27Therefore those who speak in proverbs say, “Come to Heshbon. Let the city of Sihon be built and established;
28for a fire has gone out of Heshbon, a flame from the city of Sihon. It has devoured Ar of Moab, The lords of the high places of the Arnon.
29Woe to you, Moab! You are undone, people of Chemosh! He has given his sons as fugitives, and his daughters into captivity, to Sihon king of the Amorites.
30We have shot at them. Heshbon has perished even to Dibon. We have laid waste even to Nophah, Which reaches to Medeba.”
27 Therefore those who speak in proverbs say, “Come to Heshbon. Let the city of Sihon be built and established;
28 for a fire has gone out of Heshbon, a flame from the city of Sihon. It has devoured Ar of Moab, The lords of the high places of the Arnon.
29 Woe to you, Moab! You are undone, people of Chemosh! He has given his sons as fugitives, and his daughters into captivity, to Sihon king of the Amorites.
30 We have shot at them. Heshbon has perished even to Dibon. We have laid waste even to Nophah, Which reaches to Medeba.”
KJVKing James Version
27 Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
28 For there is a 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.
29 Woe to thee, Moab! thou art undone, O people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.
30 We have shot at them; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which reacheth unto Medeba.
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JPSJPS Tanakh (1917)
27 Wherefore they that speak in parables say: Come ye to Heshbon! let the city of Sihon be built and established!
28 For a fire is gone out of Heshbon, a flame from the city of Sihon; it hath devoured Ar of Moab, the lords of the high places of Arnon.
29 Woe to thee, Moab! thou art undone, O people of Chemosh; he hath given his sons as fugitives, and his daughters into captivity, unto Sihon king of the Amorites.
30 We have shot at them — Heshbon is perished — even unto Dibon, and we have laid waste even unto Nophah, which reacheth unto Medeba.
Numbers 21:15(v28)the slope of the valleys that incline toward the dwelling of Ar, leans on the border of Moab.”
Judges 11:24(v29)Won’t you possess that which Chemosh your god gives you to possess? So whoever Yahweh our God has dispossessed from before us, them will we…
2 Kings 23:13(v29)The king defiled the high places that were before Jerusalem, which were on the right hand of the mountain of corruption, which Solomon the…
Isaiah 15:2(v30)They have gone up to Bayith, and to Dibon, to the high places, to weep. Moab wails over Nebo and over Medeba. Baldness is on all of their…
Jeremiah 48:18(v30)“You daughter who dwells in Dibon, come down from your glory, and sit in thirst; for the destroyer of Moab has come up against you. He has…
Show all 38 cross-references
Jeremiah 48:46(v29)Woe to you, O Moab! The people of Chemosh are undone; for your sons are taken away captive, and your daughters into captivity.
1 Kings 11:7(v29)Then Solomon built a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the…
1 Kings 11:33(v29)because that they have forsaken me, and have worshiped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god…
Jeremiah 48:7(v29)For, because you have trusted in your works and in your treasures, you also will be taken. Chemosh will go out into captivity, his priests…
Jeremiah 48:22(v30)on Dibon, on Nebo, on Beth Diblathaim,
Numbers 32:34(v30)The children of Gad built Dibon, Ataroth, Aroer,
Joshua 13:17(v30)Heshbon, and all its cities that are in the plain; Dibon, Bamoth Baal, Beth Baal Meon,
Jeremiah 48:45-46(v28)“Those who fled stand without strength under the shadow of Heshbon; for a fire has gone out of Heshbon, and a flame from the middle of…
Genesis 49:23(v30)The archers have severely grieved him, shot at him, and persecuted him:
Numbers 21:14(v27)Therefore it is said in the book of the Wars of Yahweh, “Vaheb in Suphah, the valleys of the Arnon,
Numbers 22:41(v28)In the morning, Balak took Balaam, and brought him up into the high places of Baal; and he saw from there part of the people.
Deuteronomy 2:9(v28)Yahweh said to me, “Don’t bother Moab, neither contend with them in battle; for I will not give you any of his land for a possession,…
Deuteronomy 2:18(v28)“You are to pass over Ar, the border of Moab, today.
Judges 9:20(v28)but if not, let fire come out from Abimelech and devour the men of Shechem and the house of Millo; and let fire come out from the men of…
2 Samuel 11:24(v30)The shooters shot at your servants from off the wall; and some of the king’s servants are dead, and your servant Uriah the Hittite is also…
Psalms 18:14(v30)He sent out his arrows, and scattered them; Yes, great lightning bolts, and routed them.
Isaiah 10:16(v28)Therefore the Lord, Yahweh of Armies, will send among his fat ones leanness; and under his glory a burning will be kindled like the burning…
Isaiah 14:4(v27)that you will take up this parable against the king of Babylon, and say, “How the oppressor has ceased! The golden city has ceased!”
Isaiah 15:1-2(v28)The burden of Moab. For in a night, Ar of Moab is laid waste, and brought to nothing. For in a night Kir of Moab is laid waste, and brought…
Isaiah 15:5(v29)My heart cries out for Moab! Her nobles flee to Zoar, to Eglath Shelishiyah; for they go up by the ascent of Luhith with weeping; for on…
Isaiah 15:9(v30)For the waters of Dimon are full of blood; for I will bring yet more on Dimon, a lion on those of Moab who escape, and on the remnant of…
Isaiah 16:2(v29)For it will be that as wandering birds, as a scattered nest, so will the daughters of Moab be at the fords of the Arnon.
Jeremiah 48:13(v29)Moab will be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence.
Amos 1:4(v28)but I will send a fire into the house of Hazael, and it will devour the palaces of Ben Hadad.
Amos 1:7(v28)but I will send a fire on the wall of Gaza, and it will devour its palaces.
Amos 1:10(v28)but I will send a fire on the wall of Tyre, and it will devour its palaces.”
Amos 1:12(v28)but I will send a fire on Teman, and it will devour the palaces of Bozrah.”
Amos 1:14(v28)But I will kindle a fire in the wall of Rabbah, and it will devour its palaces, with shouting in the day of battle, with a storm in the day…
Amos 2:2(v28)but I will send a fire on Moab, and it will devour the palaces of Kerioth; and Moab will die with tumult, with shouting, and with the sound…
Amos 2:5(v28)but I will send a fire on Judah, and it will devour the palaces of Jerusalem.”
Habakkuk 2:6(v27)Won’t all these take up a parable against him, and a taunting proverb against him, and say, ‘Woe to him who increases that which is not…
1 Corinthians 8:4-5(v29)Therefore concerning the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no other…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv28–30Meaning, war.
Meaning, war.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv27, 30Num 21:27 Wherefore they that speak in proverbs say,…
Num 21:27 Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
Ver. 27. Wherefore they that speak in proverbs.] Or, Bywords; by way of derision, as Deu 28:17 Hab 2:5. Ballad makers, petty poets, that penned popular songs, such as this was.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv27–30That speak in proverbs; the poets, or other ingenious…
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.
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The city of Sihon; that which once was the royal city of the king of Moab, but now is the city of Sihon.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv27–30We have shot at them,.... Either the Amorites at…
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,
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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.
(r) "lucerna eorum, Heshbon (seilicet) periit", Tigurine version; "regnum eorum periit a Chesbon", Pagninus, Vatablus; "imperium eorum", Munster.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv27–30In Proverbs - The poets or other ingenious persons,…
In Proverbs - 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. Come into Heshbon - 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. Of Sihon - That which once was the royal city of the king of Moab, but now is the city of Sihon.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v27Verse 27. They that speak in proverbs] המשלים hammoshelim,…
Verse 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 [Arabic] shaara among the Arabs, who were esteemed as Divine persons, and who had their name from [Arabic] 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 [Arabic] 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 verses 27 and 28; the second verse 29; and the third verse 30.
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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 15:1-2.
The whole poem, divided into its proper hemistichs, as it stands in Kennicott's Hebrew Bible, is as follows: -
VERSE 27. PART I
Come ye to Heshbon, let it be rebuilt;
The city of Sihon, let it be established.
VERSE 28
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 II
Alas for thee, O Moab!
Thou hast perished, O people of Chemosh!
He hath given up his fugitive sons
And his daughters into captivity,
To the king of the Amorites, Sihon.
VERSE 30. PART III
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv27–30Num 21:27. In proverbs — The poets or other…
Num 21:27. In proverbs — The poets or other ingenious persons of the Amorites or Canaanites, who made this following song 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. Come into Heshbon — 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. Of Sihon — That which once was the royal city of the king of Moab, but now is the city of Sihon.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv27, 29They that speak in proverbs - The original word…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv27–30Proverb. Hebrew Moshelim: "Those who speak proverbs, or enigmas,…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv27, 29Wherefore they that speak in proverbs--Here is given an…
Wherefore they that speak in proverbs--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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv27–3027. They that speak in proverbs — The ballad-singers.…
27. They that speak in proverbs — The ballad-singers. Here we have a scrap of Amorite poetry in three strophes: —
“Come ye to Heshbon,
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Let the city of Sihon be built and established!
For fire went forth from Heshbon,
A flame out of the stronghold of Sihon,
Which devoured Ar of Moab,
The lords of the high places of Arnon.
“Woe to thee, Moab!
Thou art undone, O people of Chemosh!
He hath given up his sons as fugitives,
And his daughters into captivity,
To Sihon, king of the Amorites.
“Then we cast them down; Heshbon perished even unto Dibon,
And we laid (it) waste unto Nophah, with fire unto Medeba.”
If this song be of Hebrew origin, then the former part of it is a biting taunt: “Come, ye Amorites, into your city of Heshbon and build it up again. Ye boasted that ye had burnt it and driven out the Moabites; but now we are come in our turn, and have burnt Heshbon and driven you out.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv27–3027. they that speak in proverbs say] they that…
27. they that speak in proverbs say] they that recite ballads say. The Heb. mâshâl was ‘any suggestive saying that implied more than it actually said.’ This might be a ‘proverb,’ i.e. a sententious or pithy remark containing a proposition which was widely applicable in human life, or a didactic or authoritative utterance, as those of Balaam (chs. 23 f.), or a short song or ode with some special characteristic either in its contents or in its artistic construction, such as a dirge, a taunt-song over a fallen foe, or more generally a ballad. The present song is a ballad, which, if the above interpretation is correct, contains a taunt.
The tense of the verb ‘say’ has a frequentative force, implying that the poem was frequently recited by the ballad-singers, and that the writer knew it not from any book but by hearing it from their lips.
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Let the city of Sihon] Poetical parallelism; Heshbon is the city of Sihon.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v27(27-30) Come into Heshbon.—These verses appear to commemorate first…
(27-30) Come into Heshbon.—These verses appear to commemorate first the victory of the Amorites over the Moabites, and then that of the Israelites over the Amorites. They may be rendered thus:—
“Come ye to Heshbon!
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Let the city of Sihon be built up and restored!
For a fire went out from Heshbon—
A flame from the city of Sihon:
It devoured Ar (or, the city) of Moab—
The lords of the high places of Arnon.
Woe to thee, Moab!
Thou art perished, O people of Chemosh:
He (i.e., Chemosh) gave up his sons as fugitives,
And his daughters into captivity,
Unto Sihon, the King of the Amorites.
We cast them down;
Heshbon is perished even unto Dibon:
Yea, we laid them waste even unto Nophah,
Which (reacheth) even unto Medcba.”
Or, if we read esh (fire) instead of asher (which), a reading which derives some support from the Masoretic point over the last letter and from the context (Num_21:28), as well as from the LXX., the last words may be rendered, “With fire, even unto Medeba.”
The Targum understands by “the lords of the high places of Arnon” the priests and worshippers in the temples and at the altars of the idols in Moab. Medeba, now Medaba, was situated at the south of Heshbon. The position of Nophah is unknown. It has been supposed that it may be the same as Nebo, which is mentioned in connection with Dibon and Medeba in Isa_15:2, or with Arneibah, which lies to the east of Medeba.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv27–30They that speak in proverbs. Septuagint, oi ainigmatistai .…
They that speak in proverbs. Septuagint, oi ainigmatistai . A class of persons well marked among the Hebrews, as perhaps in all ancient countries. It was their gift, and almost their profession, to express in the sententious, antistrophic poetry of the age such thoughts or such facts as took hold of men"s minds. At a time when there was little difference between poetry and rhetoric, and when the distinction was hardly drawn between the inventive faculty of man and the Divine afflatus, it is not surprising to find the word mashal applied to the rhapsody of Balsam, (Num_23:7) to the "taunting song" of Isaiah, (Isa_14:4) to the "riddle" of Ezekiel, (Eze_17:2) as well as to the collection of earthly and heavenly wisdom in the Book of Proverbs. That which follows is a taunting song, most like to the one cited from Isaiah, the archaic character of which is marked by its strongly antithetic form and abrupt transitions, as well as by the peculiarity of some of the words. Come to Heshbon. This may be ironically addressed to the Amorites, lately so victorious, now so overthrown; or, possibly, it may be intended to express the jubilation of the Amorites themselves in the day of their pride.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv27, 29Heshbon ... city of Sihon
Heshbon ... city of Sihon
These are two names that refer to the same city. (See: Parallelism)
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Let the city of Sihon be rebuilt and established again
This can be stated in active form. AT: "Let someone rebuild and establish again the city of Sihon" (See: Active or Passive)
rebuilt and established
These two terms are very similar and emphasize that the city will be fully rebuilt. AT: "completely rebuilt" (See: Doublet)
A fire blazed from Heshbon, a flame from the city of Sihon
These two phrases mean basically the same thing and emphasize that destruction will begin at Heshbon. The fire refers to a destroying army. AT: "King Sihon led a strong army from the city of Heshbon" (See: Parallelism and Metaphor)
devoured Ar of Moab
The army of Sihon is spoken of as if it was an animal that ate up the city of Ar. AT: "destroyed the town of Ar in the land of Moab" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv27–3021:27-30 This ancient ballad was apparently an old Amorite…
21:27-30 This ancient ballad was apparently an old Amorite song focusing on the exploits of King Sihon. Other interpreters assume that Israelite balladeers created it as a taunt song to ridicule Sihon’s defeat and celebrate Israel’s victory. The logical flow of thought from 21:26 to 21:27 would favor the former interpretation, with Israel applying the song to their own victory: Sihon and the Amorites had defeated Moab; now Israel had defeated them! Cp. Judg 11:12-28.
Geneva Bible translators 1599 · Public Domain On vv28–30 Meaning, war.
Meaning, war.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv27, 30 Num 21:27 Wherefore they that speak in proverbs say,…
Num 21:27 Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
Ver. 27. Wherefore they that speak in proverbs.] Or, Bywords; by way of derision, as Deu 28:17 Hab 2:5. Ballad makers, petty poets, that penned popular songs, such as this was.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv27–30 That speak in proverbs; the poets, or other ingenious…
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.
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The city of Sihon; that which once was the royal city of the king of Moab, but now is the city of Sihon.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv27–30 We have shot at them,.... Either the Amorites at…
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,
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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.
(r) "lucerna eorum, Heshbon (seilicet) periit", Tigurine version; "regnum eorum periit a Chesbon", Pagninus, Vatablus; "imperium eorum", Munster.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv27–30 In Proverbs - The poets or other ingenious persons,…
In Proverbs - 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. Come into Heshbon - 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. Of Sihon - That which once was the royal city of the king of Moab, but now is the city of Sihon.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v27 Verse 27. They that speak in proverbs] המשלים hammoshelim,…
Verse 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 [Arabic] shaara among the Arabs, who were esteemed as Divine persons, and who had their name from [Arabic] 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 [Arabic] 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 verses 27 and 28; the second verse 29; and the third verse 30.
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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 15:1-2.
The whole poem, divided into its proper hemistichs, as it stands in Kennicott's Hebrew Bible, is as follows: -
VERSE 27. PART I
Come ye to Heshbon, let it be rebuilt;
The city of Sihon, let it be established.
VERSE 28
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 II
Alas for thee, O Moab!
Thou hast perished, O people of Chemosh!
He hath given up his fugitive sons
And his daughters into captivity,
To the king of the Amorites, Sihon.
VERSE 30. PART III
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv27–30 Num 21:27. In proverbs — The poets or other…
Num 21:27. In proverbs — The poets or other ingenious persons of the Amorites or Canaanites, who made this following song 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. Come into Heshbon — 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. Of Sihon — That which once was the royal city of the king of Moab, but now is the city of Sihon.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv27, 29 They that speak in proverbs - The original word…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv27–30 Proverb. Hebrew Moshelim: "Those who speak proverbs, or enigmas,…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv27, 29 Wherefore they that speak in proverbs--Here is given an…
Wherefore they that speak in proverbs--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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv27–30 27. They that speak in proverbs — The ballad-singers.…
27. They that speak in proverbs — The ballad-singers. Here we have a scrap of Amorite poetry in three strophes: —
“Come ye to Heshbon,
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Let the city of Sihon be built and established!
For fire went forth from Heshbon,
A flame out of the stronghold of Sihon,
Which devoured Ar of Moab,
The lords of the high places of Arnon.
“Woe to thee, Moab!
Thou art undone, O people of Chemosh!
He hath given up his sons as fugitives,
And his daughters into captivity,
To Sihon, king of the Amorites.
“Then we cast them down; Heshbon perished even unto Dibon,
And we laid (it) waste unto Nophah, with fire unto Medeba.”
If this song be of Hebrew origin, then the former part of it is a biting taunt: “Come, ye Amorites, into your city of Heshbon and build it up again. Ye boasted that ye had burnt it and driven out the Moabites; but now we are come in our turn, and have burnt Heshbon and driven you out.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv27–30 27. they that speak in proverbs say] they that…
27. they that speak in proverbs say] they that recite ballads say. The Heb. mâshâl was ‘any suggestive saying that implied more than it actually said.’ This might be a ‘proverb,’ i.e. a sententious or pithy remark containing a proposition which was widely applicable in human life, or a didactic or authoritative utterance, as those of Balaam (chs. 23 f.), or a short song or ode with some special characteristic either in its contents or in its artistic construction, such as a dirge, a taunt-song over a fallen foe, or more generally a ballad. The present song is a ballad, which, if the above interpretation is correct, contains a taunt.
The tense of the verb ‘say’ has a frequentative force, implying that the poem was frequently recited by the ballad-singers, and that the writer knew it not from any book but by hearing it from their lips.
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Let the city of Sihon] Poetical parallelism; Heshbon is the city of Sihon.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v27 (27-30) Come into Heshbon.—These verses appear to commemorate first…
(27-30) Come into Heshbon.—These verses appear to commemorate first the victory of the Amorites over the Moabites, and then that of the Israelites over the Amorites. They may be rendered thus:—
“Come ye to Heshbon!
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Let the city of Sihon be built up and restored!
For a fire went out from Heshbon—
A flame from the city of Sihon:
It devoured Ar (or, the city) of Moab—
The lords of the high places of Arnon.
Woe to thee, Moab!
Thou art perished, O people of Chemosh:
He (i.e., Chemosh) gave up his sons as fugitives,
And his daughters into captivity,
Unto Sihon, the King of the Amorites.
We cast them down;
Heshbon is perished even unto Dibon:
Yea, we laid them waste even unto Nophah,
Which (reacheth) even unto Medcba.”
Or, if we read esh (fire) instead of asher (which), a reading which derives some support from the Masoretic point over the last letter and from the context (Num_21:28), as well as from the LXX., the last words may be rendered, “With fire, even unto Medeba.”
The Targum understands by “the lords of the high places of Arnon” the priests and worshippers in the temples and at the altars of the idols in Moab. Medeba, now Medaba, was situated at the south of Heshbon. The position of Nophah is unknown. It has been supposed that it may be the same as Nebo, which is mentioned in connection with Dibon and Medeba in Isa_15:2, or with Arneibah, which lies to the east of Medeba.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27–30 They that speak in proverbs. Septuagint, oi ainigmatistai .…
They that speak in proverbs. Septuagint, oi ainigmatistai . A class of persons well marked among the Hebrews, as perhaps in all ancient countries. It was their gift, and almost their profession, to express in the sententious, antistrophic poetry of the age such thoughts or such facts as took hold of men"s minds. At a time when there was little difference between poetry and rhetoric, and when the distinction was hardly drawn between the inventive faculty of man and the Divine afflatus, it is not surprising to find the word mashal applied to the rhapsody of Balsam, (Num_23:7) to the "taunting song" of Isaiah, (Isa_14:4) to the "riddle" of Ezekiel, (Eze_17:2) as well as to the collection of earthly and heavenly wisdom in the Book of Proverbs. That which follows is a taunting song, most like to the one cited from Isaiah, the archaic character of which is marked by its strongly antithetic form and abrupt transitions, as well as by the peculiarity of some of the words. Come to Heshbon. This may be ironically addressed to the Amorites, lately so victorious, now so overthrown; or, possibly, it may be intended to express the jubilation of the Amorites themselves in the day of their pride.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv27, 29 Heshbon ... city of Sihon
Heshbon ... city of Sihon
These are two names that refer to the same city. (See: Parallelism)
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Let the city of Sihon be rebuilt and established again
This can be stated in active form. AT: "Let someone rebuild and establish again the city of Sihon" (See: Active or Passive)
rebuilt and established
These two terms are very similar and emphasize that the city will be fully rebuilt. AT: "completely rebuilt" (See: Doublet)
A fire blazed from Heshbon, a flame from the city of Sihon
These two phrases mean basically the same thing and emphasize that destruction will begin at Heshbon. The fire refers to a destroying army. AT: "King Sihon led a strong army from the city of Heshbon" (See: Parallelism and Metaphor)
devoured Ar of Moab
The army of Sihon is spoken of as if it was an animal that ate up the city of Ar. AT: "destroyed the town of Ar in the land of Moab" (See: Metaphor)
translationWords
proverb
fire
devour
high place
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv27–30 21:27-30 This ancient ballad was apparently an old Amorite…
21:27-30 This ancient ballad was apparently an old Amorite song focusing on the exploits of King Sihon. Other interpreters assume that Israelite balladeers created it as a taunt song to ridicule Sihon’s defeat and celebrate Israel’s victory. The logical flow of thought from 21:26 to 21:27 would favor the former interpretation, with Israel applying the song to their own victory: Sihon and the Amorites had defeated Moab; now Israel had defeated them! Cp. Judg 11:12-28.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.