Discovery BoxDeuteronomy 1:4
Context1:4 This took place after the defeat 1 of King Sihon 2 of the Amorites, whose capital was 3 in Heshbon, 4 and King Og of Bashan, whose capital was 5 in Ashtaroth, 6 specifically in Edrei. 7
Deuteronomy 2:30-36
Context2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our 8 God had made him obstinate 9 and stubborn 10 so that he might deliver him over to you 11 this very day. 2:31 The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.” 2:32 When Sihon and all his troops 12 emerged to encounter us in battle at Jahaz, 13 2:33 the Lord our God delivered him over to us and we struck him down, along with his sons 14 and everyone else. 15 2:34 At that time we seized all his cities and put every one of them 16 under divine judgment, 17 including even the women and children; we left no survivors. 2:35 We kept only the livestock and plunder from the cities for ourselves. 2:36 From Aroer, 18 which is at the edge of Wadi Arnon (it is the city in the wadi), 19 all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.
Deuteronomy 3:8
Context3:8 So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon 20
Numbers 21:21-32
Context21:21 21 Then Israel sent messengers to King Sihon of the Amorites, saying, 22
21:22 “Let us 23 pass through your land; 24 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 25 gathered all his forces 26 together and went out against Israel into the wilderness. When 27 he came to Jahaz, he fought against Israel. 21:24 But the Israelites 28 defeated him in battle 29 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. 30 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, 31 as far as the Arnon. 21:27 That is why those who speak in proverbs 32 say,
“Come to Heshbon, let it be built.
Let the city of Sihon be established! 33
21:28 For fire went out from Heshbon,
a flame from the city of Sihon.
It has consumed Ar of Moab
and the lords 34 of the high places of Arnon.
21:29 Woe to you, Moab.
You are ruined, O people of Chemosh! 35
He has made his sons fugitives,
and his daughters the prisoners of King Sihon of the Amorites.
21:30 We have overpowered them; 36
Heshbon has perished as far as Dibon.
We have shattered them as far as Nophah,
which 37 reaches to Medeba.”
21:31 So the Israelites 38 lived in the land of the Amorites. 21:32 Moses sent spies to reconnoiter 39 Jaazer, and they captured its villages 40 and dispossessed the Amorites who were there.
[1:4] 1 tn Heb “when he struck [or “smote”].”
[1:4] 2 sn See Deut 2:26–3:22.
[1:4] 4 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 6 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 7 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[2:30] 8 tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”
[2:30] 9 tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”
[2:30] 10 tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”
[2:30] 11 tn Heb “into your hand.”
[2:32] 13 sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.
[2:33] 14 tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”
[2:33] 15 tn Heb “all his people.”
[2:34] 16 tn Heb “every city of men.” This apparently identifies the cities as inhabited.
[2:34] 17 tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.
[2:36] 18 sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).
[2:36] 19 tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.
[3:8] 20 sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.
[21:21] 21 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.
[21:21] 22 tc Smr and the LXX have “words of peace.”
[21:22] 23 tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”
[21:22] 24 tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”
[21:23] 27 tn The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
[21:24] 28 tn The Hebrew text has “Israel,” but the verb is plural.
[21:24] 29 tn Heb “with the edge of the sword.”
[21:25] 30 tn Heb “its daughters.”
[21:26] 31 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.
[21:27] 32 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.
[21:27] 33 tn Meaning, “rebuilt and restored.”
[21:28] 34 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.
[21:29] 35 sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
[21:30] 36 tc The first verb is difficult. MT has “we shot at them.” The Greek has “their posterity perished” (see GKC 218 §76.f).
[21:30] 37 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”).
