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THE MESSAGE
Numbers 21:27
This verse is not available in the MSG!
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Concordances:
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- CondensedParallel Translations
Hebrew Names Version
Therefore those who speak in proverbs say, Come you to Heshbon; Let the city of Sichon be built and established:
Therefore those who speak in proverbs say, Come you to Heshbon; Let the city of Sichon be built and established:
King James Version
Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
Lexham English Bible
Thus the ones who quote proverbs say, "Come to Heshbon! Let it be built! And let the city of Sihon be established.
Thus the ones who quote proverbs say, "Come to Heshbon! Let it be built! And let the city of Sihon be established.
English Standard Version
Therefore the ballad singers say, "Come to Heshbon, let it be built; let the city of Sihon be established.
Therefore the ballad singers say, "Come to Heshbon, let it be built; let the city of Sihon be established.
New Century Version
That is why the poets say: "Come to Heshbon and rebuild it; rebuild Sihon's city.
That is why the poets say: "Come to Heshbon and rebuild it; rebuild Sihon's city.
New English Translation
That is why those who speak in proverbs say, "Come to Heshbon, let it be built. Let the city of Sihon be established!
That is why those who speak in proverbs say, "Come to Heshbon, let it be built. Let the city of Sihon be established!
Amplified Bible
That is why those who use proverbs say, "Come to Heshbon, Let the city of Sihon be built and established.
That is why those who use proverbs say, "Come to Heshbon, Let the city of Sihon be built and established.
New American Standard Bible
For that reason those who use proverbs say, "Come to Heshbon! Let it be built! So let the city of Sihon be established.
For that reason those who use proverbs say, "Come to Heshbon! Let it be built! So let the city of Sihon be established.
Geneva Bible (1587)
Wherefore they that speake in prouerbes, say, Come to Heshbon, let the citie of Sihon bee built and repaired:
Wherefore they that speake in prouerbes, say, Come to Heshbon, let the citie of Sihon bee built and repaired:
Legacy Standard Bible
Therefore those who use proverbs say,"Come to Heshbon! Let it be built!So let the city of Sihon be established.
Therefore those who use proverbs say,"Come to Heshbon! Let it be built!So let the city of Sihon be established.
Contemporary English Version
That's why the Amorites had written this poem about Heshbon: Come and rebuild Heshbon, King Sihon's capital city!
That's why the Amorites had written this poem about Heshbon: Come and rebuild Heshbon, King Sihon's capital city!
Complete Jewish Bible
This is why the storytellers say, "Come to Heshbon! Let it be rebuilt! Let Sichon's city be restored!
This is why the storytellers say, "Come to Heshbon! Let it be rebuilt! Let Sichon's city be restored!
Darby Translation
Therefore the poets say, Come to Heshbon; let the city of Sihon be built and established.
Therefore the poets say, Come to Heshbon; let the city of Sihon be built and established.
Easy-to-Read Version
That is why the singers sing this song: "Go in and rebuild Heshbon! Make Sihon's city strong.
That is why the singers sing this song: "Go in and rebuild Heshbon! Make Sihon's city strong.
George Lamsa Translation
Wherefore they say in the proverbs. Come into Heshbon, let the city of Sihon be built and prepared:
Wherefore they say in the proverbs. Come into Heshbon, let the city of Sihon be built and prepared:
Good News Translation
That is why the poets sing, "Come to Heshbon, to King Sihon's city! We want to see it rebuilt and restored.
That is why the poets sing, "Come to Heshbon, to King Sihon's city! We want to see it rebuilt and restored.
Christian Standard Bible®
Therefore the poets say:
Therefore the poets say:
Literal Translation
On account of this the parable speakers say, Come to Heshbon! Let the city of Sihon be built and established!
On account of this the parable speakers say, Come to Heshbon! Let the city of Sihon be built and established!
Miles Coverdale Bible (1535)
Wherfore it is sayde in the prouerbe: Come vnto He?bon, let vs buylde and prepare ye cite of Sihon.
Wherfore it is sayde in the prouerbe: Come vnto He?bon, let vs buylde and prepare ye cite of Sihon.
American Standard Version
Wherefore they that speak in proverbs say, Come ye to Heshbon; Let the city of Sihon be built and established:
Wherefore they that speak in proverbs say, Come ye to Heshbon; Let the city of Sihon be built and established:
Bible in Basic English
So the makers of wise sayings say, Come to Heshbon, building up the town of Sihon and making it strong:
So the makers of wise sayings say, Come to Heshbon, building up the town of Sihon and making it strong:
Bishop's Bible (1568)
Wherfore they that speake in prouerbes, say: Come to Hesbon, and let the citie of Sehon be built and repayred.
Wherfore they that speake in prouerbes, say: Come to Hesbon, and let the citie of Sehon be built and repayred.
JPS Old Testament (1917)
Wherefore they that speak in parables say: Come ye to Heshbon! let the city of Sihon be built and established!
Wherefore they that speak in parables say: Come ye to Heshbon! let the city of Sihon be built and established!
King James Version (1611)
Wherefore they that speake in prouerbes, say, Come into Heshbon: let the citie of Sihon bee built and prepared.
Wherefore they that speake in prouerbes, say, Come into Heshbon: let the citie of Sihon bee built and prepared.
Brenton's Septuagint (LXX)
Therefore say they who deal in dark speeches, Come to Esebon, that the city of Seon may be built and prepared.
Therefore say they who deal in dark speeches, Come to Esebon, that the city of Seon may be built and prepared.
English Revised Version
Wherefore they that speak in proverbs say, Come ye to Heshbon, Let the city of Sihon be built and established:
Wherefore they that speak in proverbs say, Come ye to Heshbon, Let the city of Sihon be built and established:
Berean Standard Bible
That is why the poets say: "Come to Heshbon, let it be rebuilt; let the city of Sihon be restored.
That is why the poets say: "Come to Heshbon, let it be rebuilt; let the city of Sihon be restored.
Wycliffe Bible (1395)
Therfor it is seid in prouerbe, Come ye in to Esebon, be it bildid, and maad the citee of Seon;
Therfor it is seid in prouerbe, Come ye in to Esebon, be it bildid, and maad the citee of Seon;
Young's Literal Translation
therefore those using similes say -- `Enter ye Heshbon, Let the city of Sihon be built and ready,
therefore those using similes say -- `Enter ye Heshbon, Let the city of Sihon be built and ready,
Update Bible Version
Therefore those that speak in proverbs say, You come to Heshbon; Let the city of Sihon be built and established:
Therefore those that speak in proverbs say, You come to Heshbon; Let the city of Sihon be built and established:
Webster's Bible Translation
Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared.
Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared.
World English Bible
Therefore those who speak in proverbs say, Come you to Heshbon; Let the city of Sihon be built and established:
Therefore those who speak in proverbs say, Come you to Heshbon; Let the city of Sihon be built and established:
New King James Version
Therefore those who speak in proverbs say: "Come to Heshbon, let it be built; Let the city of Sihon be repaired.
Therefore those who speak in proverbs say: "Come to Heshbon, let it be built; Let the city of Sihon be repaired.
New Living Translation
Therefore, the ancient poets wrote this about him: "Come to Heshbon and let it be rebuilt! Let the city of Sihon be restored.
Therefore, the ancient poets wrote this about him: "Come to Heshbon and let it be rebuilt! Let the city of Sihon be restored.
New Life Bible
So those who use wise sayings say, "Come to Heshbon! Let it be built! Let the city of Sihon be built.
So those who use wise sayings say, "Come to Heshbon! Let it be built! Let the city of Sihon be built.
New Revised Standard
Therefore the ballad singers say, "Come to Heshbon, let it be built; let the city of Sihon be established.
Therefore the ballad singers say, "Come to Heshbon, let it be built; let the city of Sihon be established.
J.B. Rotherham Emphasized Bible
For this cause, say the poets - Enter ye Heshbon, - Built and prepared be the city of Sihon;
For this cause, say the poets - Enter ye Heshbon, - Built and prepared be the city of Sihon;
Douay-Rheims Bible
Therefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and set up:
Therefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and set up:
Revised Standard Version
Therefore the ballad singers say, "Come to Heshbon, let it be built, let the city of Sihon be established.
Therefore the ballad singers say, "Come to Heshbon, let it be built, let the city of Sihon be established.
New American Standard Bible (1995)
Therefore those who use proverbs say, "Come to Heshbon! Let it be built! So let the city of Sihon be established.
Therefore those who use proverbs say, "Come to Heshbon! Let it be built! So let the city of Sihon be established.
Contextual Overview
21Israel sent emissaries to Sihon, king of the Amorites, saying, "Let us cross your land. We won't trespass into your fields or drink water in your vineyards. We'll keep to the main road, the King's Road, until we're through your land." 23But Sihon wouldn't let Israel go through. Instead he got his army together and marched into the wilderness to fight Israel. At Jahaz he attacked Israel. But Israel fought hard, beat him soundly, and took possession of his land from the Arnon all the way to the Jabbok right up to the Ammonite border. They stopped there because the Ammonite border was fortified. Israel took and occupied all the Amorite cities, including Heshbon and all its surrounding villages. Heshbon was the capital city of Sihon king of the Amorites. He had attacked the former king of Moab and captured all his land as far north as the river Arnon. That is why the folk singers sing, Come to Heshbon to rebuild the city, restore Sihon's town. 28Fire once poured out of Heshbon, flames from the city of Sihon; Burning up Ar of Moab, the natives of Arnon's heights. Doom, Moab! The people of Chemosh, done for! Sons turned out as fugitives, daughters abandoned as captives to the king of the Amorites, to Sihon. 30 Oh, but we finished them off: Nothing left of Heshbon as far as Dibon; Devastation as far off as Nophah, scorched earth all the way to Medeba. 31Israel moved in and lived in Amorite country. Moses sent men to scout out Jazer. They captured its villages and drove away the Amorites who lived there. 33 Then they turned north on the road to Bashan. Og king of Bashan marched out with his entire army to meet Moses in battle at Edrei. 34 God said to Moses, "Don't be afraid of him. I'm making a present of him to you, him and all his people and his land. Treat him the same as Sihon king of the Amorites who ruled in Heshbon." 35 So they attacked him, his sons, and all the people—there was not a single survivor. Israel took the land.
Bible Verse Review
from Treasury of Scripure Knowledge
Numbers 21:14, Isaiah 14:4, Habakkuk 2:6
Reciprocal: Numbers 32:37 - Heshbon Judges 11:15 - Israel took Psalms 44:1 - in the times Jeremiah 48:4 - Moab
Cross-References
Genesis 21:22
At about that same time, Abimelech and the captain of his troops, Phicol, spoke to Abraham: "No matter what you do, God is on your side. So swear to me that you won't do anything underhanded to me or any of my family. For as long as you live here, swear that you'll treat me and my land as well as I've treated you."
At about that same time, Abimelech and the captain of his troops, Phicol, spoke to Abraham: "No matter what you do, God is on your side. So swear to me that you won't do anything underhanded to me or any of my family. For as long as you live here, swear that you'll treat me and my land as well as I've treated you."
Genesis 21:31
That's how the place got named Beersheba (the Oath-Well), because the two of them swore a covenant oath there. After they had made the covenant at Beersheba, Abimelech and his commander, Phicol, left and went back to Philistine territory.
That's how the place got named Beersheba (the Oath-Well), because the two of them swore a covenant oath there. After they had made the covenant at Beersheba, Abimelech and his commander, Phicol, left and went back to Philistine territory.
1 Samuel 18:3
Jonathan, out of his deep love for David, made a covenant with him. He formalized it with solemn gifts: his own royal robe and weapons—armor, sword, bow, and belt.
Jonathan, out of his deep love for David, made a covenant with him. He formalized it with solemn gifts: his own royal robe and weapons—armor, sword, bow, and belt.
Proverbs 17:8
Receiving a gift is like getting a rare gemstone; any way you look at it, you see beauty refracted.
Receiving a gift is like getting a rare gemstone; any way you look at it, you see beauty refracted.
Proverbs 18:16
A gift gets attention; it buys the attention of eminent people.
A gift gets attention; it buys the attention of eminent people.
Proverbs 18:24
Friends come and friends go, but a true friend sticks by you like family.
Friends come and friends go, but a true friend sticks by you like family.
Proverbs 21:14
A quietly given gift soothes an irritable person; a heartfelt present cools a hot temper.
A quietly given gift soothes an irritable person; a heartfelt present cools a hot temper.
Ezekiel 17:13
The Great Tree Is Made Small and the Small Tree Great God 's Message came to me: "Son of man, make a riddle for the house of Israel. Tell them a story. Say, ‘ God , the Master, says: "‘A great eagle with a huge wingspan and long feathers, In full plumage and bright colors, came to Lebanon And took the top off a cedar, broke off the top branch, Took it to a land of traders, and set it down in a city of shopkeepers. Then he took a cutting from the land and planted it in good, well-watered soil, like a willow on a riverbank. It sprouted into a flourishing vine, low to the ground. Its branches grew toward the eagle and the roots became established— A vine putting out shoots, developing branches. "‘There was another great eagle with a huge wingspan and thickly feathered. This vine sent out its roots toward him from the place where it was planted. Its branches reached out to him so he could water it from a long distance. It had been planted in good, well-watered soil, And it put out branches and bore fruit, and became a noble vine. "‘ God , the Master, says, Will it thrive? Won't he just pull it up by the roots and leave the grapes to rot And the branches to shrivel up, a withered, dead vine? It won't take much strength or many hands to pull it up. Even if it's transplanted, will it thrive? When the hot east wind strikes it, won't it shrivel up? Won't it dry up and blow away from the place where it was planted?'" God 's Message came to me: "Tell this house of rebels, ‘Do you get it? Do you know what this means?' "Tell them, ‘The king of Babylon came to Jerusalem and took its king and its leaders back to Babylon. He took one of the royal family and made a covenant with him, making him swear his loyalty. The king of Babylon took all the top leaders into exile to make sure that this kingdom stayed weak—didn't get any big ideas of itself—and kept the covenant with him so that it would have a future. "‘But he rebelled and sent emissaries to Egypt to recruit horses and a big army. Do you think that's going to work? Are they going to get by with this? Does anyone break a covenant and get off scot-free? "‘As sure as I am the living God, this king who broke his pledge of loyalty and his covenant will die in that country, in Babylon. Pharaoh with his big army—all those soldiers!—won't lift a finger to fight for him when Babylon sets siege to the city and kills everyone inside. Because he broke his word and broke the covenant, even though he gave his solemn promise, because he went ahead and did all these things anyway, he won't escape. "‘Therefore, God , the Master, says, As sure as I am the living God, because the king despised my oath and broke my covenant, I'll bring the consequences crashing down on his head. I'll send out a search party and catch him. I'll take him to Babylon and have him brought to trial because of his total disregard for me. All his elite soldiers, along with the rest of the army, will be killed in battle, and whoever is left will be scattered to the four winds. Then you'll realize that I, God , have spoken. "‘ God , the Master, says, I personally will take a shoot from the top of the towering cedar, a cutting from the crown of the tree, and plant it on a high and towering mountain, on the high mountain of Israel. It will grow, putting out branches and fruit—a majestic cedar. Birds of every sort and kind will live under it. They'll build nests in the shade of its branches. All the trees of the field will recognize that I, God , made the great tree small and the small tree great, made the green tree turn dry and the dry tree sprout green branches. I, God , said it—and I did it.'"
The Great Tree Is Made Small and the Small Tree Great God 's Message came to me: "Son of man, make a riddle for the house of Israel. Tell them a story. Say, ‘ God , the Master, says: "‘A great eagle with a huge wingspan and long feathers, In full plumage and bright colors, came to Lebanon And took the top off a cedar, broke off the top branch, Took it to a land of traders, and set it down in a city of shopkeepers. Then he took a cutting from the land and planted it in good, well-watered soil, like a willow on a riverbank. It sprouted into a flourishing vine, low to the ground. Its branches grew toward the eagle and the roots became established— A vine putting out shoots, developing branches. "‘There was another great eagle with a huge wingspan and thickly feathered. This vine sent out its roots toward him from the place where it was planted. Its branches reached out to him so he could water it from a long distance. It had been planted in good, well-watered soil, And it put out branches and bore fruit, and became a noble vine. "‘ God , the Master, says, Will it thrive? Won't he just pull it up by the roots and leave the grapes to rot And the branches to shrivel up, a withered, dead vine? It won't take much strength or many hands to pull it up. Even if it's transplanted, will it thrive? When the hot east wind strikes it, won't it shrivel up? Won't it dry up and blow away from the place where it was planted?'" God 's Message came to me: "Tell this house of rebels, ‘Do you get it? Do you know what this means?' "Tell them, ‘The king of Babylon came to Jerusalem and took its king and its leaders back to Babylon. He took one of the royal family and made a covenant with him, making him swear his loyalty. The king of Babylon took all the top leaders into exile to make sure that this kingdom stayed weak—didn't get any big ideas of itself—and kept the covenant with him so that it would have a future. "‘But he rebelled and sent emissaries to Egypt to recruit horses and a big army. Do you think that's going to work? Are they going to get by with this? Does anyone break a covenant and get off scot-free? "‘As sure as I am the living God, this king who broke his pledge of loyalty and his covenant will die in that country, in Babylon. Pharaoh with his big army—all those soldiers!—won't lift a finger to fight for him when Babylon sets siege to the city and kills everyone inside. Because he broke his word and broke the covenant, even though he gave his solemn promise, because he went ahead and did all these things anyway, he won't escape. "‘Therefore, God , the Master, says, As sure as I am the living God, because the king despised my oath and broke my covenant, I'll bring the consequences crashing down on his head. I'll send out a search party and catch him. I'll take him to Babylon and have him brought to trial because of his total disregard for me. All his elite soldiers, along with the rest of the army, will be killed in battle, and whoever is left will be scattered to the four winds. Then you'll realize that I, God , have spoken. "‘ God , the Master, says, I personally will take a shoot from the top of the towering cedar, a cutting from the crown of the tree, and plant it on a high and towering mountain, on the high mountain of Israel. It will grow, putting out branches and fruit—a majestic cedar. Birds of every sort and kind will live under it. They'll build nests in the shade of its branches. All the trees of the field will recognize that I, God , made the great tree small and the small tree great, made the green tree turn dry and the dry tree sprout green branches. I, God , said it—and I did it.'"
Galatians 3:15
Friends, let me give you an example from everyday affairs of the free life I am talking about. Once a person's will has been ratified, no one else can annul it or add to it. Now, the promises were made to Abraham and to his descendant. You will observe that Scripture, in the careful language of a legal document, does not say "to descendants," referring to everybody in general, but "to your descendant" (the noun, note, is singular), referring to Christ. This is the way I interpret this: A will, earlier ratified by God, is not annulled by an addendum attached 430 years later, thereby negating the promise of the will. No, this addendum, with its instructions and regulations, has nothing to do with the promised inheritance in the will. What is the point, then, of the law, the attached addendum? It was a thoughtful addition to the original covenant promises made to Abraham. The purpose of the law was to keep a sinful people in the way of salvation until Christ (the descendant) came, inheriting the promises and distributing them to us. Obviously this law was not a firsthand encounter with God. It was arranged by angelic messengers through a middleman, Moses. But if there is a middleman as there was at Sinai, then the people are not dealing directly with God, are they? But the original promise is the direct blessing of God, received by faith. If such is the case, is the law, then, an anti-promise, a negation of God's will for us? Not at all. Its purpose was to make obvious to everyone that we are, in ourselves, out of right relationship with God, and therefore to show us the futility of devising some religious system for getting by our own efforts what we can only get by waiting in faith for God to complete his promise. For if any kind of rule-keeping had power to create life in us, we would certainly have gotten it by this time. Until the time when we were mature enough to respond freely in faith to the living God, we were carefully surrounded and protected by the Mosaic law. The law was like those Greek tutors, with which you are familiar, who escort children to school and protect them from danger or distraction, making sure the children will really get to the place they set out for. But now you have arrived at your destination: By faith in Christ you are in direct relationship with God. Your baptism in Christ was not just washing you up for a fresh start. It also involved dressing you in an adult faith wardrobe—Christ's life, the fulfillment of God's original promise. In Christ's family there can be no division into Jew and non-Jew, slave and free, male and female. Among us you are all equal. That is, we are all in a common relationship with Jesus Christ. Also, since you are Christ's family, then you are Abraham's famous "descendant," heirs according to the covenant promises.
Friends, let me give you an example from everyday affairs of the free life I am talking about. Once a person's will has been ratified, no one else can annul it or add to it. Now, the promises were made to Abraham and to his descendant. You will observe that Scripture, in the careful language of a legal document, does not say "to descendants," referring to everybody in general, but "to your descendant" (the noun, note, is singular), referring to Christ. This is the way I interpret this: A will, earlier ratified by God, is not annulled by an addendum attached 430 years later, thereby negating the promise of the will. No, this addendum, with its instructions and regulations, has nothing to do with the promised inheritance in the will. What is the point, then, of the law, the attached addendum? It was a thoughtful addition to the original covenant promises made to Abraham. The purpose of the law was to keep a sinful people in the way of salvation until Christ (the descendant) came, inheriting the promises and distributing them to us. Obviously this law was not a firsthand encounter with God. It was arranged by angelic messengers through a middleman, Moses. But if there is a middleman as there was at Sinai, then the people are not dealing directly with God, are they? But the original promise is the direct blessing of God, received by faith. If such is the case, is the law, then, an anti-promise, a negation of God's will for us? Not at all. Its purpose was to make obvious to everyone that we are, in ourselves, out of right relationship with God, and therefore to show us the futility of devising some religious system for getting by our own efforts what we can only get by waiting in faith for God to complete his promise. For if any kind of rule-keeping had power to create life in us, we would certainly have gotten it by this time. Until the time when we were mature enough to respond freely in faith to the living God, we were carefully surrounded and protected by the Mosaic law. The law was like those Greek tutors, with which you are familiar, who escort children to school and protect them from danger or distraction, making sure the children will really get to the place they set out for. But now you have arrived at your destination: By faith in Christ you are in direct relationship with God. Your baptism in Christ was not just washing you up for a fresh start. It also involved dressing you in an adult faith wardrobe—Christ's life, the fulfillment of God's original promise. In Christ's family there can be no division into Jew and non-Jew, slave and free, male and female. Among us you are all equal. That is, we are all in a common relationship with Jesus Christ. Also, since you are Christ's family, then you are Abraham's famous "descendant," heirs according to the covenant promises.
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
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 Ezekiel 17:2; of the prophecies of Balsam in Numbers 23:7-10; Numbers 24:3-9; etc.; and of a song of triumph over Babylon in Isaiah 14:4.
Clarke's Notes on the Bible
Verse Numbers 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 [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 Numbers 21:27-30; Numbers 21:27-30Numbers 21:27-30; Numbers 21:27-30 verse is composed of three parts. The first takes in verses Numbers 21:27 and Numbers 21:27; the second verse Numbers 21:29; and the third verse Numbers 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 Isaiah 15:1-2.
The whole poem, divided into its proper hemistichs, as it stands in Kennicott's Hebrew Bible, is as follows: -
VERSE Numbers 21:27. PART I
Come ye to Heshbon, let it be rebuilt;
The city of Sihon, let it be established.
VERSE Numbers 21:28
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 Numbers 21:29. 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 Numbers 21:30. 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.
