Bilangan 21:21-35
Konteks21:21 1 Then Israel sent messengers to King Sihon of the Amorites, saying, 2
21:22 “Let us 3 pass through your land; 4 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 5 gathered all his forces 6 together and went out against Israel into the wilderness. When 7 he came to Jahaz, he fought against Israel. 21:24 But the Israelites 8 defeated him in battle 9 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. 10 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, 11 as far as the Arnon. 21:27 That is why those who speak in proverbs 12 say,
“Come to Heshbon, let it be built.
Let the city of Sihon be established! 13
21:28 For fire went out from Heshbon,
a flame from the city of Sihon.
It has consumed Ar of Moab
and the lords 14 of the high places of Arnon.
21:29 Woe to you, Moab.
You are ruined, O people of Chemosh! 15
He has made his sons fugitives,
and his daughters the prisoners of King Sihon of the Amorites.
21:30 We have overpowered them; 16
Heshbon has perished as far as Dibon.
We have shattered them as far as Nophah,
which 17 reaches to Medeba.”
21:31 So the Israelites 18 lived in the land of the Amorites. 21:32 Moses sent spies to reconnoiter 19 Jaazer, and they captured its villages 20 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 21 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, 22 his sons, and all his people, until there were no survivors, 23 and they possessed his land.
Ulangan 2:26
Konteks2:26 Then I sent messengers from the Kedemoth 24 Desert to King Sihon of Heshbon with an offer of peace:
Ulangan 11:1-32
Konteks11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments 25 at all times. 11:2 Bear in mind today that I am not speaking 26 to your children who have not personally experienced the judgments 27 of the Lord your God, which revealed 28 his greatness, strength, and power. 29 11:3 They did not see 30 the awesome deeds he performed 31 in the midst of Egypt against Pharaoh king of Egypt and his whole land, 11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea 32 overwhelm them while they were pursuing you and he 33 annihilated them. 34 11:5 They did not see 35 what he did to you in the desert before you reached this place, 11:6 or what he did to Dathan and Abiram, 36 sons of Eliab the Reubenite, 37 when the earth opened its mouth in the middle of the Israelite camp 38 and swallowed them, their families, 39 their tents, and all the property they brought with them. 40 11:7 I am speaking to you 41 because you are the ones who saw all the great deeds of the Lord!
11:8 Now pay attention to all the commandments 42 I am giving 43 you today, so that you may be strong enough to enter and possess the land where you are headed, 44 11:9 and that you may enjoy long life in the land the Lord promised to give to your ancestors 45 and their descendants, a land flowing with milk and honey. 11:10 For the land where you are headed 46 is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand 47 like a vegetable garden. 11:11 Instead, the land you are crossing the Jordan to occupy 48 is one of hills and valleys, a land that drinks in water from the rains, 49 11:12 a land the Lord your God looks after. 50 He is constantly attentive to it 51 from the beginning to the end of the year. 52 11:13 Now, if you pay close attention 53 to my commandments that I am giving you today and love 54 the Lord your God and serve him with all your mind and being, 55 11:14 then he promises, 56 “I will send rain for your land 57 in its season, the autumn and the spring rains, 58 so that you may gather in your grain, new wine, and olive oil. 11:15 I will provide pasture 59 for your livestock and you will eat your fill.”
11:16 Make sure you do not turn away to serve and worship other gods! 60 11:17 Then the anger of the Lord will erupt 61 against you and he will close up the sky 62 so that it does not rain. The land will not yield its produce, and you will soon be removed 63 from the good land that the Lord 64 is about to give you. 11:18 Fix these words of mine into your mind and being, 65 and tie them as a reminder on your hands and let them be symbols 66 on your forehead. 11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, 67 as you lie down, and as you get up. 11:20 Inscribe them on the doorframes of your houses and on your gates 11:21 so that your days and those of your descendants may be extended in the land which the Lord promised to give to your ancestors, like the days of heaven itself. 68 11:22 For if you carefully observe all of these commandments 69 I am giving you 70 and love the Lord your God, live according to his standards, 71 and remain loyal to him, 11:23 then he 72 will drive out all these nations ahead of you, and you will dispossess nations greater and stronger than you. 11:24 Every place you set your foot 73 will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. 74 11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.
11:26 Take note – I am setting before you today a blessing and a curse: 75 11:27 the blessing if you take to heart 76 the commandments of the Lord your God that I am giving you today, 11:28 and the curse if you pay no attention 77 to his 78 commandments and turn from the way I am setting before 79 you today to pursue 80 other gods you have not known. 11:29 When the Lord your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal. 81 11:30 Are they not across the Jordan River, 82 toward the west, in the land of the Canaanites who live in the Arabah opposite Gilgal 83 near the oak 84 of Moreh? 11:31 For you are about to cross the Jordan to possess the land the Lord your God is giving you, and you will possess and inhabit it. 11:32 Be certain to keep all the statutes and ordinances that I am presenting to you today.
[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.
[21:21] 2 tc Smr and the LXX have “words of peace.”
[21:22] 3 tn The Hebrew text uses the singular in these verses to match the reference to “Israel.”
[21:22] 4 tc Smr has “by the King’s way I will go. I will not turn aside to the right or the left.”
[21:23] 7 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] 8 tn The Hebrew text has “Israel,” but the verb is plural.
[21:24] 9 tn Heb “with the edge of the sword.”
[21:25] 10 tn Heb “its daughters.”
[21:26] 11 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] 12 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] 13 tn Meaning, “rebuilt and restored.”
[21:28] 14 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] 15 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] 16 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] 17 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”).
[21:32] 19 tn Heb “Moses sent to spy out.”
[21:32] 20 tn Heb “daughters.”
[21:35] 22 tn Heb “him”; the referent (Og) has been specified in the translation for clarity.
[21:35] 23 tn Heb “no remnant.”
[2:26] 24 sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.
[11:1] 25 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).
[11:2] 26 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
[11:2] 27 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
[11:2] 28 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
[11:2] 29 tn Heb “his strong hand and his stretched-out arm.”
[11:3] 30 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.
[11:3] 31 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.
[11:4] 32 tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
[11:4] 33 tn Heb “the
[11:4] 34 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
[11:5] 35 tn See note on these same words in v. 3.
[11:6] 36 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).
[11:6] 37 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
[11:6] 38 tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
[11:6] 39 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
[11:6] 40 tn Heb “and all the substance which was at their feet.”
[11:7] 41 tn On the addition of these words in the translation see note on “They did not see” in v. 3.
[11:8] 42 tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).
[11:8] 43 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
[11:8] 44 tn Heb “which you are crossing over there to possess it.”
[11:9] 45 tn Heb “fathers” (also in v. 21).
[11:10] 46 tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”
[11:10] 47 tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.
[11:11] 48 tn Heb “which you are crossing over there to possess it.”
[11:11] 49 tn Heb “rain of heaven.”
[11:12] 50 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
[11:12] 51 tn Heb “the eyes of the
[11:12] sn Constantly attentive to it. This attention to the land by the
[11:12] 52 sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.
[11:13] 53 tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”
[11:13] 54 tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
[11:13] 55 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:14] 56 tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.
[11:14] 57 tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
[11:14] 58 sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.
[11:15] 59 tn Heb “grass in your field.”
[11:16] 60 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
[11:17] 61 tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”
[11:17] 62 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[11:17] 63 tn Or “be destroyed”; NAB, NIV “will soon perish.”
[11:17] 64 tn Heb “the
[11:18] 65 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:18] 66 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
[11:19] 67 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
[11:21] 68 tn Heb “like the days of the heavens upon the earth,” that is, forever.
[11:22] 69 tn Heb “this commandment.” See note at Deut 5:30.
[11:22] 70 tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.
[11:22] 71 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
[11:23] 72 tn Heb “the
[11:24] 73 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.
[11:24] 74 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”
[11:26] 75 sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1–28:68. Here Moses adumbrates the whole by way of anticipation.
[11:27] 76 tn Heb “listen to,” that is, obey.
[11:28] 77 tn Heb “do not listen to,” that is, do not obey.
[11:28] 78 tn Heb “the commandments of the
[11:28] 79 tn Heb “am commanding” (so NASB, NRSV).
[11:28] 80 tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).
[11:29] 81 sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the
[11:30] 82 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[11:30] 83 sn Gilgal. From a Hebrew verb root גָלַל (galal, “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.
[11:30] 84 tc The MT plural “oaks” (אֵלוֹנֵי, ’eloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ’elon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrá, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwr’, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.
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