward, and some occurrences by the way (Num 21:10-20). IV. The celebrated conquest of Sihon king of the Amorites (Num 21:21-32), and of Og king of Bashan (Num 21:33-35), and possession taken of their land.

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 21 (Chapter Introduction)

INTRODUCTION TO NUMBERS 21

This chapter gives an account of the defeat of King Arad, the Canaanite, Num 21:1 of the murmurings of the children of Israel, because of difficulties in travelling round, the land of Edom, for which they were punished with fiery serpents, Num 21:4 and how that upon their repentance a brazen serpent was ordered to be made, and to be erected on a pole, that whoever looked to it might live, Num 21:7 and of the several journeys and stations of the children of Israel, until they came to the land of the Amorites, Num 21:10, when they sent a message to Sihon their king, to desire him to grant them a passage through his country; but he refusing, they fought with him, smote him, and possessed his land, concerning which many proverbial sayings were used, Num 21:21 and the chapter is concluded with the defeat of Og, king of Bashan, Num 21:33.