^21:22“Let us³³ pass through your land;³⁴ 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.” ^21:23But Sihon did not permit Israel to pass through his border; he³⁵ gathered all his forces³⁶ together and went out against Israel into the wilderness. When³⁷ he came to Jahaz, he fought against Israel. ^21:24But the Israelites³⁸ defeated him in battle³⁹ 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. ^21:25So Israel took all these cities; and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages.⁴⁰^21:26For 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,⁴¹ as far as the Arnon. ^21:27That is why those who speak in proverbs⁴² say,

“Come to Heshbon, let it be built.

Let the city of Sihon be established!⁴³

^21:28For fire went out from Heshbon,

a flame from the city of Sihon.

It has consumed Ar of Moab

and the lords⁴⁴ of the high places of Arnon.

^21:29Woe to you, Moab.

You are ruined, O people of Chemosh!⁴⁵

He has made his sons fugitives,

and his daughters the prisoners of King Sihon of the Amorites.

^21:30We have overpowered them;⁴⁶

Heshbon has perished as far as Dibon.

We have shattered them as far as Nophah,

which⁴⁷ reaches to Medeba.”

^21:31So the Israelites⁴⁸ lived in the land of the Amorites. ^21:32Moses sent spies to reconnoiter⁴⁹ Jaazer, and they captured its villages⁵⁰ and dispossessed the Amorites who were there.

^21:33Then they turned and went up by the road to Bashan. And King Og of Bashan and all his forces⁵¹ marched out against them to do battle at Edrei. ^21:34And 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. ^21:35So they defeated Og,⁵² his sons, and all his people, until there were no survivors,⁵³ and they possessed his land.

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Footnotes

31 For this section, see further J. R. Bartlett, “Sihon and Og of the Amorites,” 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,” 18 (1973): 87–88.
32 and the have “words of peace.”
33 The Hebrew text uses the singular in these verses to match the reference to “Israel.”
34 has “by the King’s way I will go. I will not turn aside to the right or the left.”
35 Heb “Sihon.”
36 Heb “people.”
37 The clause begins with a preterite with vav (ו) consecutive, but may be subordinated to the next preterite as a temporal clause.
38 The Hebrew text has “Israel,” but the verb is plural.
39 Heb “with the edge of the sword.”
40 Heb “its daughters.”
41 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.
42 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,” 61 (1968): 301.
43 Meaning, “rebuilt and restored.”
44 Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. , , . This emendation is closer to the Greek and makes a better parallelism, but the makes good sense as it stands.
45 The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
46 The first verb is difficult. has “we shot at them.” The Greek has “their posterity perished” (see §76.f).
47 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. and the have “fire” (אֵשׁ, ’esh) here (cf. , , , ). Some modern scholars emend the word to שֹׁאָה (sho’ah, “devastation”).
48 Heb “Israel.”
49 Heb “Moses sent to spy out.”
50 Heb “daughters.”
51 Heb “people.”
52 Heb “him”; the referent (Og) has been specified in the translation for clarity.
53 Heb “no remnant.”