Why they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
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EXPOSITORY (ENGLISH BIBLE)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! 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 The lords of the high places of Arnon. Woe to thee, Moab!
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
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 (Numbers 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 Isaiah 15:2, or with Arneibah, which lies to the east of Medeba.Numbers 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.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. 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.
The city of Sihon; that which once was the royal city of the king of Moab, but now is the city of Sihon.
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.Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
EXEGETICAL (ORIGINAL LANGUAGES)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.
Let the city of Sihon] Poetical parallelism; Heshbon is the city of Sihon.Verse 27. - They that speak in proverbs. הַמָּשְׁלִים. Septuagint, οἰ αἰνιγματισταί. 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 (Numbers 23:7), to the "taunting song" of Isaiah (Isaiah 14:4), to the "riddle" of Ezekiel (Ezekiel 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.
When the Israelites reached the eastern border of the kingdom of the Amorite king Sihon (see at Numbers 21:13), they sent messengers to him, as they had previously done to the king of Edom, to ask permission to pass peaceably through his territory upon the high road (cf. Numbers 21:22 and Numbers 20:17); and Sihon refused this request, just as the king of Edom had done, and marched with all his people against the Israelites. But whereas the Lord forbade the Israelites to make war upon their kinsmen the Edomites, He now commanded them to make war upon the Amorite king, and take possession of his land (Deuteronomy 2:24-25); for the Amorites belonged to the Canaanitish tribes which were ripe for the judgment of extermination (Genesis 15:16). And if, notwithstanding this, the Israelites sent to him with words of peace (Deuteronomy 2:26), this was simply done to leave the decision of his fate in his own hand (see at Deuteronomy 2:24). Sihon came out against the Israelites into the desert as far as Jahza, where a battle was fought, in which he was defeated. The accounts of the Onom. concerning Jahza, which was situated, according to Eusebius, between Medamon (Medaba) and Debous (Dibon, see above), and according to Jerome, between Medaba and Deblatai, may be reconciled with the statement that it was in the desert, provided we assume that it was not in a straight line between the places named, but in a more easterly direction on the edge of the desert, near to the commencement of the Wady Wale, a conclusion to which the juxtaposition of Jahza and Mephaot in Joshua 13:18; Joshua 21:37, and Jeremiah 48:21, also points (see at Joshua 13:18).
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