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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The armies of Israel now begin to emerge out of the wilderness, and to come into a land inhabited, to enter upon action, and take possession of the frontiers of the land of promise. A glorious campaign this chapter gives us the history of, especially in the latter part of it. Here is, I. The defeat of Arad the Canaanite, ver. 1-3. II. The chastisement of the people with fiery serpents for their murmurings, and the relief granted them upon their submission by a brazen serpent, ver. 4-9. III. Several marches forward, and some occurrences by the way, ver. 10-20. IV. The celebrated conquest of Sihon king of the Amorites (ver. 21-32), and of Og king of Bashan (ver. 33-35), and possession taken of their land.
Adam Clarke: Commentary on the Bible - 1831
Arad, a king of the Canaanites, attacks Israel, and makes same prisoners, Num 21:1. They devote him and his people to destruction, Num 21:2; which they afterwards accomplished, Num 21:3. They journey from Hor, and are greatly discouraged, Num 21:4. They murmur against God and Moses, and loathe the manna, Num 21:5. The Lord sends fiery serpents among them, Num 21:6. They repent, and beg Moses to intercede for them, Num 21:7. The Lord directs him to make a brazen serpent, and set it on a pole, that the people might look on it and be healed, Num 21:8. Moses does so, and the people who beheld the brazen serpent lived, Num 21:9. They journey to Oboth, Ije-abarim, Zared, and Arnon, Num 21:10-13. A quotation from the book of the wars of the Lord, Num 21:14, Num 21:15. From Arnon they came to Beer, Num 21:16. Their song of triumph, Num 21:17-20. Moses sends messengers to the Amorites for permission to pass through their land, Num 21:21, Num 21:22. Sihon their king refuses, attacks Israel, is defeated, and all his cities destroyed, Num 21:23-26. The poetic proverbs made on the occasion, Num 21:27-30. Israel possesses the land of the Amorites, Num 21:31, Num 21:32. They are attacked by Og king of Bashan, Num 21:33. They defeat him, destroy his troops and family, and possess his land, Num 21:34, Num 21:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Num 21:1, Israel destroys the Canaanites at Hormah; Num 21:4, The people murmuring are plagued with fiery serpents; Num 21:7, They repenting are healed by a brazen serpent; Num 21:10, Sundry journeys of the Israelites; Num 21:21, Sihon is overcome, Num 21:33, and Og.
John Gill
INTRODUCTION TO NUMBERS 21
This chapter gives an account of the defeat of King Arad, the Canaanite, Num 21:1 of the murmurings of the children of Israel, because of difficulties in travelling round, the land of Edom, for which they were punished with fiery serpents, Num 21:4 and how that upon their repentance a brazen serpent was ordered to be made, and to be erected on a pole, that whoever looked to it might live, Num 21:7 and of the several journeys and stations of the children of Israel, until they came to the land of the Amorites, Num 21:10, when they sent a message to Sihon their king, to desire him to grant them a passage through his country; but he refusing, they fought with him, smote him, and possessed his land, concerning which many proverbial sayings were used, Num 21:21 and the chapter is concluded with the defeat of Og, king of Bashan, Num 21:33.
21:121:1: Եւ լուաւ Քանանիս արքայ Արադայ՝ որ բնակեալ էր առ անապատաւն. եթէ եկն Իսրայէլ զճանապարհն Աթարինայ. եւ ետ պատերա՛զմ ընդ Իսրայէլի. եւ ա՛ռ ՚ի նոցանէ գերի[1396]։ [1396] Ոմանք. Եւ լուաւ Քանանացին արքայն Արադայ։
1 Արադի քանանացի արքան, որը բնակւում էր անապատում, լսեց, որ իսրայէլացիները գալիս են Աթարինի ճանապարհով: Նա պատերազմ մղեց իսրայէլացիների դէմ եւ նրանցից գերիներ վերցրեց:
21 Հարաւային կողմը բնակող Արադին՝ Քանանացի* թագաւորը՝ լսելով որ Իսրայէլ Աթարիմի ճամբայէն կու գայ, Իսրայէլի հետ պատերազմեցաւ եւ անոնցմէ գերիներ առաւ։
Եւ լուաւ [322]Քանանացին արքայն Արադայ որ բնակեալ էր [323]առ անապատաւն``, եթէ եկն Իսրայէլ զճանապարհն Աթարինայ, եւ ետ պատերազմ ընդ Իսրայելի, եւ ա՛ռ ի նոցանէ գերի:

21:1: Եւ լուաւ Քանանիս արքայ Արադայ՝ որ բնակեալ էր առ անապատաւն. եթէ եկն Իսրայէլ զճանապարհն Աթարինայ. եւ ետ պատերա՛զմ ընդ Իսրայէլի. եւ ա՛ռ ՚ի նոցանէ գերի[1396]։
[1396] Ոմանք. Եւ լուաւ Քանանացին արքայն Արադայ։
1 Արադի քանանացի արքան, որը բնակւում էր անապատում, լսեց, որ իսրայէլացիները գալիս են Աթարինի ճանապարհով: Նա պատերազմ մղեց իսրայէլացիների դէմ եւ նրանցից գերիներ վերցրեց:
21 Հարաւային կողմը բնակող Արադին՝ Քանանացի* թագաւորը՝ լսելով որ Իսրայէլ Աթարիմի ճամբայէն կու գայ, Իսրայէլի հետ պատերազմեցաւ եւ անոնցմէ գերիներ առաւ։
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21:11: Ханаанский царь Арада, живущий к югу, услышав, что Израиль идет дорогою от Афарима, вступил в сражение с Израильтянами и несколько из них взял в плен.
21:1 καὶ και and; even ἤκουσεν ακουω hear ὁ ο the Χανανις χανανις monarch; king Αραδ αραδ the κατοικῶν κατοικεω settle κατὰ κατα down; by τὴν ο the ἔρημον ερημος lonesome; wilderness ἦλθεν ερχομαι come; go γὰρ γαρ for Ισραηλ ισραηλ.1 Israel ὁδὸν οδος way; journey Αθαριν αθαριν and; even ἐπολέμησεν πολεμεω battle πρὸς προς to; toward Ισραηλ ισραηλ.1 Israel καὶ και and; even κατεπρονόμευσαν καταπρονομευω from; out of αὐτῶν αυτος he; him αἰχμαλωσίαν αιχμαλωσια captivity
21:1 וַ wa וְ and יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear הַ ha הַ the כְּנַעֲנִ֤י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king עֲרָד֙ ʕᵃrˌāḏ עֲרָד Arad יֹשֵׁ֣ב yōšˈēv ישׁב sit הַ ha הַ the נֶּ֔גֶב nnˈeḡev נֶגֶב south כִּ֚י ˈkî כִּי that בָּ֣א bˈā בוא come יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way הָ hā הַ the אֲתָרִ֑ים ʔᵃṯārˈîm אֲתָרִים Atharim וַ wa וְ and יִּלָּ֨חֶם֙ yyillˈāḥem לחם fight בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּ֥שְׁבְּ׀ yyˌišb שׁבה take captive מִמֶּ֖נּוּ mimmˌennû מִן from שֶֽׁבִי׃ šˈevî שְׁבִי captive
21:1. quod cum audisset Chananeus rex Arad qui habitabat ad meridiem venisse scilicet Israhel per exploratorum viam pugnavit contra illum et victor existens duxit ex eo praedamAnd when king Arad the Chanaanite, who dwelt towards the south, had heard this, to wit, that Israel was come by the way of the spies, he fought against them, and overcoming them carried off their spoils.
1. And the Canaanite, the king of Arad, which dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive.
21:1. And when king Arad the Canaanite, who was living toward the south, had heard this, namely, that Israel had arrived by the way of spies, he fought against them. And proving to be the victor, he led away prey from them.
And [when] king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took [some] of them prisoners:

1: Ханаанский царь Арада, живущий к югу, услышав, что Израиль идет дорогою от Афарима, вступил в сражение с Израильтянами и несколько из них взял в плен.
21:1
καὶ και and; even
ἤκουσεν ακουω hear
ο the
Χανανις χανανις monarch; king
Αραδ αραδ the
κατοικῶν κατοικεω settle
κατὰ κατα down; by
τὴν ο the
ἔρημον ερημος lonesome; wilderness
ἦλθεν ερχομαι come; go
γὰρ γαρ for
Ισραηλ ισραηλ.1 Israel
ὁδὸν οδος way; journey
Αθαριν αθαριν and; even
ἐπολέμησεν πολεμεω battle
πρὸς προς to; toward
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
κατεπρονόμευσαν καταπρονομευω from; out of
αὐτῶν αυτος he; him
αἰχμαλωσίαν αιχμαλωσια captivity
21:1
וַ wa וְ and
יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear
הַ ha הַ the
כְּנַעֲנִ֤י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
עֲרָד֙ ʕᵃrˌāḏ עֲרָד Arad
יֹשֵׁ֣ב yōšˈēv ישׁב sit
הַ ha הַ the
נֶּ֔גֶב nnˈeḡev נֶגֶב south
כִּ֚י ˈkî כִּי that
בָּ֣א bˈā בוא come
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
הָ הַ the
אֲתָרִ֑ים ʔᵃṯārˈîm אֲתָרִים Atharim
וַ wa וְ and
יִּלָּ֨חֶם֙ yyillˈāḥem לחם fight
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּ֥שְׁבְּ׀ yyˌišb שׁבה take captive
מִמֶּ֖נּוּ mimmˌennû מִן from
שֶֽׁבִי׃ šˈevî שְׁבִי captive
21:1. quod cum audisset Chananeus rex Arad qui habitabat ad meridiem venisse scilicet Israhel per exploratorum viam pugnavit contra illum et victor existens duxit ex eo praedam
And when king Arad the Chanaanite, who dwelt towards the south, had heard this, to wit, that Israel was come by the way of the spies, he fought against them, and overcoming them carried off their spoils.
21:1. And when king Arad the Canaanite, who was living toward the south, had heard this, namely, that Israel had arrived by the way of spies, he fought against them. And proving to be the victor, he led away prey from them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Маленькое царство Арада было расположено на юге Ханаана. Урочище, известное в настоящее время под именем «Тель-Арад», быть может, указывает на то место, где некогда существовал Арад.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Arad Subdued.B. C. 1452.
1 And when king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took some of them prisoners. 2 And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities. 3 And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.
Here is, 1. The descent which Arad the Canaanite made upon the camp of Israel, hearing that they came by the way of the spies; for, though the spies which Moses had sent thirty-eight years before then passed and repassed unobserved, yet their coming, and their errand, it is likely, were afterwards known to the Canaanites, gave them an alarm, and induced them to keep an eye upon Israel and get intelligence of all their motions. Now, when they understood that they were facing about towards Canaan, this Arad, thinking it policy to keep the war at a distance, made an onset upon them and fought with them. But it proved that he meddled to his own hurt; had he sat still, his people might have been last destroyed of all the Canaanites, but now they were the first. Thus those that are overmuch wicked die before their time, Eccl. vii. 17. 2. His success at first in this attempt. His advance-guards picked up some straggling Israelites, and took them prisoners, v. 1. This, no doubt, puffed him up, and he began to thin that he should have the honour of crushing this formidable body, and saving his country from the ruin which it threatened. It was likewise a trial to the faith of the Israelites and a check to them for their distrusts and discontents. 3. Israel's humble address to God upon this occasion, v. 2. It was a temptation to them to murmur as their fathers did, and to despair of getting possession of Canaan; but God, who thus tried them by his providence, enabled them by his grace to quit themselves well in the trial, and to trust in him for relief against this fierce and powerful assailant. They, by their elders, in prayer for success, vowed a vow. Noe, When we are desiring and expecting mercy from God we should bind our souls with a bond that we will faithfully do our duty to him, particularly that we will honour him with the mercy we are in the pursuit of. Thus Israel here promised to destroy the cities of these Canaanites, as devoted to God, and not to take the spoil of them to their own use. If God would give them victory, he should have all the praise, and they would not make a gain of it to themselves. When we are in this frame we are prepared to receive mercy. 4. The victory which the Israelites obtained over the Canaanites, v. 3. A strong party was sent out, probably under the command of Joshua, which not only drove back these Canaanites, but followed them to their cities, which probably lay on the edge of the wilderness, and utterly destroyed them, and so returned to the camp. Vincimur in prælie, sed non in bello--We lose a battle, but we finally triumph. What is said of the tribe of God is true of all God's Israel, a troop may overcome them, but they shall overcome at the last. The place was called Hormah, as a memorial of the destruction, for the terror of the Canaanites, and probably for warning to posterity not to attempt the rebuilding of these cities, which were destroyed as devoted to God and sacrifices to divine justice. And it appears from the instance of Jericho that the law concerning such cities was that they should never be rebuilt. There seems to be an allusion to this name in the prophecy of the fall of the New Testament Babylon (Rev. xvi. 16), where its forces are said to be gathered together to a place called Armageddon--the destruction of a troop.
Adam Clarke: Commentary on the Bible - 1831
21:1: The way of the spies - אתרים atharim. Some think that this signifies the way that the spies took when they went to search the land. But this is impossible, as Dr. Kennicott justly remarks, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-Gaber, and were turning round Edom to the south-east; and therefore the word is to be understood here as the name of a place.
Albert Barnes: Notes on the Bible - 1834
21:1: King Arad the Canaanite - Rather, "the Canaanite, the king of Arad." Arad stood on a small hill, now called Tel-Arad, 20 miles south of Hebron.
In the south - See Num 13:17, Num 13:22.
By the way of the spies - i. e. through the desert of Zin, the route which the spies sent out by Moses 38 years before had adopted (compare Num 13:21).
He fought against Israel - This attack (compare Num 20:1 and note), can hardly have taken place after the death of Aaron. It was most probably made just when the camp broke up from Kadesh, and the ultimate direction of the march was not as yet pronounced. The order of the narrative in these chapters, as occasionally elsewhere in this book (compare Num 9:1, etc.), is not that of time, but of subject matter; and the war against Arad is introduced here as the first of the series of victories gained under Moses, which the historian now takes in hand to narrate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: Arad: Num 33:40; Jos 12:14; Jdg 1:16
the way of the spies: Dr. Kennicott remarks, that the word atharim, rendered spies in our version, is in the Greek a proper name (Αθαρειν, (Atharim). Num 13:21, Num 13:22, Num 14:45
then: Deu 2:32; Jos 7:5, Jos 11:19, Jos 11:20; Psa 44:3, Psa 44:4
Carl Friedrich Keil and Franz Delitzsch
21:1
Victory of Israel over the Canaanitish King of Arad. - When this Canaanitish king, who dwelt in the Negeb, i.e., the south of Palestine (vid., Num 13:17), heard that Israel was coming the way of the spies, he made war upon the Israelites, and took some of them prisoners. Arad is mentioned both here and in the parallel passage, Num 33:40, and also by the side of Hormah, in Josh 12:14, as the seat of a Canaanitish king (cf. Judg 1:16-17). According to Eusebius and Jerome in the Onomast., it was twenty Roman miles to the south of Hebron, and has been preserved in the ruins of Tell Arad, which v. Schubert (ii. pp. 457ff.) and Robinson (ii. pp. 473, 620, and 624) saw in the distance; and, according to Roth in Petermann's geographische Mittheilungen (1858, p. 269), it was situated to the south-east of Kurmul (Carmel), in an undulating plain, without trees or shrubs, with isolated hills and ranges of hills in all directions, among which was Tell Arad. The meaning of האתרים שדרך is uncertain. The lxx, Saad., and others, take the word Atharim as the proper name of a place not mentioned again; but the Chaldee, Samar., and Syr. render it with much greater probability as an appellative noun formed from תּוּר with א prosthet., and synonymous with התּרים, the spies (Num 14:6). The way of the spies was the way through the desert of Zin, which the Israelitish spies had previously taken to Canaan (Num 13:21). The territory of the king of Arad extended to the southern frontier of Canaan, to the desert of Zin, through which the Israelites went from Kadesh to Mount Hor. The Canaanites attacked them when upon their march, and made some of them prisoners.
Num 21:2-3
The Israelites then vowed to the Lord, that if He would give this people into their hands, they would "ban" their cities; and the Lord hearkened to the request, and delivered up the Canaanites, so that they put them and their cities under the ban. (On the ban, see at Lev 27:28). "And they called the place Hormah," i.e., banning, ban-place. "The place" can only mean the spot where the Canaanites were defeated by the Israelites. If the town of Zephath, or the capital of Arad, had been specially intended, it would no doubt have been also mentioned, as in Judg 1:17. As it was not the intention of Moses to press into Canaan from the south, across the steep and difficult mountains, for the purpose of effecting its conquest, the Israelites could very well content themselves for the present with the defeat inflicted upon the Canaanites, and defer the complete execution of their vow until the time when they had gained a firm footing in Canaan. The banning of the Canaanites of Arad and its cities necessarily presupposed the immediate conquest of the whole territory, and the laying of all its cities in ashes. And so, again, the introduction of a king of Hormah, i.e., Zephath, among the kings defeated by Joshua (Josh 12:14), is no proof that Zephath was conquered and called Hormah in the time of Moses. Zephath may be called Hormah proleptically both there and in Josh 19:4, as being the southernmost border town of the kingdom of Arad, in consequence of the ban suspended by Moses over the territory of the king of Arad, and may not have received this name till after its conquest by the Judaeans and Simeonites. At the same time, it is quite conceivable that Zephath may have been captured in the time of Joshua, along with the other towns of the south, and called Hormah at that time, but that the Israelites could not hold it then; and therefore, after the departure of the Israelitish army, the old name was restored by the Canaanites, or rather only retained, until the city was retaken and permanently held by the Israelites after Joshua's death (Judg 1:16-17), and received the new name once for all. The allusion to Hormah here, and in Num 14:45, does not warrant the opinion in any case, that it was subsequently to the death of Moses and the conquest of Canaan under Joshua that the war with the Canaanites of Arad and their overthrow occurred.
Geneva 1599
21:1 And [when] king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the (a) way of the spies; then he fought against Israel, and took [some] of them prisoners.
(a) By that way which their spies, that searched the dangers found to he most safe.
John Gill
21:1 And when King Arad the Canaanite, which dwelt in the south,.... Arad seems rather to be the name of a place, city, or country, of which the Canaanite was king, than the name of a man, since we read of the king of Arad, Josh 12:14 see also Judg 1:16 and so the Targums of Onkelos and Jerusalem here render it, the king of Arad; and the Targum of Jonathan says, he changed his seat and reigned in Arad, which might have its name from Arvad, a son of Canaan, Gen 10:18 and Jerom says (n), that Arath, the same with Arad, is a city of the Amorites, near the wilderness of Kadesh, and that to this day it is shown, a village four miles from Malatis and twenty from Hebron, in the tribe of Judah; and so Aben Ezra observes, that the ancients say, this is Sihon (the king of the Amorites), and he is called a Canaanite, because all the Amorites are Canaanites; but, according to Jarchi, the Amalekites are meant, as it is said, "the Amalekites dwell in the land of the south": Num 13:29 and so the Targum of Jonathan here,"and when Amalek heard, that dwelt in the land of the south;''what he heard is particularly expressed in the following clause:
heard tell that Israel came by the way of the spies: either after the manner of spies, or rather by the way in which the spies went thirty eight years ago, which was the way of the south, where this Canaanitish king dwelt, see Num 13:17, the Septuagint version leaves the word untranslated, taking it for the name of a place, and reads, "by the way of Atharim", so the Samaritan Pentateuch and Arabic version; and did such a place appear to have been hereabout, it would be the most likely sense of the passage; for as the spies were never discovered by the Canaanites, the way they went could not be known by them; nor is it very probable that, if it had been known, it should be so called, since nothing of any consequence to them as yet followed upon it:
then he fought against Israel; raised his forces and marched out against them, to oppose their passage, and engaged in a battle with them:
and took some of them prisoners; according to the Targums of Jonathan and Jerusalem, great numbers of them; but Jarchi says, only one single maidservant.
(n) De locis Heb. fol. 87. K.
John Wesley
21:1 King Arad - Or rather, the Canaanite King of Arad: for Arad is not the name of a man, but of a city or territory. And he seems to be called a Canaanite in a general sense, as the Amorites and others. The south - Of Canaan, towards the east, and near the dead sea. Of the spies - Not of those spies which Moses sent to spy the land, for that was done thirty eight years before this, and they went so privately, that the Canaanites took no notice of them, nor knew which way they came or went; but of the spies which he himself sent out to observe the marches and motions of the Israelites. Took some of them prisoners - Which God permitted for Israel's humiliation, and to teach them not to expect the conquest of that land from their own wisdom or valour.
Robert Jamieson, A. R. Fausset and David Brown
21:1 ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
King Arad the Canaanite--rather, "the Canaanite king of Arad"--an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Arad marks the spot.
heard tell that Israel came by the way of the spies--in the way or manner of spies, stealthily, or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagint and others consider the Hebrew word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad" [KENNICOTT].
he fought against Israel, and took some of them prisoners--This discomfiture was permitted to teach them to expect the conquest of Canaan not from their own wisdom and valor, but solely from the favor and help of God (Deut 9:4; Ps 44:3-4).
21:221:2: Եւ ուխտեաց Իսրայէլ ուխտ Տեառն՝ եւ ասէ. Եթէ մատնեսցե՞ս ընդ ձեռամբ իմով զազգն զայն, նզովեցի՛ց զնա եւ զքաղաքս նորա։
2 Իսրայէլացիները Տիրոջ հետ ուխտ անելով՝ ասացին. «Եթէ մեր ձեռքը յանձնես այդ ժողովրդին, մենք նրան ու նրա քաղաքները կը կործանենք[30]»:[30] 30. Կամ՝ կը նզովենք:
2 Իսրայէլ ուխտ ըրաւ Տէրոջը ու ըսաւ. «Եթէ այս ժողովուրդը իմ ձեռքս մատնես, անոնց քաղաքները բոլորովին պիտի կորսնցնեմ*»։
Եւ ուխտեաց Իսրայէլ ուխտ Տեառն եւ ասէ. Եթէ մատնեսցես ընդ ձեռամբ իմով զազգն զայն, [324]նզովեցից [325]զնա եւ`` զքաղաքս նորա:

21:2: Եւ ուխտեաց Իսրայէլ ուխտ Տեառն՝ եւ ասէ. Եթէ մատնեսցե՞ս ընդ ձեռամբ իմով զազգն զայն, նզովեցի՛ց զնա եւ զքաղաքս նորա։
2 Իսրայէլացիները Տիրոջ հետ ուխտ անելով՝ ասացին. «Եթէ մեր ձեռքը յանձնես այդ ժողովրդին, մենք նրան ու նրա քաղաքները կը կործանենք[30]»:
[30] 30. Կամ՝ կը նզովենք:
2 Իսրայէլ ուխտ ըրաւ Տէրոջը ու ըսաւ. «Եթէ այս ժողովուրդը իմ ձեռքս մատնես, անոնց քաղաքները բոլորովին պիտի կորսնցնեմ*»։
zohrab-1805▾ eastern-1994▾ western am▾
21:22: И дал Израиль обет Господу, и сказал: если предашь народ сей в руки мои, то положу заклятие на города их.
21:2 καὶ και and; even ηὔξατο ευχομαι wish; make Ισραηλ ισραηλ.1 Israel εὐχὴν ευχη wish; vow κυρίῳ κυριος lord; master καὶ και and; even εἶπεν επω say; speak ἐάν εαν and if; unless μοι μοι me παραδῷς παραδιδωμι betray; give over τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ὑποχείριον υποχειριος curse αὐτὸν αυτος he; him καὶ και and; even τὰς ο the πόλεις πολις city αὐτοῦ αυτος he; him
21:2 וַ wa וְ and יִּדַּ֨ר yyiddˌar נדר vow יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel נֶ֛דֶר nˈeḏer נֶדֶר vow לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say אִם־ ʔim- אִם if נָתֹ֨ן nāṯˌōn נתן give תִּתֵּ֜ן tittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this בְּ bᵊ בְּ in יָדִ֔י yāḏˈî יָד hand וְ wᵊ וְ and הַֽחֲרַמְתִּ֖י hˈaḥᵃramtˌî חרם consecrate אֶת־ ʔeṯ- אֵת [object marker] עָרֵיהֶֽם׃ ʕārêhˈem עִיר town
21:2. at Israhel voto se Domino obligans ait si tradideris populum istum in manu mea delebo urbes eiusBut Israel binding himself by vow to the Lord, said: If thou wilt deliver thus people into my hand, I will utterly destroy their cities.
2. And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.
21:2. But Israel, obliging himself by a vow to the Lord, said: “If you deliver this people into my hand, I will wipe away their cities.”
And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities:

2: И дал Израиль обет Господу, и сказал: если предашь народ сей в руки мои, то положу заклятие на города их.
21:2
καὶ και and; even
ηὔξατο ευχομαι wish; make
Ισραηλ ισραηλ.1 Israel
εὐχὴν ευχη wish; vow
κυρίῳ κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
ἐάν εαν and if; unless
μοι μοι me
παραδῷς παραδιδωμι betray; give over
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ὑποχείριον υποχειριος curse
αὐτὸν αυτος he; him
καὶ και and; even
τὰς ο the
πόλεις πολις city
αὐτοῦ αυτος he; him
21:2
וַ wa וְ and
יִּדַּ֨ר yyiddˌar נדר vow
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
נֶ֛דֶר nˈeḏer נֶדֶר vow
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
אִם־ ʔim- אִם if
נָתֹ֨ן nāṯˌōn נתן give
תִּתֵּ֜ן tittˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
בְּ bᵊ בְּ in
יָדִ֔י yāḏˈî יָד hand
וְ wᵊ וְ and
הַֽחֲרַמְתִּ֖י hˈaḥᵃramtˌî חרם consecrate
אֶת־ ʔeṯ- אֵת [object marker]
עָרֵיהֶֽם׃ ʕārêhˈem עִיר town
21:2. at Israhel voto se Domino obligans ait si tradideris populum istum in manu mea delebo urbes eius
But Israel binding himself by vow to the Lord, said: If thou wilt deliver thus people into my hand, I will utterly destroy their cities.
21:2. But Israel, obliging himself by a vow to the Lord, said: “If you deliver this people into my hand, I will wipe away their cities.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Древнюю Хорму (или Цефаф, см. Суд I:17) отождествляют с урочищем Ракхма, лежащим невдали от ущелья, ведущего из Вади-ель-Араба на возвышенность юго-восточной окраины Ханаана.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: vowed: Gen 28:20; Jdg 11:30; Sa1 1:11; Sa2 15:7, Sa2 15:8; Psa 56:12, Psa 56:13, Psa 116:18; Psa 132:2
I will: Lev 27:28, Lev 27:29; Deu 13:15; Jos 6:17, Jos 6:26; Co1 16:22
John Gill
21:2 And Israel vowed a vow unto the Lord,.... The Israelites made supplication to the Lord for help against their enemies, and that he would give them victory over them, and made promises to him:
and said, if thou wilt indeed deliver this people into my hand; certainly and entirely deliver them, so as that a complete victory shall be obtained over them:
then will I utterly destroy their cities; or "anathematize", or devote them to utter destruction (o); slay man and beast, burn their houses and take their goods, not for a spoil, for their own private use, but reserve them for the service of God; all which is implied in the vow made, as was done to Jericho, Josh 6:21 and so it is a vow, as Abendana observes, of what they would do when they came to the land of Canaan.
(o) "et anathematisabo", Montanus; "devovebo", Tigurine version.
John Wesley
21:2 I will utterly destroy them - I will reserve no person or thing for my own use, but devote them all to total destruction.
Robert Jamieson, A. R. Fausset and David Brown
21:2 Israel vowed a vow unto the Lord--Made to feel their own weakness, they implored the aid of Heaven, and, in anticipation of it, devoted the cities of this king to future destruction. The nature and consequence of such anathemas are described (Lev. 27:1-34; Deu. 13:1-18). This vow of extermination against Arad [Num 21:2] gave name to the place Hormah (slaughter and destruction) though it was not accomplished till after the passage of the Jordan. Others think Hormah the name of a town mentioned (Josh 12:14).
21:321:3: Եւ լուաւ Տէր ձայնի Իսրայէլի, եւ մատնեա՛ց զՔանանացին ՚ի ձեռս նորա. եւ նզովեա՛ց զնա եւ զքաղաքս նորա. եւ կոչեաց զանուն տեղւոյն այնորիկ Նզո՛վս[1397]։[1397] Օրինակ մի ՚ի լուս՛՛. Յորմա, այս է նզովս. զոր Ոսկան դնէ ՚ի բնաբ՛՛։
3 Տէրը լսեց իսրայէլացիներին եւ քանանացիներին մատնեց նրանց ձեռքը: Իսրայէլացիները նրանց ու նրանց քաղաքները կործանեցին եւ այդ վայրը կոչեցին Նզովք:
3 Տէրը Իսրայէլին ձայնը լսեց ու Քանանացիները անոր ձեռքը մատնեց։ Իսրայէլ բոլորովին կորսնցուց զանոնք ու անոնց քաղաքները եւ այն տեղին անունը Հօրմա* դրաւ։
Եւ լուաւ Տէր ձայնի Իսրայելի, եւ մատնեաց զՔանանացին ի ձեռս նորա. եւ նզովեաց զնա եւ զքաղաքս նորա. եւ կոչեաց զանուն տեղւոյն այնորիկ Նզովս:

21:3: Եւ լուաւ Տէր ձայնի Իսրայէլի, եւ մատնեա՛ց զՔանանացին ՚ի ձեռս նորա. եւ նզովեա՛ց զնա եւ զքաղաքս նորա. եւ կոչեաց զանուն տեղւոյն այնորիկ Նզո՛վս[1397]։
[1397] Օրինակ մի ՚ի լուս՛՛. Յորմա, այս է նզովս. զոր Ոսկան դնէ ՚ի բնաբ՛՛։
3 Տէրը լսեց իսրայէլացիներին եւ քանանացիներին մատնեց նրանց ձեռքը: Իսրայէլացիները նրանց ու նրանց քաղաքները կործանեցին եւ այդ վայրը կոչեցին Նզովք:
3 Տէրը Իսրայէլին ձայնը լսեց ու Քանանացիները անոր ձեռքը մատնեց։ Իսրայէլ բոլորովին կորսնցուց զանոնք ու անոնց քաղաքները եւ այն տեղին անունը Հօրմա* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:33: Господь услышал голос Израиля и предал Хананеев в руки ему, и он положил заклятие на них и на города их и нарек имя месту тому: Хорма.
21:3 καὶ και and; even εἰσήκουσεν εισακουω heed; listen to κύριος κυριος lord; master τῆς ο the φωνῆς φωνη voice; sound Ισραηλ ισραηλ.1 Israel καὶ και and; even παρέδωκεν παραδιδωμι betray; give over τὸν ο the Χανανιν χανανις he; him καὶ και and; even ἀνεθεμάτισεν αναθεματιζω curse αὐτὸν αυτος he; him καὶ και and; even τὰς ο the πόλεις πολις city αὐτοῦ αυτος he; him καὶ και and; even ἐπεκάλεσαν επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that ἀνάθεμα αναθεμα accursed
21:3 וַ wa וְ and יִּשְׁמַ֨ע yyišmˌaʕ שׁמע hear יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּתֵּן֙ yyittˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וַ wa וְ and יַּחֲרֵ֥ם yyaḥᵃrˌēm חרם consecrate אֶתְהֶ֖ם ʔeṯhˌem אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עָרֵיהֶ֑ם ʕārêhˈem עִיר town וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שֵׁם־ šēm- שֵׁם name הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place חָרְמָֽה׃ פ ḥormˈā . f חָרְמָה Hormah
21:3. exaudivitque Dominus preces Israhel et tradidit Chananeum quem ille interfecit subversis urbibus eius et vocavit nomen loci illius Horma id est anathemaAnd the Lord heard the prayers of Israel, and delivered up the Chanaanite, and they cut them off and destroyed their cities: and they called the name of that place Horma, that is to say, Anathema.
3. And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and the name of the place was called Hormah.
21:3. And the Lord heard the prayers of Israel, and he delivered the Canaanite, who they put to death, overthrowing his cities. And they called the name of that place Hormah, that is, Anathema.
And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah:

3: Господь услышал голос Израиля и предал Хананеев в руки ему, и он положил заклятие на них и на города их и нарек имя месту тому: Хорма.
21:3
καὶ και and; even
εἰσήκουσεν εισακουω heed; listen to
κύριος κυριος lord; master
τῆς ο the
φωνῆς φωνη voice; sound
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
τὸν ο the
Χανανιν χανανις he; him
καὶ και and; even
ἀνεθεμάτισεν αναθεματιζω curse
αὐτὸν αυτος he; him
καὶ και and; even
τὰς ο the
πόλεις πολις city
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπεκάλεσαν επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
ἀνάθεμα αναθεμα accursed
21:3
וַ wa וְ and
יִּשְׁמַ֨ע yyišmˌaʕ שׁמע hear
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּתֵּן֙ yyittˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
כְּנַעֲנִ֔י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
וַ wa וְ and
יַּחֲרֵ֥ם yyaḥᵃrˌēm חרם consecrate
אֶתְהֶ֖ם ʔeṯhˌem אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עָרֵיהֶ֑ם ʕārêhˈem עִיר town
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שֵׁם־ šēm- שֵׁם name
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
חָרְמָֽה׃ פ ḥormˈā . f חָרְמָה Hormah
21:3. exaudivitque Dominus preces Israhel et tradidit Chananeum quem ille interfecit subversis urbibus eius et vocavit nomen loci illius Horma id est anathema
And the Lord heard the prayers of Israel, and delivered up the Chanaanite, and they cut them off and destroyed their cities: and they called the name of that place Horma, that is to say, Anathema.
21:3. And the Lord heard the prayers of Israel, and he delivered the Canaanite, who they put to death, overthrowing his cities. And they called the name of that place Hormah, that is, Anathema.
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Adam Clarke: Commentary on the Bible - 1831
21:3: The Lord hearkened to the voice of Israel - The whole of this verse appears to me to have been added after the days of Joshua. It is certain the Canaanites were not utterly destroyed at the time here spoken of, for this did not take place till after the death of Moses. If, instead of utterly destroyed them, ויחרם vaiyacharem, we translate they devoted them to utter destruction, it will make a good sense, and not repugnant to the Hebrew; though some think it more probable that the verse was added afterwards by Joshua or Ezra, in testimony of the fulfillment of God's promise; for Arad, who is mentioned as being destroyed here, is mentioned among those destroyed by Joshua long after, (see Jos 12:14): but this is quite consistent with their being devoted to destruction, as this might be fulfilled any time after. See the note on Leviticus 27 (note).
Albert Barnes: Notes on the Bible - 1834
21:3: He called the name of the place - Render it as: "the name of the place was called." The transitive verb here is, by a common Hebrew idiom, equivalent to an impersonal one.
Hormah - i. e. "Ban." See Num 14:45 and note. In Jdg 1:17, we read that the men of Judah and Simeon "slew the Canaanites that inhabited Zephath, and utterly destroyed it;" and further, that "the name of the city was called Hormah." But it does not follow that the name "Hormah" was first bestowed in consequence of the destruction of the place in the time of the Judges, and that in Numbers its occurrence is a sign of a post-Mosaic date of composition. The text here informs us that this aggression of the king of Arad was repelled, and avenged by the capture and sack of his cities; and that the Israelites "banned" them (compare Lev 27:28-29). But it was not the plan of the Israelites in the time of Moses to remain in this district. They therefore marched away southeastward; and no doubt for the time the Canaanites resumed possession, and restored the ancient name (Zephath). But Joshua again conquered the king of this district, and finally in the time of the early Judges the ban of Moses and his contemporaries was fully executed. We have therefore in the passage before us the history of the actual origin of the name "Hormah."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: hearkened: Psa 10:17, Psa 91:15, Psa 102:17
and they utterly: Wyyacharem, rather with the LXX και ανεθεματισεν, "and they anathematised, or devoted them to destruction;" for it is certain that these Canaanites and Arad were not utterly destroyed till the time of Joshua (Jos 12:14).
the name: Num 14:45; Deu 1:44; Sa1 30:30 Hormah, that is, utter destruction. Chormah, rather a devoting to destruction, so LXX Αναθεμα, and Tremellius, devotio sive anathema.
John Gill
21:3 And the Lord hearkened to the voice of Israel,.... In their prayers and vows; with acceptance heard, and answered them according to their wish:
and delivered up the Canaanites: into their hands, gave them victory over them:
and they utterly destroyed them and their cities; that is, "anathematized" them, and devoted them to destruction; for as yet they did not actually destroy them, since we read of Arad afterwards, Josh 12:14, but this they did in Joshua's time, when the whole land of Canaan came into their hands; for had they entered the land now, and took and destroyed the cities belonging to Arad, they would doubtless have proceeded, and pursued their conquests, and not have returned into the wilderness again to go round about Edom, in order to enter another way; many think, as Aben Ezra observes on Num 21:1 that this section was written by Joshua, after the land was subdued:
and he called the name of the place Hormah; which before was called Zephath, and it seems to have its name from various disasters which happened at this place; as the defeat of the Israelites by the Amalekites, Num 14:45, and here of the Canaanites by the Israelites, and afterwards of the inhabitants of this place by Judah and Simeon, Judg 1:17 it had its name from "Cherem", the anathema or destruction it was devoted to.
John Wesley
21:3 They utterly destroyed them - Neither Moses nor the whole body of the people did this but a select number sent out to punish that king and people, who were so fierce and malicious that they came out of their own country to fight with the Israelites in the wilderness; and these, when they had done this work, returned to their brethren into the wilderness. But why did they not all now go into Canaan, and pursue this victory? Because God would not permit it, there being several works yet to be done, other people must be conquered, the Israelites must be farther humbled and tried and purged, Moses must die, and then they shall enter, and that in a more glorious manner, even over Jordan, which shall be miraculously dried up, to give them passage. Hormah - That is, utter destruction.
21:421:4: Եւ չուեալ ՚ի Հովր լեռնէ ընդ ճանապարհ Կարմիր ծովուն, պատեցան զԵդոմաւ. եւ յոգնեցաւ ժողովուրդն ՚ի ճանապարհին[1398]. [1398] Ոմանք. Եւ յոգնեցան ժողովուրդն։
4 Հոր լեռից շարժուելով դէպի Կարմիր ծովը տանող ճանապարհով, նրանք շրջանցեցին Եդոմը: Ժողովուրդը յուսահատուեց ճանապարհին
4 Եդովմի երկրին բոլորտիքէն անցնելով Հովր լեռնէն Կարմիր ծովուն ճամբան չուեցին ու ճամբուն մէջ ժողովուրդին սիրտը նեղացաւ։
Եւ չուեալ ի Հովր լեռնէ ընդ ճանապարհ Կարմիր ծովուն` պատեցան զԵդովմաւ. եւ [326]յոգնեցաւ ժողովուրդն`` ի ճանապարհին:

21:4: Եւ չուեալ ՚ի Հովր լեռնէ ընդ ճանապարհ Կարմիր ծովուն, պատեցան զԵդոմաւ. եւ յոգնեցաւ ժողովուրդն ՚ի ճանապարհին[1398].
[1398] Ոմանք. Եւ յոգնեցան ժողովուրդն։
4 Հոր լեռից շարժուելով դէպի Կարմիր ծովը տանող ճանապարհով, նրանք շրջանցեցին Եդոմը: Ժողովուրդը յուսահատուեց ճանապարհին
4 Եդովմի երկրին բոլորտիքէն անցնելով Հովր լեռնէն Կարմիր ծովուն ճամբան չուեցին ու ճամբուն մէջ ժողովուրդին սիրտը նեղացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:44: От горы Ор отправились они путем Чермного моря, чтобы миновать землю Едома. И стал малодушествовать народ на пути,
21:4 καὶ και and; even ἀπάραντες απαιρω remove; take away ἐξ εκ from; out of Ωρ ωρ the ὄρους ορος mountain; mount ὁδὸν οδος way; journey ἐπὶ επι in; on θάλασσαν θαλασσα sea ἐρυθρὰν ερυθρος red περιεκύκλωσαν περικυκλοω encircle; surround γῆν γη earth; land Εδωμ εδωμ and; even ὠλιγοψύχησεν ολιγοψυχω the λαὸς λαος populace; population ἐν εν in τῇ ο the ὁδῷ οδος way; journey
21:4 וַ wa וְ and יִּסְע֞וּ yyisʕˈû נסע pull out מֵ mē מִן from הֹ֤ר hˈōr הֹר Mount Hor הָ hā הַ the הָר֙ hˌār הַר mountain דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way יַם־ yam- יָם sea ס֔וּף sˈûf סוּף rush לִ li לְ to סְבֹ֖ב sᵊvˌōv סבב turn אֶת־ ʔeṯ- אֵת [object marker] אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth אֱדֹ֑ום ʔᵉḏˈôm אֱדֹום Edom וַ wa וְ and תִּקְצַ֥ר ttiqṣˌar קצר be short נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul הָ hā הַ the עָ֖ם ʕˌām עַם people בַּ ba בְּ in † הַ the דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
21:4. profecti sunt autem et de monte Or per viam quae ducit ad mare Rubrum ut circumirent terram Edom et taedere coepit populum itineris ac laborisAnd they marched from mount Hor, by the way that leadeth to the Red Sea, to compass the land of Edom. And the people began to be weary of their journey and labour:
4. And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.
21:4. Then they set out from mount Hor, by the way that leads to the Red Sea, to circle around the land of Edom. And the people began to tire of their journey and hardships.
And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way:

4: От горы Ор отправились они путем Чермного моря, чтобы миновать землю Едома. И стал малодушествовать народ на пути,
21:4
καὶ και and; even
ἀπάραντες απαιρω remove; take away
ἐξ εκ from; out of
Ωρ ωρ the
ὄρους ορος mountain; mount
ὁδὸν οδος way; journey
ἐπὶ επι in; on
θάλασσαν θαλασσα sea
ἐρυθρὰν ερυθρος red
περιεκύκλωσαν περικυκλοω encircle; surround
γῆν γη earth; land
Εδωμ εδωμ and; even
ὠλιγοψύχησεν ολιγοψυχω the
λαὸς λαος populace; population
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
21:4
וַ wa וְ and
יִּסְע֞וּ yyisʕˈû נסע pull out
מֵ מִן from
הֹ֤ר hˈōr הֹר Mount Hor
הָ הַ the
הָר֙ hˌār הַר mountain
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
יַם־ yam- יָם sea
ס֔וּף sˈûf סוּף rush
לִ li לְ to
סְבֹ֖ב sᵊvˌōv סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
אֱדֹ֑ום ʔᵉḏˈôm אֱדֹום Edom
וַ wa וְ and
תִּקְצַ֥ר ttiqṣˌar קצר be short
נֶֽפֶשׁ־ nˈefeš- נֶפֶשׁ soul
הָ הַ the
עָ֖ם ʕˌām עַם people
בַּ ba בְּ in
הַ the
דָּֽרֶךְ׃ ddˈāreḵ דֶּרֶךְ way
21:4. profecti sunt autem et de monte Or per viam quae ducit ad mare Rubrum ut circumirent terram Edom et taedere coepit populum itineris ac laboris
And they marched from mount Hor, by the way that leadeth to the Red Sea, to compass the land of Edom. And the people began to be weary of their journey and labour:
21:4. Then they set out from mount Hor, by the way that leads to the Red Sea, to circle around the land of Edom. And the people began to tire of their journey and hardships.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «Путем Чермного моря» — «путем равнины от Елафа и Ецион-Гавера» (северная оконечность залива Акаба, Втор II:8), имея слева — Идумею, справа — Аравийскую пустыню.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4: The Brazen Serpent.B. C. 1452.
4 And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. 5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. 6 And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died. 7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people. 8 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. 9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.
Here is, I. The fatigue of Israel by a long march round the land of Edom, because they could not obtain passage through it the nearest way: The soul of the people was much discouraged because of the way, v. 4. Perhaps the way was rough and uneven, or foul and dirty; or it fretted them to go far about, and that they were not permitted to force their passage through the Edomites' country. Those that are of a fretful discontented spirit will always find something or other to make them uneasy.
II. Their unbelief and murmuring upon this occasion, v. 5. Though they had just now obtained a glorious victory over the Canaanites, and were going on conquering and to conquer, yet they speak very discontentedly of what God had done for them and distrustfully of what he would do, vexed that they were brought out of Egypt, that they had not bread and water as other people had by their own care and industry, but by miracle, they knew not how. They have bread enough and to spare; and yet they complain there is no bread, because, though they eat angels' food, yet they are weary of it; manna itself is loathed, and called light bread, fit for children, not for men and soldiers. What will those be pleased with whom manna will not please? Those that are disposed to quarrel will find fault where there is no fault to be found. Thus those who have long enjoyed the means of grace are apt to surfeit even on the heavenly manna, and to call it light bread. But let not the contempt which some cast upon the word of God cause us to value it the less: it is the bread of life, substantial bread, and will nourish those who by faith feed upon it to eternal life, whoever calls it light bread.
III. The righteous judgment which God brought upon them for their murmuring, v. 6. He sent fiery serpents among them, which bit or stung many of them to death. The wilderness through which they had passed was all along infested with those fiery serpents, as appears, Deut. viii. 15. But hitherto God had wonderfully preserved his people from receiving hurt by them, till now that they murmured, to chastise them for which these animals, which hitherto had shunned their camp, now invade it. Justly are those made to feel God's judgments that are not thankful for his mercies. These serpents are called fiery, from their colour, or from their rage, or from the effects of their bitings, inflaming the body, putting it immediately into a high fever, scorching it with an insatiable thirst. They had unjustly complained for want of water (v. 5), to chastise them for which God sends upon them this thirst, which no water would quench. Those that cry without cause have justly cause given them to cry out. They distrustfully concluded that they must die in the wilderness, and God took them at their word, chose their delusions, and brought their unbelieving fears upon them; many of them did die. They had impudently flown in the face of God himself, and the poison of asps was under their lips, and now these fiery serpents (which, it should seem, were flying serpents, Isa. xiv. 29) flew in their faces and poisoned them. They in their pride had lifted themselves up against God and Moses, and now God humbled and mortified them, by making these despicable animals a plague to them. That artillery is now turned against them which had formerly been made use of in their defence against the Egyptians. He that brought quails to feast them let them know that he could bring serpents to bite them; the whole creation is at war with those that are in arms against God.
IV. Their repentance and supplication to God under this judgment, v. 7. They confess their fault: We have sinned. They are particular in their confession: We have spoken against the Lord, and against thee. It is to be feared that they would not have owned the sin if they had not felt the smart; but they relent under the rod; when he slew them, then they sought him. They beg the prayers of Moses for them, as conscious to themselves of their own unworthiness to be heard, and convinced of the great interest which Moses had in heaven. How soon is their tone altered! Those who had just before quarrelled with him as their worst enemy now make their court to him as their best friend, and choose him for their advocate with God. Afflictions often change men's sentiments concerning God's people, and teach them to value those prayers which, at a former period, they had scorned. Moses, to show that he had heartily forgiven them, blesses those who had cursed him, and prays for those who had despitefully used him Herein he was a type of Christ, who interceded for his persecutors, and a pattern to us to go and do likewise, and thus to show that we love our enemies.
V. The wonderful provision which God made for their relief. He did not employ Moses in summoning the judgment, but, that he might recommend him to the good affection of the people, he made him instrumental in their relief, v. 8, 9. God ordered Moses to make the representation of a fiery serpent, which he did, in brass, and set it up on a very long pole, so that it might be seen from all parts of the camp, and every one that was stung with a fiery serpent was healed by looking up to this serpent of brass. The people prayed that God would take away the serpents from them (v. 7), but God saw fit not to do this: for he gives effectual relief in the best way, though not in our way. Thus those who did not die for their murmuring were yet made to smart for it, that they might the more feelingly repent and humble themselves for it; they were likewise made to receive their cure from God, by the hand of Moses, that they might be taught, if possible, never again to speak against God and Moses. This method of cure was altogether miraculous, and the more wonderful if what some naturalists say be true, that looking upon bright and burnished brass is hurtful to those that are stung with fiery serpents. God can bring about his purposes by contrary means. The Jews themselves say that it was not the sight of the brazen serpent that cured them, but, in looking up to it, they looked up to God as the Lord that healed them. But there was much of gospel in this appointment. Our Saviour has told us so (John iii. 14, 15), that as Moses lifted up the serpent in the wilderness so the Son of man must be lifted up, that whosoever believeth in him should not perish. Observe then a resemblance,
1. Between their disease and ours. The devil is the old serpent, a fiery serpent, hence he appears (Rev. xii. 3) as a great red dragon. Sin is the biting of this fiery serpent; it is painful to the startled conscience, and poisonous to the seared conscience. Satan's temptations are called his fiery darts, Eph. vi. 16. Lust and passion inflame the soul, so do the terrors of the Almighty, when they set themselves in array. At the last, sin bites like a serpent and stings like an adder; and even its sweets are turned into the gall of asps.
2. Between their remedy and ours. (1.) It was God himself that devised and prescribed this antidote against the fiery serpents; so our salvation by Christ was the contrivance of Infinite Wisdom; God himself has found the ransom. (2.) It was a very unlikely method of cure; so our salvation by the death of Christ is to the Jews a stumbling-block and to the Greeks foolishness. It was Moses that lifted up the serpent in the wilderness, so the law is a schoolmaster to bring us to Christ, and Moses wrote of him, John v. 4-6. Christ was lifted up by the rulers of the Jews, who were the successors of Moses. (3.) That which cured was shaped in the likeness of that which wounded. So Christ, though perfectly free from sin himself, yet was made in the likeness of sinful flesh (Rom. viii. 3), so like that it was taken for granted that this man was a sinner, John ix. 24. (4.) The brazen serpent was lifted up; so was Christ. He was lifted up upon the cross (John xii. 33, 34), for his was made a spectacle to the world. He was lifted up by the preaching of the gospel. The word here used for a pole signifies a banner, or ensign, for Christ crucified stands for an ensign of the people, Isa. xi. 10. Some make the lifting up of the serpent to be a figure of Christ's triumphing over Satan, the old serpent, whose head he bruised, when in his cross he made an open show of the principalities and powers which he had spoiled and destroyed, Col. ii. 15.
3. Between the application of their remedy and ours. They looked and lived, and we, if we believe, shall not perish; it is by faith that we look unto Jesus, Heb. xii. 2. Look unto me, and be you saved, Isa. xlv. 22. We must be sensible of our wound and of our danger by it, receive the record which God has given concerning his Son, and rely upon the assurance he has given us that we shall be healed and saved by him if we resign ourselves to his direction. The brazen serpent's being lifted up would not cure if it was not looked upon. If any pored on their wound, and would not look up to the brazen serpent, they inevitably died. If they slighted this method of cure, and had recourse to natural medicines, and trusted to them, they justly perished; so if sinners either despise Christ's righteousness or despair of benefit by it their wound will, without doubt, be fatal. But whoever looked up to this healing sign, though from the outmost part of the camp, though with a weak and weeping eye, was certainly healed; so whosoever believes in Christ, though as yet but weak in faith, shall not perish. There are weak brethren for whom Christ died. Perhaps for some time after the serpent was set up the camp of Israel was molested by the fiery serpents; and it is the probable conjecture of some that they carried this brazen serpent along with them through the rest of their journey, and set it up wherever they encamped, and, when they settled in Canaan, fixed it somewhere within the borders of the land; for it is not likely that the children of Israel went so far off as this was into the wilderness to burn incense to it, as we find they did, 2 Kings xviii. 4. Even those that are delivered from the eternal death which is the wages of sin must expect to feel the pain and smart of it as long as they are here in this world; but, if it be not our own fault, we may have the brazen serpent to accompany us, to be still looked up to upon all occasions, by bearing about with us continually the dying of the Lord Jesus.
Albert Barnes: Notes on the Bible - 1834
21:4: The direct route to Moab through the valleys of Edom being closed against them Num 20:20-21, they were compelled to turn southward. Their course lay down the Arabah; until, a few hours north of Akaba (Ezion-Geber) the Wady Ithm opened to them a gap in the hostile mountains, allowed them to turn to their left, and to march northward toward Moab Deu 2:3. They were thus for some days (see Num 22:1 note) in the Arabah, a mountain plain of loose sand, gravel, and detritus of granite, which though sprinkled with low shrubs, especially near the mouths of the wadys and the courses of the winter-torrents, furnishes extremely little food or water, and is often troubled by sand-storms from the shore of the gulf. Hence, "the soul of the people was much discouraged because of the way."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: mount Hor: Num 20:22, Num 20:23, Num 20:27, Num 33:41
by the way: Num 14:25; Deu 1:40
compass: Num 20:18-21; Deu 2:5-8; Jdg 11:18
the soul: Num 32:7, Num 32:9; Exo 6:9; Act 14:22; Th1 3:3, Th1 3:4
discouraged: or, grieved, Heb. shortened, Exo 6:9
Carl Friedrich Keil and Franz Delitzsch
21:4
March of Israel through the Arabah. Plague of Serpents, and Brazen Serpent. - Num 21:4. As the Edomites refused a passage through their land when the Israelites left Mount Hor, they were obliged to take the way to the Red Sea, in order to go round the land of Edom, that is to say, to go down the Arabah to the head of the Elanitic Gulf.
Num 21:5-6
As they went along this road the people became impatient ("the soul of the people was much discouraged," see Ex 6:9), and they began once more to murmur against God and Moses, because they had neither bread nor water (cf. Num 20:4.), and were tired of the loose, i.e., poor, food of manna (קלקל from קלל). The low-lying plain of the Arabah, which runs between steep mountain walls from the Dead Sea to the Red Sea, would be most likely to furnish the Israelites with very little food, except the manna which God gave them; for although it is not altogether destitute of vegetation, especially at the mouths of the wadys and winter torrents from the hills, yet on the whole it is a horrible desert, with a loose sandy soil, and drifts of granite and other stones, where terrible sand-storms sometimes arise from the neighbourhood of the Red Sea (see v. Schubert, R. ii. pp. 396ff., and Ritter, Erdk. xiv. pp. 1013ff.); and the want of food might very frequently be accompanied by the absence of drinkable water. The people rebelled in consequence, and were punished by the Lord with fiery serpents, the bite of which caused many to die. שׂרפים נחשׁים, lit., burning snakes, so called from their burning, i.e., inflammatory bite, which filled with heat and poison, just as many of the snakes were called by the Greeks, e.g., the ́ ͂, and καύσωνες (Dioscor. vii. 13: Aelian. nat. anim. vi. 51), not from the skin of these snakes with fiery red spots, which are frequently found in the Arabah, and are very poisonous.
(Note: This is the account given by v. Schubert, R. ii. p. 406: "In the afternoon they brought us a very mottled snake of a large size, marked with fiery red spots and wavy stripes, which belonged to the most poisonous species, as the formation of its teeth clearly showed. According to the assertion of the Bedouins, these snakes, which they greatly dreaded, were very common in that neighbourhood.")
Num 21:7
This punishment brought the people to reflection. They confessed their sin to Moses, and entreated him to deliver them from the plague through his intercession with the Lord. And the Lord helped them; in such a way, however, that the reception of help was made to depend upon the faith of the people.
Num 21:8-9
At the command of God, Moses made a brazen serpent, and put it upon a standard.
(Note: For the different views held by early writers concerning the brazen serpent, see Buxtorf, historia serp. aen., in his Exercitt. pp. 458ff.; Deyling, observatt. ss. ii. obs. 15, pp. 156ff.; Vitringa, observ. ss. 1, pp. 403ff.; Jo. Marck, Scripturariae Exercitt. exerc. 8, pp. 465ff.; Iluth, Serpens exaltatus non contritoris sed conterendi imago, Erl. 1758; Gottfr. Menken on the brazen serpent; Sack, Apologetick, 2 Ausg. pp. 355ff. Hoffmann, Weissagung u. Erfllung, ii. pp. 142, 143; Kurtz, History of the Old Covenant, iii. 345ff.; and the commentators on Jn 3:14 and Jn 3:15.)
Whoever then of the persons bitten by the poisonous serpents looked at the brazen serpent with faith in the promise of God, lived, i.e., recovered from the serpent's bite. The serpent was to be made of brass or copper, because the colour of this metal, when the sun was shining upon it, was most like the appearance of the fiery serpents; and thus the symbol would be more like the thing itself.
Even in the book of Wis. (Num 16:6-7), the brazen serpent is called "a symbol of salvation; for he that turned himself toward it was not saved by the thing that he saw, but by Thee, that art the Saviour of all." It was not merely intended, however, as Ewald supposes (Gesch. ii. p. 228), as a "sign that just as this serpent hung suspended in the air, bound and rendered harmless by the command of Jehovah, so every one who looked at this with faith in the redeeming power of Jehovah, was secured against the evil, - a figurative sign, therefore, like that of St. George and the Dragon among ourselves;" for, according to this, there would be no internal causal link between the fiery serpents and the brazen image of a serpent. It was rather intended as a figurative representation of the poisonous serpents, rendered harmless by the mercy of God. For God did not cause a real serpent to be taken, but the image of a serpent, in which the fiery serpent was stiffened, as it were, into dead brass, as a sign that the deadly poison of the fiery serpents was overcome in this brazen serpent. This is not to be regarded as a symbol of the divine healing power; nor is the selection of such a symbol to be deduced and explained, as it is by Winer, Kurtz, Knobel, and others, from the symbolical view that was common to all the heathen religions of antiquity, that the serpent was a beneficent and health-bringing power, which led to its being exalted into a symbol of the healing power, and a representation of the gods of healing. This heathen view is not only foreign to the Old Testament, and without any foundation in the fact that, in the time of Hezekiah, the people paid a superstitious worship to the brazen serpent erected by Moses (4Kings 18:4); but it is irreconcilably opposed to the biblical view of the serpent, as the representative of evil, which was founded upon Gen 3:15, and is only traceable to the magical art of serpent-charming, which the Old Testament abhorred as an idolatrous abomination. To this we may add, that the thought which lies at the foundation of this explanation, viz., that poison is to be cured by poison, has no support in Hos 13:4, but is altogether foreign to the Scriptures. God punishes sin, it is true, by sin; but He neither cures sin by sin, nor death by death. On the contrary, to conquer sin it was necessary that the Redeemer should be without sin; and to take away its power from death, it was requisite that Christ, the Prince of life, who had life in Himself, should rise again from death and the grave (Jn 5:26; Jn 11:25; Acts 3:15; Ti2 1:10).
The brazen serpent became a symbol of salvation on the three grounds which Luther pointed out. In the first place, the serpent which Moses was to make by the command of God was to be of brass or copper, that is to say, of a reddish colour, and (although without poison) altogether like the persons who were red and burning with heat because of the bite of the fiery serpents. In the second place, the brazen serpent was to be set up upon a pole for a sign. And in the third place, those who desired to recover from the fiery serpent's bite and live, were to look at the brazen serpent upon the pole, otherwise they could not recover or live (Luther's Sermon on Jn 3:1-15). It was in these three points, as Luther has also clearly shown, that the typical character of this symbol lay, to which Christ referred in His conversation with Nicodemus (Jn 3:14). The brazen serpent had the form of a real serpent, but was "without poison, and altogether harmless." So God sent His Son in the form of sinful flesh, and yet without sin (Rom 8:3; 2Cor 5:21; 1Pet 2:22-24). - 2. In the lifting up of the serpent as a standard. This was a δειγματίζειν ἐν παρρησίᾳ, a ́ (a "showing openly," or "triumphing"), a triumphal exhibition of the poisonous serpents as put to death in the brazen image, just as the lifting up of Christ upon the cross was a public triumph over the evil principalities and powers below the sky (Col 2:14-15). - 3. In the cure effected through looking at the image of the serpent. Just as the Israelites had to turn their eyes to the brazen serpent in believing obedience to the word of the Lord, in order to be cured of the bite of the poisonous serpents, so much we look with faith at the Son of man lifted up upon the cross, if we would be delivered from the bite of the old serpent, from sin, death, the devil, and hell. "Christ is the antitype of the serpent, inasmuch as He took upon Himself the most pernicious of all pernicious potencies, viz., sin, and made a vicarious atonement for it" (Hengstenberg on Jn 3:14). The brazen image of the serpent was taken by the Israelites to Canaan, and preserved till the time of Hezekiah, who had it broken in pieces, because the idolatrous people had presented incense-offerings to this holy relic (4Kings 18:4).
Geneva 1599
21:4 And they journeyed from mount Hor by the way of the Red sea, to (b) compass the land of Edom: and the soul of the people was much discouraged because of the way.
(b) For they were forbidden to destroy it, (Deut 2:5).
John Gill
21:4 And they journeyed from Mount Hor,.... After the battle with the king of Arad, and the defeat of him:
by the way of the Red sea, to compass the land of Edom; which lay by it, and from whence it had the name of the Red sea, Edom signifying red; and by the way of that the Israelites must needs go, to go round that country:
and the soul of the people was much discouraged because of the way; because it was going back instead of going forward to Canaan's land, and because of the length of the way; it was a round about way they were going; when, could they have been admitted to have passed through the country of Edom, the way would have been short; or had they pursued their victory over the Canaanite, they would have gone directly into the land; and this perhaps was what fretted, vexed, and discouraged them, that they were obliged to go back, and take such a circuit, when they had such an opportunity of entering; and they might be distressed also with the badness and the roughness of the way, the borders of Edom being rocky and craggy: it is in the original text, "their soul or breath was short" (p); they fetched their breath short, being weary and faint with travelling, or through anger, as angry persons do, when in a great passion: so the people of God travelling through the wilderness of this world are often discouraged, because of the difficulties, trials, and troubles they meet with in the way, from sin, Satan, and the world, and are fretful and impatient; but though they are led about and walk in a round about way, and in a rough way, yet in a right way to the city of their habitation, Ps 107:7.
(p) "et abbreviata est anima", Montanus, Munster, Fagius, Vatablus; "decurtata", Piscator.
John Wesley
21:4 By way of the Red - sea - Which leadeth to the Red - sea, as they must needs do to compass the land of Edom. Because of the way - By reason of this journey, which was long and troublesome, and unexpected, because the successful entrance and victorious progress which some of them had made in the borders of Canaan, made them think they might have speedily gone in and taken possession of it, and so have saved the tedious travels and farther difficulties, into which Moses had again brought them.
Robert Jamieson, A. R. Fausset and David Brown
21:4 they journeyed from mount Hor--On being refused the passage requested, they returned through the Arabah, "the way of the Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains to the eastern desert, so as to make the circuit of the land of Edom (Num 33:41-42).
the soul of the people was much discouraged because of the way--Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties--all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.
21:521:5: եւ բամբասեաց ժողովուրդն զԱստուած եւ զՄովսէս՝ եւ ասեն. Ընդէ՞ր հաներ զմեզ յԵգիպտոսէ կոտորել զմեզ յանապատիս յայսմիկ. զի ո՛չ գոյ հաց եւ ո՛չ ջուր. եւ անձինք մեր տաղտկացեա՛լ են ՚ի սնոտի հացէս։
5 եւ սկսեց գանգատուել Աստծուց ու Մովսէսից: Նրանք ասացին. «Ինչո՞ւ մեզ հանեցիր Եգիպտոսից, որ մեզ այս անապատում կոտորես: Ո՛չ հաց կայ եւ ո՛չ ջուր: Մենք զզուել ենք այս խղճուկ սննդից»:
5 Ժողովուրդը Աստուծոյ դէմ ու Մովսէսին դէմ խօսեցան՝ ըսելով. «Ինչո՞ւ մեզ Եգիպտոսէն հանեցիք, որ անապատին մէջ մեռնինք, քանզի հաց չկայ, ջուր չկայ եւ այս չնչին հացէն մեր սիրտը զզուեր է»։
Եւ բամբասեաց ժողովուրդն զԱստուած եւ զՄովսէս եւ ասեն. Ընդէ՞ր հաներ զմեզ յԵգիպտոսէ կոտորել զմեզ յանապատիս յայսմիկ. զի ոչ գոյ հաց եւ ոչ ջուր. եւ անձինք մեր տաղտկացեալ են ի սնոտի հացէս:

21:5: եւ բամբասեաց ժողովուրդն զԱստուած եւ զՄովսէս՝ եւ ասեն. Ընդէ՞ր հաներ զմեզ յԵգիպտոսէ կոտորել զմեզ յանապատիս յայսմիկ. զի ո՛չ գոյ հաց եւ ո՛չ ջուր. եւ անձինք մեր տաղտկացեա՛լ են ՚ի սնոտի հացէս։
5 եւ սկսեց գանգատուել Աստծուց ու Մովսէսից: Նրանք ասացին. «Ինչո՞ւ մեզ հանեցիր Եգիպտոսից, որ մեզ այս անապատում կոտորես: Ո՛չ հաց կայ եւ ո՛չ ջուր: Մենք զզուել ենք այս խղճուկ սննդից»:
5 Ժողովուրդը Աստուծոյ դէմ ու Մովսէսին դէմ խօսեցան՝ ըսելով. «Ինչո՞ւ մեզ Եգիպտոսէն հանեցիք, որ անապատին մէջ մեռնինք, քանզի հաց չկայ, ջուր չկայ եւ այս չնչին հացէն մեր սիրտը զզուեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
21:55: и говорил народ против Бога и против Моисея: зачем вывели вы нас из Египта, чтоб умереть [нам] в пустыне, ибо [здесь] нет ни хлеба, ни воды, и душе нашей опротивела эта негодная пища.
21:5 καὶ και and; even κατελάλει καταλαλεω slander ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward τὸν ο the θεὸν θεος God καὶ και and; even κατὰ κατα down; by Μωυσῆ μωσευς Mōseus; Mosefs λέγοντες λεγω tell; declare ἵνα ινα so; that τί τις.1 who?; what? ἐξήγαγες εξαγω lead out; bring out ἡμᾶς ημας us ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀποκτεῖναι αποκτεινω kill ἡμᾶς ημας us ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἄρτος αρτος bread; loaves οὐδὲ ουδε not even; neither ὕδωρ υδωρ water ἡ ο the δὲ δε though; while ψυχὴ ψυχη soul ἡμῶν ημων our προσώχθισεν προσοχθιζω burdened ἐν εν in τῷ ο the ἄρτῳ αρτος bread; loaves τῷ ο the διακένῳ διακενος quite empty
21:5 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak הָ hā הַ the עָ֗ם ʕˈām עַם people בֵּֽ bˈē בְּ in אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s) וּ û וְ and בְ vᵊ בְּ in מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses לָמָ֤ה lāmˈā לָמָה why הֶֽעֱלִיתֻ֨נוּ֙ hˈeʕᵉlîṯˈunû עלה ascend מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt לָ lā לְ to מ֨וּת mˌûṯ מות die בַּ ba בְּ in † הַ the מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert כִּ֣י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] לֶ֨חֶם֙ lˈeḥem לֶחֶם bread וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַ֔יִם mˈayim מַיִם water וְ wᵊ וְ and נַפְשֵׁ֣נוּ nafšˈēnû נֶפֶשׁ soul קָ֔צָה qˈāṣā קוץ loath בַּ ba בְּ in † הַ the לֶּ֖חֶם llˌeḥem לֶחֶם bread הַ ha הַ the קְּלֹקֵֽל׃ qqᵊlōqˈēl קְלֹקֵל starvation-bread
21:5. locutusque contra Deum et Mosen ait cur eduxisti nos de Aegypto ut moreremur in solitudine deest panis non sunt aquae anima nostra iam nausiat super cibo isto levissimoAnd speaking against God and Moses, they said: Why didst thou bring us out of Egypt, to die in the wilderness? There is no bread, nor have we any waters: our soul now loatheth this very light food.
5. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.
21:5. And speaking against God and Moses, they said: “Why did you lead us away from Egypt, so as to die in the wilderness? Bread is lacking; there are no waters. Our soul is now nauseous over this very light food.”
And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for [there is] no bread, neither [is there any] water; and our soul loatheth this light bread:

5: и говорил народ против Бога и против Моисея: зачем вывели вы нас из Египта, чтоб умереть [нам] в пустыне, ибо [здесь] нет ни хлеба, ни воды, и душе нашей опротивела эта негодная пища.
21:5
καὶ και and; even
κατελάλει καταλαλεω slander
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
καὶ και and; even
κατὰ κατα down; by
Μωυσῆ μωσευς Mōseus; Mosefs
λέγοντες λεγω tell; declare
ἵνα ινα so; that
τί τις.1 who?; what?
ἐξήγαγες εξαγω lead out; bring out
ἡμᾶς ημας us
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀποκτεῖναι αποκτεινω kill
ἡμᾶς ημας us
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἄρτος αρτος bread; loaves
οὐδὲ ουδε not even; neither
ὕδωρ υδωρ water
ο the
δὲ δε though; while
ψυχὴ ψυχη soul
ἡμῶν ημων our
προσώχθισεν προσοχθιζω burdened
ἐν εν in
τῷ ο the
ἄρτῳ αρτος bread; loaves
τῷ ο the
διακένῳ διακενος quite empty
21:5
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
הָ הַ the
עָ֗ם ʕˈām עַם people
בֵּֽ bˈē בְּ in
אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s)
וּ û וְ and
בְ vᵊ בְּ in
מֹשֶׁה֒ mōšˌeh מֹשֶׁה Moses
לָמָ֤ה lāmˈā לָמָה why
הֶֽעֱלִיתֻ֨נוּ֙ hˈeʕᵉlîṯˈunû עלה ascend
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
לָ לְ to
מ֨וּת mˌûṯ מות die
בַּ ba בְּ in
הַ the
מִּדְבָּ֑ר mmiḏbˈār מִדְבָּר desert
כִּ֣י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַ֔יִם mˈayim מַיִם water
וְ wᵊ וְ and
נַפְשֵׁ֣נוּ nafšˈēnû נֶפֶשׁ soul
קָ֔צָה qˈāṣā קוץ loath
בַּ ba בְּ in
הַ the
לֶּ֖חֶם llˌeḥem לֶחֶם bread
הַ ha הַ the
קְּלֹקֵֽל׃ qqᵊlōqˈēl קְלֹקֵל starvation-bread
21:5. locutusque contra Deum et Mosen ait cur eduxisti nos de Aegypto ut moreremur in solitudine deest panis non sunt aquae anima nostra iam nausiat super cibo isto levissimo
And speaking against God and Moses, they said: Why didst thou bring us out of Egypt, to die in the wilderness? There is no bread, nor have we any waters: our soul now loatheth this very light food.
21:5. And speaking against God and Moses, they said: “Why did you lead us away from Egypt, so as to die in the wilderness? Bread is lacking; there are no waters. Our soul is now nauseous over this very light food.”
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Adam Clarke: Commentary on the Bible - 1831
21:5: This light bread - הקלקל hakkelokel, a word of excessive scorn; as if they had said, This innutritive, unsubstantial, cheat - stomach stuff.
Albert Barnes: Notes on the Bible - 1834
21:5: This light bread - i. e. "this vile, contemptible bread."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: spake: Num 11:1-6, Num 14:1-4, Num 16:13, Num 16:14, Num 16:41, Num 17:12; Exo 14:11, Exo 15:24, Exo 16:2, Exo 16:3, Exo 16:7, Exo 16:8; Exo 17:2, Exo 17:3; Psa 68:6, Psa 78:19
and our soul: Num 11:6-9; Exo 16:15, Exo 16:31; Psa 78:24, Psa 78:25; Pro 27:7
Geneva 1599
21:5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for [there is] no bread, neither [is there any] water; and our soul loatheth this light (c) bread.
(c) Meaning manna, which they thought did not nourish.
John Gill
21:5 And the people spake against God,.... Who went before them in the pillar of cloud and fire, for leading them in such a way; that is, against Christ, as the apostle has taught us to interpret it, 1Cor 10:9, and is no inconsiderable proof of the deity of Christ; and so the Targum of Jonathan paraphrases it,"and the people thought in their heart, and spake against the Word of the Lord,''the essential Word and Son of God:
and against Moses; his servant, for obeying the orders of the Lord, and leading and guiding the people as he directed him:
wherefore have ye brought us up out of Egypt to die in the wilderness? ascribing this equally to God and to Moses; using a strange word, as Aben Ezra calls it, being in a great passion, and not considering well what they said; showing great ingratitude for such a mercy, and representing it in a wrong light, as if the intent of bringing them from thence was to slay them in the wilderness:
for there is no bread; no bread corn, nothing in the wilderness to make bread of; nothing that they called and accounted bread, otherwise they had manna, as is presently owned:
neither is there any water; any fresh water fit to drink, otherwise they were near the sea; what they had from the rock, lately, perhaps was now spent, and it did not follow them as the other rock had:
and our soul loatheth this light bread; the manna; this very light, this exceeding light bread, the radicals of the word (q) used being doubled, which increases the signification: if to be understood of light and easy digestion, it was the more to be valued; but perhaps they meant, it had but little substance and virtue in it, and was not filling and satisfying; or rather that it was exceeding vile, mean, and despicable; so they called the bread of heaven, angel's food, this wonderful gift of Providence; in like manner is Christ, the hidden manna, treated, and his Gospel, and the precious truths of it, by unregenerate men and carnal professors, 1Cor 1:23.
(q) "levissime", V. L. Pagninus, Montanus, Fagius, Vatablus; "vilissimi", Junius & Tremellius, Piscator.
John Wesley
21:5 Against God - Against Christ, their chief conductor, whom they tempted, 1Cor 10:19. Thus contemptuously did they speak of Manna, whereas it appears it yielded excellent nourishment, because in the strength of it they were able to go so many and such tedious journeys.
Robert Jamieson, A. R. Fausset and David Brown
21:5 our soul loatheth this light bread--that is, bread without substance or nutritious quality. The refutation of this calumny appears in the fact, that on the strength of this food they performed for forty years so many and toilsome journeys. But they had been indulging a hope of the better and more varied fare enjoyed by a settled people; and disappointment, always the more bitter as the hope of enjoyment seems near, drove them to speak against God and against Moses (1Cor 10:9).
21:621:6: Եւ առաքեաց Տէր ՚ի ժողովուրդն օ՛ձս կոտորիչս, եւ հարկանէին զժողովուրդն. եւ մեռա՛ւ ժողովուրդ բազում յորդւոցն Իսրայէլի։
6 Տէրը կոտորող[31] օձեր ուղարկեց ժողովրդին, որոնք խայթում էին մարդկանց. իսրայէլացիներից շատերը մեռան:[31] 31. Եբրայերէն՝ կիզիչ:
6 Ուստի Տէրը ժողովուրդին վրայ կիզող օձեր ղրկեց, որոնք խածին ժողովուրդը, այնպէս որ Իսրայէլէն շատ ժողովուրդ մեռաւ։
Եւ առաքեաց Տէր ի ժողովուրդն օձս [327]կոտորիչս, եւ հարկանէին զժողովուրդն. եւ մեռաւ ժողովուրդ բազում յորդւոցն Իսրայելի:

21:6: Եւ առաքեաց Տէր ՚ի ժողովուրդն օ՛ձս կոտորիչս, եւ հարկանէին զժողովուրդն. եւ մեռա՛ւ ժողովուրդ բազում յորդւոցն Իսրայէլի։
6 Տէրը կոտորող[31] օձեր ուղարկեց ժողովրդին, որոնք խայթում էին մարդկանց. իսրայէլացիներից շատերը մեռան:
[31] 31. Եբրայերէն՝ կիզիչ:
6 Ուստի Տէրը ժողովուրդին վրայ կիզող օձեր ղրկեց, որոնք խածին ժողովուրդը, այնպէս որ Իսրայէլէն շատ ժողովուրդ մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:66: И послал Господь на народ ядовитых змеев, которые жалили народ, и умерло множество народа из [сынов] Израилевых.
21:6 καὶ και and; even ἀπέστειλεν αποστελλω send off / away κύριος κυριος lord; master εἰς εις into; for τὸν ο the λαὸν λαος populace; population τοὺς ο the ὄφεις οφις serpent τοὺς ο the θανατοῦντας θανατοω put to death καὶ και and; even ἔδακνον δακνω bite τὸν ο the λαόν λαος populace; population καὶ και and; even ἀπέθανεν αποθνησκω die λαὸς λαος populace; population πολὺς πολυς much; many τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
21:6 וַ wa וְ and יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בָּ bā בְּ in † הַ the עָ֗ם ʕˈām עַם people אֵ֚ת ˈʔēṯ אֵת [object marker] הַ ha הַ the נְּחָשִׁ֣ים nnᵊḥāšˈîm נָחָשׁ serpent הַ ha הַ the שְּׂרָפִ֔ים śśᵊrāfˈîm שָׂרָף serpent וַֽ wˈa וְ and יְנַשְּׁכ֖וּ yᵊnaššᵊḵˌû נשׁך bite אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יָּ֥מָת yyˌāmoṯ מות die עַם־ ʕam- עַם people רָ֖ב rˌāv רַב much מִ mi מִן from יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
21:6. quam ob rem misit Dominus in populum ignitos serpentes ad quorum plagas et mortes plurimorumWherefore the Lord sent among the people fiery serpents, which bit them and killed many of them.
6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.
21:6. For this reason, the Lord sent fiery serpents among the people, which wounded or killed many of them.
And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died:

6: И послал Господь на народ ядовитых змеев, которые жалили народ, и умерло множество народа из [сынов] Израилевых.
21:6
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
κύριος κυριος lord; master
εἰς εις into; for
τὸν ο the
λαὸν λαος populace; population
τοὺς ο the
ὄφεις οφις serpent
τοὺς ο the
θανατοῦντας θανατοω put to death
καὶ και and; even
ἔδακνον δακνω bite
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
ἀπέθανεν αποθνησκω die
λαὸς λαος populace; population
πολὺς πολυς much; many
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
21:6
וַ wa וְ and
יְשַׁלַּ֨ח yᵊšallˌaḥ שׁלח send
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בָּ בְּ in
הַ the
עָ֗ם ʕˈām עַם people
אֵ֚ת ˈʔēṯ אֵת [object marker]
הַ ha הַ the
נְּחָשִׁ֣ים nnᵊḥāšˈîm נָחָשׁ serpent
הַ ha הַ the
שְּׂרָפִ֔ים śśᵊrāfˈîm שָׂרָף serpent
וַֽ wˈa וְ and
יְנַשְּׁכ֖וּ yᵊnaššᵊḵˌû נשׁך bite
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יָּ֥מָת yyˌāmoṯ מות die
עַם־ ʕam- עַם people
רָ֖ב rˌāv רַב much
מִ mi מִן from
יִּשְׂרָאֵֽל׃ yyiśrāʔˈēl יִשְׂרָאֵל Israel
21:6. quam ob rem misit Dominus in populum ignitos serpentes ad quorum plagas et mortes plurimorum
Wherefore the Lord sent among the people fiery serpents, which bit them and killed many of them.
21:6. For this reason, the Lord sent fiery serpents among the people, which wounded or killed many of them.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:6: Fiery serpents - הנחשים השרפים hannechashim hasseraphim. I have observed before, on Gen. iii., that it is difficult to assign a name to the creature termed in Hebrew nachash; it has different significations, but its meaning here and in Gen. iii. is most difficult to be ascertained. Seraphim is one of the orders of angelic beings, Isa 6:2, Isa 6:6; but as it comes from the root שרף saraph, which signifies to burn, it has been translated fiery in the text. It is likely that St. Paul alludes to the seraphim, Heb 1:7 : Who maketh his angels spirits, and his ministers a Flame Of Fire. The animals mentioned here by Moses may have been called fiery because of the heat, violent inflammation, and thirst, occasioned by their bite; and consequently, if serpents, they were of the prester or dipsas species, whose bite, especially that of the former, occasioned a violent inflammation through the whole body, and a fiery appearance of the countenance. The poet Lucan has well expressed this terrible effect of the bite of the prester, and also of the dipsas, in the ninth book of his Pharsalia, which, for the sake of those who may not have the work at hand, I shall here insert.
Of the mortal effects of the bite of the dipsas in the deserts of Libya he gives the following description: -
"Signiferum juvenem Tyrrheni sanguinis Aulum
Torta caput retro dipsas calcata momordit.
Vix dolor aut sensus dentis fuit: ipsaque laeti
Frons caret invidia: nec quidquam plaga minatur.
Ecce subit virus tacitum, carpitque medullas
Ignis edax, calidaque incendit viscera tabe.
Ebibit humorem circum vitalia fusum
Pestis, et in sicco linguam torrere palato
Coepit: defessos iret qui sudor in artus
Non fuit, atque oculos lacrymarum vena refugit."
Aulus, a noble youth of Tyrrhene blood,
Who bore the standard, on a dipsas trod;
Backward the wrathful serpent bent her head,
And, fell with rage, the unheeded wrong repaid.
Scarce did some little mark of hurt remain,
And scarce he found some little sense of pain.
Nor could he yet the danger doubt, nor fear
That death with all its terrors threatened there.
When lo! unseen, the secret venom spreads,
And every nobler part at once invades;
Swift flames consume the marrow and the brain,
And the scorched entrails rage with burning pain;
Upon his heart the thirsty poisons prey,
And drain the sacred juice of life away.
No kindly floods of moisture bathe his tongue,
But cleaving to the parched roof it hung;
No trickling drops distil, no dewy sweat,
To ease his weary limbs, and cool the raging heat.
Rowe.
The effects of the bite of the prester are not less terrible:
"Nasidium Marsi cultorem torridus agri
Percussit prester: illi rubor igneus ora
Succendit, tenditque cutem, pereunte figura,
Miscens cuncta tumor toto jam corpore major:
Humanumque egressa modum super omnia membra
Effiatur sanies, late tollente veneno."
A fate of different kind Nasidius found,
A burning prester gave the deadly wound;
And straight, a sudden flame began to spread,
And paint his visage with a glowing red.
With swift expansion swells the bloated skin.
Naught but an undistinguished mass is seen;
While the fair human form lies lost within.
The puffy poison spreads, and leaves around,
Till all the man is in the monster drowned.
Rowe.
Bochart supposes that the hydrus or chersydrus is meant; a serpent that lives in marshy places, the bite of which produces the most terrible inflammations, burning heat, fetid vomitings, and a putrid solution of the whole body. See his works, vol. iii., col. 421. It is more likely to have been a serpent of the prester or dipsas kind, as the wilderness through which the Israelites passed did neither afford rivers nor marshes, though Bochart endeavors to prove that there might have been marshes in that part; but his arguments have very little weight. Nor is there need of a water serpent as long as the prester or dipsas, which abound in the deserts of Libya, might have abounded in the deserts of Arabia also. But very probably the serpents themselves were immediately sent by God for the chastisement of this rebellious people. The cure was certainly preternatural; this no person doubts; and why might not the agent be so, that inflicted the disease?
Albert Barnes: Notes on the Bible - 1834
21:6: Fiery serpents - The epithet Deu 8:15; Isa 14:29; Isa 30:6 denotes the inflammatory effect of their bite. The peninsula of Sinai, and not least, the Arabah, abounds in mottled snakes of large size, marked with fiery red spots and wavy stripes, which belong to the most poisonous species, as the formation of the teeth clearly show.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: Gen 3:14, Gen 3:15; Deu 8:15; Isa 14:29, Isa 30:6; Jer 8:17; Amo 9:3, Amo 9:4; Co1 10:9
Geneva 1599
21:6 And the LORD sent (d) fiery serpents among the people, and they bit the people; and much people of Israel died.
(d) For they that were bitten by them were so inflamed by the poison of them, that they died.
John Gill
21:6 And the Lord sent fiery serpents among the people,.... Of which there were great numbers in the deserts of Arabia, and about the Red sea; but hitherto the Israelites were protected from them by the cloud about them, but sinning, the Lord suffered them to come among them, to punish them; these are called fiery, either from their colour, for in Arabia, as there were serpents of a golden colour, as Aelianus (r) relates, to which the brazen serpent, after made, bore some likeness, so there were others in the same parts of Arabia of a red or scarlet colour, as Diodorus Siculus says (s), of a span long, and their bite entirely incurable; or else they are so called from the effect of them, exciting heat and thirst in those they bit; so Jarchi says, they are so called because they burn with the poison of their teeth: these, very probably, were flying ones, as may seem from Is 14:29 and being sent of God, might come flying among the people and bite them; and such there were in the fenny and marshy parts of Arabia, of which many writers speak (t), as flying from those parts into Egypt, where they used to be met by a bird called Ibis, which killed them, and for that reason was had in great veneration by the Egyptians; and Herodotus (u) says they are nowhere but in Arabia, and also (w) that they of that kind of serpents, which are called Hydri, their wings are not feathered, but like the wings of bats, and this Bochart (x) takes to be here meant:
and they bit the people, and much people of Israel died; for, as before related from Diodorus Siculus, their bites were altogether incurable; and Solinus (y) says, of the same Arabian flying serpents, that their poison is so quick, that death follows before the pain can be felt; and of that kind of serpent, the Hydrus, it is said by Leo Africanus (z), that their poison is most pernicious, and that there is no other remedy against the bite of them, but to cut off that part of the member bitten, before the poison can penetrate into the other parts of the body: the Dipsas, another kind of serpent, which others are of opinion is designed, by biting, brings immediately a thirst on persons, intolerable and almost not extinguishable, and a deadly one, unless help is most speedily had; and if this was the case here it was very bad indeed, since there was no water: Solinus (a) says, this kind of serpent kills with thirst; Aristotle (b) speaks of a serpent some call the sacred one, and that whatsoever it bites putrefies immediately all around it: these serpents, and their bites, may be emblems of the old serpent the devil, and of his fiery darts, and of sin brought in by him, and which he tempts unto, the effects of which are terrible and deadly, unless prevented by the grace of God.
(r) De Animal. l. 10. c. 13. (s) Bibliothec. l. 3. p. 180. (t) Herodot. Euterpe, sive, l. 2. c. 15. Aelian. de Animal. l. 2. c. 38. Mela, l. 3. c. 9. Solin. Polyhistor, c. 45. & alii. (u) Thalia, sive, l. 3. c. 109. (w) Euterpe, sive, l. 2. c. 76. (x) Hierozoic. par. 2. l. 3. c. 13. col. 423. (y) Polyhist. c. 45. (z) Apud Scheuchzer, Physic. Sacr. vol. 2. p. 386. (a) Polyhist. c. 40. (b) Hist. Animal. l. 8. c. 29.
John Wesley
21:6 Fiery serpents - There were many such in this wilderness, which having been hitherto restrained by God, are now let loose and sent among them. They are called fiery from their effects, because their poison caused an intolerable heat and burning and thirst, which was aggravated with this circumstance of the place, that here was no water, Num 21:5.
Robert Jamieson, A. R. Fausset and David Brown
21:6 The Lord sent fiery serpents among the people--That part of the desert where the Israelites now were--near the head of the gulf of Akaba--is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.
21:721:7: Եւ եկին առ Մովսէս եւ ասեն. Մեղա՛ք՝ զի խօսեցաք չար զՏեառնէ եւ զքէն. արդ՝ կա՛ց յաղօթս առ Տէր, եւ բարձցէ՛ ՚ի մէնջ զօձսդ։ Եւ եկա՛ց Մովսէս յաղօթս առ Տէր վասն ժողովրդեանն։
7 Իսրայէլացիները գալով Մովսէսի մօտ՝ ասացին. «Մեղք ենք գործել, որովհետեւ չարախօսել ենք Տիրոջն ու քեզ: Արդ, աղօթի՛ր Տիրոջը, որ նա մեր միջից վերացնի այդ օձերը»: Մովսէսն աղօթեց Տիրոջը ժողովրդի համար:
7 Ժողովուրդը Մովսէսին եկան ու ըսին. «Տէրոջը դէմ ու քեզի դէմ խօսելով մեղանչեցինք. աղօթք ըրէ՛ Տէրոջը, որ մեր վրայէն օձերը վերցնէ»։ Մովսէս ժողովուրդին համար աղաչեց։
Եւ եկին առ Մովսէս եւ ասեն. Մեղաք զի խօսեցաք չար զՏեառնէ եւ զքէն. արդ կաց յաղօթս առ Տէր, եւ բարձցէ ի մէնջ զօձսդ: Եւ եկաց Մովսէս յաղօթս [328]առ Տէր`` վասն ժողովրդեանն:

21:7: Եւ եկին առ Մովսէս եւ ասեն. Մեղա՛ք՝ զի խօսեցաք չար զՏեառնէ եւ զքէն. արդ՝ կա՛ց յաղօթս առ Տէր, եւ բարձցէ՛ ՚ի մէնջ զօձսդ։ Եւ եկա՛ց Մովսէս յաղօթս առ Տէր վասն ժողովրդեանն։
7 Իսրայէլացիները գալով Մովսէսի մօտ՝ ասացին. «Մեղք ենք գործել, որովհետեւ չարախօսել ենք Տիրոջն ու քեզ: Արդ, աղօթի՛ր Տիրոջը, որ նա մեր միջից վերացնի այդ օձերը»: Մովսէսն աղօթեց Տիրոջը ժողովրդի համար:
7 Ժողովուրդը Մովսէսին եկան ու ըսին. «Տէրոջը դէմ ու քեզի դէմ խօսելով մեղանչեցինք. աղօթք ըրէ՛ Տէրոջը, որ մեր վրայէն օձերը վերցնէ»։ Մովսէս ժողովուրդին համար աղաչեց։
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21:77: И пришел народ к Моисею и сказал: согрешили мы, что говорили против Господа и против тебя; помолись Господу, чтоб Он удалил от нас змеев. И помолился Моисей о народе.
21:7 καὶ και and; even παραγενόμενος παραγινομαι happen by; come by / to / along ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ἔλεγον λεγω tell; declare ὅτι οτι since; that ἡμάρτομεν αμαρτανω sin ὅτι οτι since; that κατελαλήσαμεν καταλαλεω slander κατὰ κατα down; by τοῦ ο the κυρίου κυριος lord; master καὶ και and; even κατὰ κατα down; by σοῦ σου of you; your εὖξαι ευχομαι wish; make οὖν ουν then πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἀφελέτω αφαιρεω take away ἀφ᾿ απο from; away ἡμῶν ημων our τὸν ο the ὄφιν οφις serpent καὶ και and; even ηὔξατο ευχομαι wish; make Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward κύριον κυριος lord; master περὶ περι about; around τοῦ ο the λαοῦ λαος populace; population
21:7 וַ wa וְ and יָּבֹא֩ yyāvˌō בוא come הָ hā הַ the עָ֨ם ʕˌām עַם people אֶל־ ʔel- אֶל to מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say חָטָ֗אנוּ ḥāṭˈānû חטא miss כִּֽי־ kˈî- כִּי that דִבַּ֤רְנוּ ḏibbˈarnû דבר speak בַֽ vˈa בְּ in יהוָה֙ [yhwˌāh] יְהוָה YHWH וָ wā וְ and בָ֔ךְ vˈāḵ בְּ in הִתְפַּלֵּל֙ hiṯpallˌēl פלל pray אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יָסֵ֥ר yāsˌēr סור turn aside מֵ mē מִן from עָלֵ֖ינוּ ʕālˌênû עַל upon אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּחָ֑שׁ nnāḥˈāš נָחָשׁ serpent וַ wa וְ and יִּתְפַּלֵּ֥ל yyiṯpallˌēl פלל pray מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance הָ hā הַ the עָֽם׃ ʕˈām עַם people
21:7. venerunt ad Mosen atque dixerunt peccavimus quia locuti sumus contra Dominum et te ora ut tollat a nobis serpentes oravit Moses pro populoUpon which they came to Moses, and said; We have sinned, because we have spoken against the Lord and thee: pray that he may take away these serpents from us. And Moses prayed for the people.
7. And the people came to Moses, and said, We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people.
21:7. And so they went to Moses, and they said: “We have sinned, because we have spoken against the Lord and against you. Pray, so that he may take away these serpents from us.” And Moses prayed for the people.
Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people:

7: И пришел народ к Моисею и сказал: согрешили мы, что говорили против Господа и против тебя; помолись Господу, чтоб Он удалил от нас змеев. И помолился Моисей о народе.
21:7
καὶ και and; even
παραγενόμενος παραγινομαι happen by; come by / to / along
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ἔλεγον λεγω tell; declare
ὅτι οτι since; that
ἡμάρτομεν αμαρτανω sin
ὅτι οτι since; that
κατελαλήσαμεν καταλαλεω slander
κατὰ κατα down; by
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
κατὰ κατα down; by
σοῦ σου of you; your
εὖξαι ευχομαι wish; make
οὖν ουν then
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἀφελέτω αφαιρεω take away
ἀφ᾿ απο from; away
ἡμῶν ημων our
τὸν ο the
ὄφιν οφις serpent
καὶ και and; even
ηὔξατο ευχομαι wish; make
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
κύριον κυριος lord; master
περὶ περι about; around
τοῦ ο the
λαοῦ λαος populace; population
21:7
וַ wa וְ and
יָּבֹא֩ yyāvˌō בוא come
הָ הַ the
עָ֨ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
חָטָ֗אנוּ ḥāṭˈānû חטא miss
כִּֽי־ kˈî- כִּי that
דִבַּ֤רְנוּ ḏibbˈarnû דבר speak
בַֽ vˈa בְּ in
יהוָה֙ [yhwˌāh] יְהוָה YHWH
וָ וְ and
בָ֔ךְ vˈāḵ בְּ in
הִתְפַּלֵּל֙ hiṯpallˌēl פלל pray
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יָסֵ֥ר yāsˌēr סור turn aside
מֵ מִן from
עָלֵ֖ינוּ ʕālˌênû עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נָּחָ֑שׁ nnāḥˈāš נָחָשׁ serpent
וַ wa וְ and
יִּתְפַּלֵּ֥ל yyiṯpallˌēl פלל pray
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance
הָ הַ the
עָֽם׃ ʕˈām עַם people
21:7. venerunt ad Mosen atque dixerunt peccavimus quia locuti sumus contra Dominum et te ora ut tollat a nobis serpentes oravit Moses pro populo
Upon which they came to Moses, and said; We have sinned, because we have spoken against the Lord and thee: pray that he may take away these serpents from us. And Moses prayed for the people.
21:7. And so they went to Moses, and they said: “We have sinned, because we have spoken against the Lord and against you. Pray, so that he may take away these serpents from us.” And Moses prayed for the people.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: We have: Exo 9:27, Exo 9:28; Sa1 12:19, Sa1 15:24, Sa1 15:30; Psa 78:34; Mat 27:4
pray: Exo 8:8, Exo 8:28; Kg1 13:6; Jer 37:3; Act 8:24; Jam 5:16
And Moses: Num 11:2, Num 14:17-20; Gen 20:7; Exo 32:11, Exo 32:30; Deu 9:20, Deu 9:26-29; Sa1 12:20-23; Job 42:8, Job 42:10; Psa 106:23; Jer 15:1; Rom 10:1
John Gill
21:7 Therefore the people came to Moses, and said, we have sinned,.... Being bitten with serpents, and some having died, the rest were frightened, and came and made an humble acknowledgment of their sins to Moses:
for we have spoken against the Lord, and against thee; murmuring at their being brought out of Egypt, and because they had no better provision in the wilderness; concluding they should die there for want, and never enter into the land of Canaan, of which evils they were now sensible, and confessed them:
pray unto the Lord that he take away the serpents from us; or "the serpent" (c), in the singular, which is put for the plural, as it often is; or the plague of the serpent, as the Targum of Jonathan, that it might cease, and they be no more distressed by them: they were sensible they came from God, and that none could remove them but him; and knowing that Moses was powerful in prayer, and had interest with God, they entreat him to be their intercessor, though they had spoken against him and used him ill:
and Moses prayed for the people; which proves him to be of a meek and forgiving spirit; who, though he had been so sadly reflected on, yet readily undertakes to pray to God for them.
(c) "serpentem", Montanus; "hunc serpentem", Piscator,
Robert Jamieson, A. R. Fausset and David Brown
21:7 the people came to Moses, and said, We have sinned--The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of God's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Christ to heal all who look to Him because of their sins (Jn 3:14-15; see also on 4Kings 18:4).
21:821:8: Եւ ասէ Տէր ցՄովսէս. Արա՛ դու քեզ օձ, եւ դիցե՛ս զնա ՚ի վերայ նշանակի. եւ եղիցի յորժամ հարկանիցէ օձ զմարդ, ամենայն օձահար որ տեսանիցէ զնա՝ կեցցէ՛։
8 Տէրն ասաց Մովսէսին. «Դու մի պղնձէ օձ պատրաստի՛ր եւ այն դի՛ր ձողի վրայ: Երբ օձը մարդ խայթի, եւ օձից խայթուողը նայի քո սարքած օձին, կը փրկուի»:
8 Եւ Տէրը ըսաւ Մովսէսին. «Քեզի կիզող օձ մը շինէ ու զանիկա ձողի մը վրայ դիր։ Ով որ օձէն խածուի, անոր թող նայի ու ապրի»։
Եւ ասէ Տէր ցՄովսէս. Արա դու քեզ [329]օձ, եւ դիցես զնա ի վերայ նշանակի. եւ եղիցի յորժամ հարկանիցէ օձ զմարդ, ամենայն օձահար որ տեսանիցէ զնա` կեցցէ:

21:8: Եւ ասէ Տէր ցՄովսէս. Արա՛ դու քեզ օձ, եւ դիցե՛ս զնա ՚ի վերայ նշանակի. եւ եղիցի յորժամ հարկանիցէ օձ զմարդ, ամենայն օձահար որ տեսանիցէ զնա՝ կեցցէ՛։
8 Տէրն ասաց Մովսէսին. «Դու մի պղնձէ օձ պատրաստի՛ր եւ այն դի՛ր ձողի վրայ: Երբ օձը մարդ խայթի, եւ օձից խայթուողը նայի քո սարքած օձին, կը փրկուի»:
8 Եւ Տէրը ըսաւ Մովսէսին. «Քեզի կիզող օձ մը շինէ ու զանիկա ձողի մը վրայ դիր։ Ով որ օձէն խածուի, անոր թող նայի ու ապրի»։
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21:88: И сказал Господь Моисею: сделай себе змея и выставь его на знамя, и ужаленный, взглянув на него, останется жив.
21:8 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs ποίησον ποιεω do; make σεαυτῷ σεαυτου of yourself ὄφιν οφις serpent καὶ και and; even θὲς τιθημι put; make αὐτὸν αυτος he; him ἐπὶ επι in; on σημείου σημειον sign καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless δάκῃ δακνω bite ὄφις οφις serpent ἄνθρωπον ανθρωπος person; human πᾶς πας all; every ὁ ο the δεδηγμένος δακνω bite ἰδὼν οραω view; see αὐτὸν αυτος he; him ζήσεται ζαω live; alive
21:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses עֲשֵׂ֤ה ʕᵃśˈē עשׂה make לְךָ֙ lᵊḵˌā לְ to שָׂרָ֔ף śārˈāf שָׂרָף serpent וְ wᵊ וְ and שִׂ֥ים śˌîm שׂים put אֹתֹ֖ו ʔōṯˌô אֵת [object marker] עַל־ ʕal- עַל upon נֵ֑ס nˈēs נֵס signal וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כָּל־ kol- כֹּל whole הַ ha הַ the נָּשׁ֔וּךְ nnāšˈûḵ נשׁך bite וְ wᵊ וְ and רָאָ֥ה rāʔˌā ראה see אֹתֹ֖ו ʔōṯˌô אֵת [object marker] וָ wā וְ and חָֽי׃ ḥˈāy חיה be alive
21:8. et locutus est Dominus ad eum fac serpentem et pone eum pro signo qui percussus aspexerit eum vivetAnd the Lord said to him: Make a brazen serpent, and set it up for a sign: whosoever being struck shall look on it, shall live.
8. And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it, shall live.
21:8. And the Lord said to him: “Make a bronze serpent, and place it as a sign. Whoever, having been struck, gazes upon it, shall live.”
And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live:

8: И сказал Господь Моисею: сделай себе змея и выставь его на знамя, и ужаленный, взглянув на него, останется жив.
21:8
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
ποίησον ποιεω do; make
σεαυτῷ σεαυτου of yourself
ὄφιν οφις serpent
καὶ και and; even
θὲς τιθημι put; make
αὐτὸν αυτος he; him
ἐπὶ επι in; on
σημείου σημειον sign
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
δάκῃ δακνω bite
ὄφις οφις serpent
ἄνθρωπον ανθρωπος person; human
πᾶς πας all; every
ο the
δεδηγμένος δακνω bite
ἰδὼν οραω view; see
αὐτὸν αυτος he; him
ζήσεται ζαω live; alive
21:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
עֲשֵׂ֤ה ʕᵃśˈē עשׂה make
לְךָ֙ lᵊḵˌā לְ to
שָׂרָ֔ף śārˈāf שָׂרָף serpent
וְ wᵊ וְ and
שִׂ֥ים śˌîm שׂים put
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
עַל־ ʕal- עַל upon
נֵ֑ס nˈēs נֵס signal
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כָּל־ kol- כֹּל whole
הַ ha הַ the
נָּשׁ֔וּךְ nnāšˈûḵ נשׁך bite
וְ wᵊ וְ and
רָאָ֥ה rāʔˌā ראה see
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
וָ וְ and
חָֽי׃ ḥˈāy חיה be alive
21:8. et locutus est Dominus ad eum fac serpentem et pone eum pro signo qui percussus aspexerit eum vivet
And the Lord said to him: Make a brazen serpent, and set it up for a sign: whosoever being struck shall look on it, shall live.
21:8. And the Lord said to him: “Make a bronze serpent, and place it as a sign. Whoever, having been struck, gazes upon it, shall live.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «Взглянув на него» с верою исцеляющую силу всемогущего и всеблагого Господа. «Не вещию, — замечает премудрый, — зримою целяшеся, но слово Твое, Господи, исцеляющее вся. Милость Господня прихождаше и исцеляше их» (Прем XVI:10–11, 7). Преобразовательное значение медного змея ясно выражено в словах Спасителя: «Как Моисей вознес змию в пустыне, — так должно вознесену быть Сыну человеческому, дабы всякий верующий в Него не погиб, но имел жизнь вечную» (Ин III:14–15). Уясняя подробности прообраза, блаж. Феодорит замечает: «Как медный змей был изображением змиев, но не имел змеиного яда; так и Единородный Сын имел человеческое тело, но не имел греховной скверны. Как угрызаемые змиями, взирая на медного змея, получали спасение; так и уязвляемые грехом, несомненно веруя в страдание Спасителя нашего, оказываются победителями смерти, приобретая вечную жизнь» (Толк. на кн. Чис, вопр. 38).

Как непререкаемый памятник чудесного проявления милости Божией, медный змей сохранялся в народе до времени иудейского царя Езекии. Заметив склонность евреев к языческому обожанию памятника, Езекия приказал уничтожить змея (4: Цар XVIII:4).
Adam Clarke: Commentary on the Bible - 1831
21:8: Make thee a fiery serpent - Literally, make thee a seraph.
And put it upon a pole - על נס al nes, upon a standard or ensign.
Albert Barnes: Notes on the Bible - 1834
21:8: Make thee a fiery serpent - i. e. a serpent resembling in appearance the reptiles which attacked the people. The resemblance was of the essence of the symbolism (compare Sa1 6:5). As the brass serpent represented the instrument of their chastisement, so the looking unto it at God's word denoted acknowledgment of their sin, longing for deliverance from its penalty, and faith in the means appointed by God for healing. In the serpent of brass, harmless itself, but made in the image of the creature that is accursed above others Gen 3:14, the Christian fathers rightly see a figure of Him Joh 3:14-15 who though "holy, harmless, undefiled, separate from sinners" Heb 7:26, was yet "made sin" Co2 5:21, and "made a curse for us" Gal 3:13. And the eye of faith fixed on Him beholds the manifestation at once of the deserts of sin, of its punishment imminent and deprecated, and of the method of its remission devised by God Himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: Psa 106:43-45, Psa 145:8
John Gill
21:8 And the Lord said unto Moses,.... Out of the cloud; or, it may be, Moses went into the sanctuary, and there prayed, and the Lord answered him from between the cherubim:
make them a fiery serpent; not a real one, but the likeness of one, one that should very much resemble the fiery serpents Israel had been bitten with:
and set it upon a pole; a standard, banner, or ensign, as the word signifies; perhaps meaning one of the poles on which their ensigns were carried: the Targum of Jonathan renders it, on an high place, that so it might be seen by all in the camp:
and it shall come to pass, that everyone that is bitten, when he looketh upon it, shall live; which is very wonderful, that by looking to the figure of a serpent, men should be cured of the bites of real ones, and which bites were deadly; the virtue of healing could not come from the figure, but from God, who appointed it to be made, the Targum of Jonathan adds, that one bitten should live,"if he directed his heart to the Word of the Lord,''even to that divine Logos or Word of God, whose lifting up was figured hereby; see Jn 3:14.
John Wesley
21:8 A fiery serpent - That is, the figure of a serpent in brass, which is of a fiery colour. This would require some time: God would not speedily take off the judgment, because he saw they were not throughly humbled. Upon a pole - That the people might see it from all parts of the camp, and therefore the pole must be high, and the serpent large. When he looketh - This method of cure was prescribed, that it might appear to be God's own work, and not the effect of nature or art: and that it might be an eminent type of our salvation by Christ. The serpent signified Christ, who was in the likeness of sinful flesh, though without sin, as this brazen serpent had the outward shape, but not the inward poison, of the other serpents: the pole resembled the cross upon which Christ was lifted up for our salvation: and looking up to it designed our believing in Christ.
21:921:9: Եւ արար Մովսէս օձ պղնձի, եւ կացոյց զնա ՚ի վերայ նշանակին. եւ լինէր՝ յորժամ հարկանէր օձ զմարդ, հայէր ընդ օձն պղնձի, եւ կեա՛յր[1399]։[1399] Յօրինակին բանս՝ Օձ պղնձի, եւ կացոյց զնա. կարմրով նշանակի։
9 Մովսէսը պղնձէ օձ պատրաստեց եւ այն դրեց ձողի վրայ: Օձից խայթուողը, նայելով պղնձէ օձին, կենդանի էր մնում:
9 Եւ Մովսէս պղնձէ օձ մը շինեց ու զանիկա ձողի մը վրայ դրաւ։ Երբ օձ մը մարդ մը խածնէր ու մարդը պղնձէ օձին նայէր, անմիջապէս կ’առողջանար։
Եւ արար Մովսէս օձ պղնձի, եւ կացոյց զնա ի վերայ նշանակին. եւ լինէր` յորժամ հարկանէր օձ զմարդ, հայէր ընդ օձն պղնձի եւ կեայր:

21:9: Եւ արար Մովսէս օձ պղնձի, եւ կացոյց զնա ՚ի վերայ նշանակին. եւ լինէր՝ յորժամ հարկանէր օձ զմարդ, հայէր ընդ օձն պղնձի, եւ կեա՛յր[1399]։
[1399] Յօրինակին բանս՝ Օձ պղնձի, եւ կացոյց զնա. կարմրով նշանակի։
9 Մովսէսը պղնձէ օձ պատրաստեց եւ այն դրեց ձողի վրայ: Օձից խայթուողը, նայելով պղնձէ օձին, կենդանի էր մնում:
9 Եւ Մովսէս պղնձէ օձ մը շինեց ու զանիկա ձողի մը վրայ դրաւ։ Երբ օձ մը մարդ մը խածնէր ու մարդը պղնձէ օձին նայէր, անմիջապէս կ’առողջանար։
zohrab-1805▾ eastern-1994▾ western am▾
21:99: И сделал Моисей медного змея и выставил его на знамя, и когда змей ужалил человека, он, взглянув на медного змея, оставался жив.
21:9 καὶ και and; even ἐποίησεν ποιεω do; make Μωυσῆς μωσευς Mōseus; Mosefs ὄφιν οφις serpent χαλκοῦν χαλκεος of brass καὶ και and; even ἔστησεν ιστημι stand; establish αὐτὸν αυτος he; him ἐπὶ επι in; on σημείου σημειον sign καὶ και and; even ἐγένετο γινομαι happen; become ὅταν οταν when; once ἔδακνεν δακνω bite ὄφις οφις serpent ἄνθρωπον ανθρωπος person; human καὶ και and; even ἐπέβλεψεν επιβλεπω look on ἐπὶ επι in; on τὸν ο the ὄφιν οφις serpent τὸν ο the χαλκοῦν χαλκεος of brass καὶ και and; even ἔζη ζαω live; alive
21:9 וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses נְחַ֣שׁ nᵊḥˈaš נָחָשׁ serpent נְחֹ֔שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וַ wa וְ and יְשִׂמֵ֖הוּ yᵊśimˌēhû שׂים put עַל־ ʕal- עַל upon הַ ha הַ the נֵּ֑ס nnˈēs נֵס signal וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אִם־ ʔim- אִם if נָשַׁ֤ךְ nāšˈaḵ נשׁך bite הַ ha הַ the נָּחָשׁ֙ nnāḥˌāš נָחָשׁ serpent אֶת־ ʔeṯ- אֵת [object marker] אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and הִבִּ֛יט hibbˈîṭ נבט look at אֶל־ ʔel- אֶל to נְחַ֥שׁ nᵊḥˌaš נָחָשׁ serpent הַ ha הַ the נְּחֹ֖שֶׁת nnᵊḥˌōšeṯ נְחֹשֶׁת bronze וָ wā וְ and חָֽי׃ ḥˈāy חיה be alive
21:9. fecit ergo Moses serpentem aeneum et posuit pro signo quem cum percussi aspicerent sanabanturMoses therefore made a brazen serpent, and set it up for a sign: which when they that were bitten looked upon, they were healed.
9. And Moses made a serpent of brass, and set it upon the standard: and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.
21:9. Therefore, Moses made a bronze serpent, and he placed it as a sign. When those who had been struck gazed upon it, they were healed.
And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived:

9: И сделал Моисей медного змея и выставил его на знамя, и когда змей ужалил человека, он, взглянув на медного змея, оставался жив.
21:9
καὶ και and; even
ἐποίησεν ποιεω do; make
Μωυσῆς μωσευς Mōseus; Mosefs
ὄφιν οφις serpent
χαλκοῦν χαλκεος of brass
καὶ και and; even
ἔστησεν ιστημι stand; establish
αὐτὸν αυτος he; him
ἐπὶ επι in; on
σημείου σημειον sign
καὶ και and; even
ἐγένετο γινομαι happen; become
ὅταν οταν when; once
ἔδακνεν δακνω bite
ὄφις οφις serpent
ἄνθρωπον ανθρωπος person; human
καὶ και and; even
ἐπέβλεψεν επιβλεπω look on
ἐπὶ επι in; on
τὸν ο the
ὄφιν οφις serpent
τὸν ο the
χαλκοῦν χαλκεος of brass
καὶ και and; even
ἔζη ζαω live; alive
21:9
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
נְחַ֣שׁ nᵊḥˈaš נָחָשׁ serpent
נְחֹ֔שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze
וַ wa וְ and
יְשִׂמֵ֖הוּ yᵊśimˌēhû שׂים put
עַל־ ʕal- עַל upon
הַ ha הַ the
נֵּ֑ס nnˈēs נֵס signal
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
אִם־ ʔim- אִם if
נָשַׁ֤ךְ nāšˈaḵ נשׁך bite
הַ ha הַ the
נָּחָשׁ֙ nnāḥˌāš נָחָשׁ serpent
אֶת־ ʔeṯ- אֵת [object marker]
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
הִבִּ֛יט hibbˈîṭ נבט look at
אֶל־ ʔel- אֶל to
נְחַ֥שׁ nᵊḥˌaš נָחָשׁ serpent
הַ ha הַ the
נְּחֹ֖שֶׁת nnᵊḥˌōšeṯ נְחֹשֶׁת bronze
וָ וְ and
חָֽי׃ ḥˈāy חיה be alive
21:9. fecit ergo Moses serpentem aeneum et posuit pro signo quem cum percussi aspicerent sanabantur
Moses therefore made a brazen serpent, and set it up for a sign: which when they that were bitten looked upon, they were healed.
21:9. Therefore, Moses made a bronze serpent, and he placed it as a sign. When those who had been struck gazed upon it, they were healed.
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Adam Clarke: Commentary on the Bible - 1831
21:9: And Moses made a serpent of brass - נחש נחשת nechash nechosheth. Hence we find that the word for brass or copper comes from the same root with nachash, which here signifies a serpent, probably on account of the color; as most serpents, especially those of the bright spotted kind, have a very glistening appearance, and those who have brown or yellow spots appear something like burnished brass: but the true meaning of the root cannot be easily ascertained. On the subject of the cure of the serpent-bitten Israelites, by looking at the brazen serpent, there is a good comment in the book of The Wisdom of Solomon, (Apoch). Num 16:4-12, in which are these remarkable words: "They were admonished, having a sign of salvation, (i. e., the brazen serpent), to put them in remembrance of the commandments of thy law. For he that turned himself towards it was not saved by the Thing that he saw, but by Thee, that art the Savior of all." To the circumstance of looking at the brazen serpent in order to be healed, our Lord refers, Joh 3:14, Joh 3:15 : "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life." The brazen serpent was certainly no type of Jesus Christ; but from our Lord's words we may learn,
1. That as the serpent was lifted up on the pole or ensign, so Jesus Christ was lifted up on the cross.
2. That as the Israelites were to look at the brazen serpent, so sinners must look to Christ for salvation.
3. That as God provided no other remedy than this looking for the wounded Israelites, so he has provided no other way of salvation than faith in the blood of his Son.
4. That as he who looked at the brazen serpent was cured and did live, so he that believeth on the Lord Jesus Christ shall not perish, but have eternal life.
5. That as neither the serpent, nor looking at it, but the invisible power of God healed the people, so neither the cross of Christ, nor his merely being crucified, but the pardon he has bought by his blood, communicated by the powerful energy of his Spirit, saves the souls of men.
May not all these things be plainly seen in the circumstances of this transaction, without making the serpent a type of Jesus Christ, (the most exceptionable that could possibly be chosen), and running the parallel, as some have done, through ten or a dozen particulars?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: A serpent of: Kg2 18:4; Joh 3:14, Joh 3:15, Joh 12:32; Rom 8:3; Co2 5:21
when he: Isa 45:22; Zac 12:10; Joh 1:29; Heb 12:2; Jo1 3:8
he lived: Joh 6:40; Rom 1:17, Rom 5:20, Rom 5:21
John Gill
21:9 And Moses made a serpent of brass,.... Which was the most proper metal to make it of, that it might resemble the fiery serpents, whether of a golden or scarlet colour: and Diodorus Siculus (d) speaks of some of the colour of brass, whose bite was immediately followed with death, and by which, if anyone was struck, he was seized with terrible pains, and a bloody sweat flowed all over him; and this was chosen also, because being burnished and bright, could be seen at a great distance, and with this metal Moses might be furnished from Punon, the next station to this, where they now were, Zalmonah, as appears from Num 33:42 a place famous for brass mines, and which Jerom (e) says, in his time, was a little village, from whence brass metal was dug, by such that were condemned to the mines:
and put it upon a pole; as he was directed:
and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived: which was very marvellous, and the more so, if what physicians say is true, as Kimchi relates (f), that if a man bitten by a serpent looks upon a piece of brass he dies immediately: the lifting up of this serpent on a pole for such a purpose was a figure of the lifting up of Christ, either upon the cross, or in the ministry of the word, that whosoever looks unto him by faith may have healing; see Gill on Jn 3:14,where this type or figure is largely explained: the station the Israelites were now at, when this image was made, is called Zalmonah, which signifies an image, shadow, or resemblance, as the brazen serpent was; from Mount Hor, where they were last, to this place, according to Bunting (g), were twenty eight miles: this serpent did not remain in the place where it was set, but was taken with them, and continued until the days of Hezekiah, 4Kings 18:4.
(d) Bibliothec. l. 17. p. 560. (e) De locis Heb. fol. 91. G. (f) Sepher Sherash. rad. (g) Travels of the Patriarchs, &c. 83.
John Wesley
21:9 He lived - He was delivered from death, and cured of his disease.
21:1021:10: Եւ չուեցին որդիքն Իսրայէլի եւ եկին բանակեցան յԱբովթ[1400]։ [1400] Ոմանք. Բանակեցան յՈբովթ։
10 Իսրայէլացիները ճանապարհ ընկան ու բանակատեղի դրեցին Օբոթում:
10 Եւ Իսրայէլի որդիները չուեցին ու Ոբովթի մէջ իջեւան ըրին։
Եւ չուեցին որդիքն Իսրայելի եւ եկին բանակեցան յՈբովթ:

21:10: Եւ չուեցին որդիքն Իսրայէլի եւ եկին բանակեցան յԱբովթ[1400]։
[1400] Ոմանք. Բանակեցան յՈբովթ։
10 Իսրայէլացիները ճանապարհ ընկան ու բանակատեղի դրեցին Օբոթում:
10 Եւ Իսրայէլի որդիները չուեցին ու Ոբովթի մէջ իջեւան ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1010: И отправились сыны Израилевы и остановились в Овофе;
21:10 καὶ και and; even ἀπῆραν απαιρω remove; take away οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose ἐν εν in Ωβωθ ωβωθ Ōbōth; Ovoth
21:10 וַ wa וְ and יִּסְע֖וּ yyisʕˌû נסע pull out בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp בְּ bᵊ בְּ in אֹבֹֽת׃ ʔōvˈōṯ אֹבֹת Oboth
21:10. profectique filii Israhel castrametati sunt in ObothAnd the children of Israel setting forwards camped in Oboth.
10. And the children of Israel journeyed, and pitched in Oboth.
21:10. And the sons of Israel, setting out, made camp at Oboth.
And the children of Israel set forward, and pitched in Oboth:

10: И отправились сыны Израилевы и остановились в Овофе;
21:10
καὶ και and; even
ἀπῆραν απαιρω remove; take away
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
ἐν εν in
Ωβωθ ωβωθ Ōbōth; Ovoth
21:10
וַ wa וְ and
יִּסְע֖וּ yyisʕˌû נסע pull out
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
בְּ bᵊ בְּ in
אֹבֹֽת׃ ʔōvˈōṯ אֹבֹת Oboth
21:10. profectique filii Israhel castrametati sunt in Oboth
And the children of Israel setting forwards camped in Oboth.
21:10. And the sons of Israel, setting out, made camp at Oboth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Пройдя с запада на восток (быть может ущельем Вади-ель-Ифм), в обход гор Едома, израильтяне поворачивают к северу-востоку по направлению к моавитским долинам, идя, по замечанию Еспина, той самой дорогой, по которой и ныне двигаются караваны из Мекки в Дамаск.

Из 41–42: ст. ХХXIII гл. кн. Чис. видно, что ранее, чем прибыть в Овоф, израильтяне имели станы в Салмане и Пуноне.

Полагают, что Овоф есть нынешнее урочище Ель-Ахса. Маленький ручеек Вади-ель-Ахса теперь составляет границу между двумя областями — Джебал и Керак, — как в древние времена служил, быть может, границей между Едомом и Моавом.

Относительно долины Заред 14–16: ст. II гл. кн. Втор. сообщают, что в пути между означенной долиной и Аром умерли последние израильтяне из того поколения, которое обречено было на смерть в пустыне.

Поток Арнон в настоящее время называется: в верховьях — Сеиль-ес-Саиде, в низовьях — Вади-Моджеб (Властов).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10:The Removal of the Camp.B. C. 1452.
10 And the children of Israel set forward, and pitched in Oboth. 11 And they journeyed from Oboth, and pitched at Ije-abarim, in the wilderness which is before Moab, toward the sunrising. 12 From thence they removed, and pitched in the valley of Zared. 13 From thence they removed, and pitched on the other side of Arnon, which is in the wilderness that cometh out of the coasts of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites. 14 Wherefore it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon, 15 And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab. 16 And from thence they went to Beer: that is the well whereof the LORD spake unto Moses, Gather the people together, and I will give them water. 17 Then Israel sang this song, Spring up, O well; sing ye unto it: 18 The princes digged the well, the nobles of the people digged it, by the direction of the lawgiver, with their staves. And from the wilderness they went to Mattanah: 19 And from Mattanah to Nahaliel: and from Nahaliel to Bamoth: 20 And from Bamoth in the valley, that is in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon.
We have here an account of the several stages and removals of the children of Israel, till they came into the plains of Moab, out of which they at length passed over Jordan into Canaan, as we read in the beginning of Joshua. Natural motions are quicker the nearer they are to their centre. The Israelites were now drawing near to the promised rest, and now they set forward, as the expression is, v. 10. It were well if we would do thus in our way to heaven, rid ground in the latter end of our journey, and the nearer we come to heaven be so much the more active and abundant in the work of the Lord. Two things especially are observable in the brief account here given of these removals:--
1. The wonderful success which God blessed his people with, near the brooks of Arnon, v. 13-15. They had now compassed the land of Edom (which they were not to invade, nor so much as to disturb, Deut. ii. 4, 5), and had come to the border of Moab. It is well that there are more ways than one to Canaan. The enemies of God's people may retard their passage, but cannot prevent their entrance into the promised rest. Care is taken to let us know that the Israelites in their march religiously observed the orders which God gave them to use no hostility against the Moabites (Deut. ii. 9), because they were the posterity of righteous Lot; therefore they pitched on the other side of Arnon (v. 13), that side which was now in the possession of the Amorites, one of the devoted nations, though formerly it had belonged to Moab, as appears here, v. 26, 27. This care of theirs not to offer violence to the Moabites is pleaded by Jephtha long afterwards, in his remonstrance against the Ammonites (Judg. xi. 15, &c.), and turned to them for a testimony. What their achievements were, now that they pitched on the banks of the river Arnon, we are not particularly told, but are referred to the book of the wars of the Lord, perhaps that book which was begun with the history of the war with the Amalekites, Exod. xvii. 14. Write it (said God) for a memorial in a book, to which were added all the other battles which Israel fought, in order, and, among the rest, their actions on the river Arnon, at Vaheb in Suphah (as our margin reads it) and other places on that river. Or, it shall be said (as some read it) in the rehearsal, or commemoration, of the wars of the Lord, what he did in the Red Sea, when he brought Israel out of Egypt, and what he did in the brooks of Arnon, just before he brought them into Canaan. Note, In celebrating the memorials of God's favours to us, it is good to observe the series of them, and how divine goodness and mercy have constantly followed us, even from the Red Sea to the brooks of Arnon. In every stage of our lives, nay, in every step, we should take notice of what God has wrought for us; what he did at such a time, and what in such a place, ought to be distinctly remembered.
2. The wonderful supply which God blessed his people with at Beer (v. 16), which signifies the well or fountain. It is said (v. 10) they pitched in Oboth, which signifies bottles, so called perhaps because there they filled their bottles with water, which should last them for some time; but by this time, we may suppose, it was with them as it was with Hagar (Gen. xxi. 15), The water was spent in the bottle; yet we do not find that they murmured, and therefore God, in compassion to them, brought them to a well of water, to encourage them to wait on him in humble silence and expectation and to believe that he would graciously take cognizance of their wants, though they did not complain of them. In this world, we do at the best but pitch in Oboth, where our comforts lie in close and scanty vessels; when we come to heaven we shall remove to Beer, the well of life, the fountain of living waters. Hitherto we have found, when they were supplied with water, they asked it in unjust discontent, and God gave it in just displeasure; but here we find, (1.) That God gave it in love (v. 16): Gather the people together, to be witnesses of the wonder, and joint-sharers in the favour, and I will give them water. Before they prayed, God granted, and anticipated them with the blessings of his goodness. (2.) That they received it with joy and thankfulness, which made the mercy doubly sweet to them, v. 17. Then they sang this song, to the glory of God and the encouragement of one another, Spring up, O well! Thus they pray that it may spring up, for promised mercies must be fetched in by prayer; they triumph that it does spring up, and meet it with their joyful acclamations. With joy must we draw water out of the wells of salvation, Isa. xi. 3. As the brazen serpent was a figure of Christ, who is lifted up for our cure, so is this well a figure of the Spirit, who is poured forth for our comfort, and from whom flow to us rivers of living waters, John vii. 38. Does this well spring up in our souls? We should sing to it; take the comfort to ourselves, and give the glory to God; stir up this gift, sing to it, Spring up, O well! thou fountain of gardens, to water my soul (Cant. iv. 15), plead the promise, which perhaps alludes to this story (Isa. xli. 17, 18), I will make the wilderness wells of water. (3.) That whereas before the remembrance of the miracle was perpetuated in the names given to the places, which signified the people's strife and murmuring, now it was perpetuated in a song of praise, which preserved on record the manner in which it was done (v. 18): The princes digged the well, the seventy elders, it is probable, by direction of the lawgiver (that is, Moses, under God) with their staves; that is, with their staves they made holes in the soft and sandy ground, and God caused the water miraculously to spring up in the holes which they made. Thus the pious Israelites long afterwards, passing through the valley of Baca, a dry and thirsty place, made wells, and God by rain from heaven filled the pools, Ps. lxxxiv. 6. Observe, [1.] God promised to give them water, but the must open the ground to receive it, and give it vent. God's favours must be expected in the use of such means as lie within our power, but still the excellency of the power is of God. [2.] The nobles of Israel were forward to set their hands to this work, and used their staves, probable those that were the ensigns of their honour and power, for the public service, and it is upon record to their honour. And we may suppose that it was a great confirmation to them in their offices, and a great comfort to the people, that they were made use of by the divine power as instruments to this miraculous supply. By this it appeared that the spirit of Moses, who must shortly die, rested in some measure upon the nobles of Israel. Moses did not strike the ground himself, as formerly the rock, but gave them direction to do it, that their staves might share in the honour of his rod, and they might comfortably hope that when he should leave them yet God would not, but that they also in their generation should be public blessings, and might expect the divine presence with them as long as they acted by the direction of the lawgiver. For comfort must be looked for only in the way of duty; and, if we would share in divine joys, we must carefully follow the divine direction.
Albert Barnes: Notes on the Bible - 1834
21:10: The earlier stations in this part of their journey were Zalmonah and Punon Num 33:41-42. Oboth was north of Punon, east of the northern part of Edom, and is pretty certainly the same as the present pilgrim halting-place el-Ahsa. Ije ("ruinous heaps") of Abarim, or Iim of Abarim, was so called to distinguish it from another Iim in southwestern Canaan Jos 15:29. Abarim denotes generally the whole upland country on the east of the Jordan. The Greek equivalent of the name is Peraea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: Num 33:43-45
Carl Friedrich Keil and Franz Delitzsch
21:10
March of Israel round Edom and Moab, to the Heights of Pisgah in the Field of Moab (cf. Num 33:41-47). - Num 21:10. From the camp in the Arabah, which is not more particularly described, where the murmuring people were punished by fiery serpents, Israel removed to Oboth. According to the list of stations in Num 33:41., they went from Hor to Zalmonah, the situation of which has not been determined; for C. v. Raumer's conjecture (der Zug der Israeliten, p. 45), that it was the same place as the modern Maan, has no firm basis in the fact that Maan is a station of the Syrian pilgrim caravans. From Zalmonah they went to Phunon, and only then to Oboth. The name Phunon is no doubt the same as Phinon, a tribe-seat of the Edomitish Phylarch (Gen 36:41); and according to Jerome (Onom. s. v. Fenon), it was "a little village in the desert, where copper was dug up by condemned criminals (see at Gen 36:41), between Petra and Zoar." This statement suits very well, provided we imagine the situation of Phunon to have been not in a straight line between Petra and Zoar, but more to the east, between the mountains on the edge of the desert. For the Israelites unquestionably went from the southern end of the Arabah to the eastern side of Idumaea, through the Wady el Ithm (Getum), which opens into the Arabah from the east, a few hours to the north of Akaba and the ancient Ezion-geber. They had then gone round the mountains of Edom, and begun to "turn to the north" (Deut 2:3), so that they now proceeded farther northwards, on the eastern side of the mountains of Edom, "through the territory of the sons of Esau," no doubt by the same road which is taken in the present day by the caravans which go from Gaza to Maan, through the Ghor. "This runs upon a grassy ridge, forming the western border of the coast of Arabia, and the eastern border of the cultivated land, which stretches from the land of Edom to the sources of the Jordan, on the eastern side of the Ghor" (v. Raumer, Zug, p. 45). On the western side of their mountains the Edomites had refused permission to the Israelites to pass through their land (Num 20:18.), as the mountains of Seir terminate towards the Ghor (the Arabah) in steep and lofty precipices, and there are only two or three narrow wadys which intersect them from west to east; and of these the Wady Ghuweir is the only one which is practicable for an army, and even this could be held so securely by a moderate army, that no enemy could force its way into the heart of the country (see Leake in Burckhardt, pp. 21, 22; and Robinson, ii. p. 583). It was different on the eastern side, where the mountains slope off into a wide extent of table-land, which is only slightly elevated above the desert of Arabia. Here, on the weaker side of their frontier, the Edomites lost the heart to make any attack upon the Israelites, who would now have been able to requite their hostilities. But the Lord had commanded Israel not to make war upon the sons of Esau; but when passing through their territory, to purchase food and water from them for money (Deut 2:4-6). The Edomites submitted to the necessity, and endeavoured to take advantage of it, by selling provisions, "in the same way in which, at the present day, the caravan from Mecca is supplied with provisions by the inhabitants of the mountains along the pilgrim road" (Leake in Burckhardt, p. 24). The situation of Oboth cannot be determined.
Num 21:11-12
The next encampment was "Ije-Abarim in the desert, which lies before Moab towards the sun-rising," i.e., on the eastern border of Moabitis (Num 33:44). As the Wady el Ahsy, which runs into the Dead Sea, in a deep and narrow rocky bed, from the south-east, and is called el Kerahy in its lower part (Burckhardt, Syr. pp. 673-4), separates Idumaea from Moabitis; Ije-Abarim (i.e., ruins of the crossings over) must be sought for on the border of Moab to the north of this wady, but is hardly to be found, as Knobel supposes, on the range of hills called el Tarfuye, which is known by the name of Orokaraye, still farther to the south, and terminates on the south-west of Kerek, whilst towards the north it is continued in the range of hills called el Ghoweithe and the mountain range of el Zoble; even supposing that the term Abarim, "the passages or sides," is to be understood as referring to these ranges of hills and mountains which skirt the land of the Amorites and Moabites, and form the enclosing sides. For the boundary line between the hills of el-Tarfuye and those of el-Ghoweithe is so near to the Arnon, that there is not the necessary space between it and the Arnon for the encampment at the brook Zared (Num 21:12). Ije-Abarim or Jim cannot have been far from the northern shore of the el Ahsy, and was probably in the neighbourhood of Kalaat el Hassa (Ahsa), the source of the Ahsy, and a station for the pilgrim caravans (Burckhardt, p. 1035). As the Moabites were also not to be attacked by the Israelites (Deut 2:9.), they passed along the eastern border of Moabitis as far as the brook Zared (Num 21:12). This can hardly have been the Wady el-Ahsy (Robinson, ii. p. 555; Ewald, Gesch. ii. p. 259; Ritter, Erdk. xv. p. 689); for that must already have been crossed when they came to the border of Moab (Num 21:11). Nor can it well have been "the brook Zaide, which runs from the south-east, passes between the mountain ranges of Ghoweithe and Tarfuye, and enters the Arnon, of which it forms the leading source," - the view adopted by Knobel, on the very questionable ground that the name is a corruption of Zared. In all probability it was the Wady Kerek, in the upper part of its course, not far from Katrane, on the pilgrim road (v. Raumer, Zug, p. 47: Kurtz, and others).
Num 21:13
The next encampment was "beyond (i.e., by the side of) the Arnon, which is in the desert, and that cometh out of the territory of the Amorites." The Arnon, i.e., the present Wady Mojeb, is formed by the union of the Seyl (i.e., brook or river) Sade, which comes from the south-east, not far from Katrane, on the pilgrim road, and the Lejum from the north-east, which receives the small rivers el Makhreys and Balua, the latter flowing from the pilgrim station Kalaat Balua, and then continues its course to the Dead Sea, through a deep and narrow valley, shut in by very steep and lofty cliffs, and covered with blocks of stone, that have been brought down from the loftier ground (Burckhardt, pp. 633ff.), so that there are only a few places where it is passable; and consequently a wandering people like the Israelites could not have crossed the Mojeb itself to force an entrance into the territory of the hostile Amorites.
(Note: It is utterly inconceivable that a whole people, travelling with all their possessions as well as with their flocks, should have been exposed without necessity to the dangers and enormous difficulties that would attend the crossing of so dreadfully wild and so deep a valley, and that merely for the purpose of forcing an entrance into an enemy's country. - Ritter, Erdk. xv. p. 1207.)
For the Arnon formed the boundary between Moab and the country of the Amorites. The spot where Israel encamped on the Arnon must be sought for in the upper part of its course, where it is still flowing "in the desert;" not at Wady Zade, however, although Burckhardt calls this the main source of the Mojeb, but at the Balua, which flows into the Lejum. In all probability these streams, of which the Lejum came from the north, already bore the name of Arnon; as we may gather from the expression, "that cometh out of the coasts of the Amorites." The place of Israel's encampment, "beyond the Arnon in the desert," is to be sought for, therefore, in the neighbourhood of Kalaat Balua, and on the south side of the Arnon (Balua). This is evident enough from Deut 2:24, Deut 2:26., where the Israelites are represented as entering the territory of the Amoritish king Sihon, when they crossed the Arnon, having first of all sent a deputation, with a peaceable request for permission to pass through his land (cf. Num 21:21.). Although this took place, according to Deut 2:26, "out of the wilderness of Kedemoth," an Amoritish town, it by no means follows that the Israelites had already crossed the Arnon and entered the territory of the Amorites, but only that they were standing on the border of it, and in the desert which took its name from Kedemoth, and ran up to this, the most easterly town, as the name seems to imply, of the country of the Amorites. After the conquest of the country, Kedemoth was allotted to the Reubenites (Josh 13:18), and made into a Levitical city (Josh 21:37; 1Chron 6:64).
The Israelites now received instructions from the Lord, to cross the river Arnon, and make war upon the Amoritish king Sihon of Heshbon, and take possession of his land, with the assurance that the Lord had given Sihon into the hand of Israel, and would fill all nations before them with fear and trembling (Deut 2:24-25). This summons, with its attendant promises, not only filled the Israelites with courage and strength to enter upon the conflict with the mightiest of all the tribes of the Canaanites, but inspired poets in the midst of them to commemorate in odes the wars of Jehovah, and His victories over His foes. A few verses are given here out of one of these odes (Deut 2:14.), not for the purpose of verifying the geographical statement, that the Arnon touches the border of Moabitis, or that the Israelites had only arrived at the border of the Moabite and Amorite territory, but as an evidence that there, on the borders of Moab, the Israelites had been inspired through the divine promises with the firm assurance that they should be able to conquer the land of the Amorites which lay before them.
Num 21:14-15
"Therefore," sc., because the Lord had thus given king Sihon, with all his land, into the hand of Israel, "it is written in the book of the wars of the Lord: Vaheb (Jehovah takes) in storm, and the brooks of Arnon and the valley of the brooks, which turns to the dwelling of Ar, and leans upon the border of Moab." The book of the wars of Jehovah is neither an Amoritish book of the conflicts of Baal, in which the warlike feats performed by Sihon and other Amoritish heroes with the help of Baal were celebrated in verse, as G. Unruh fabulously asserts in his Zug der Isr. aus Aeg. nach Canaan (p. 130), nor a work "dating from the time of Jehoshaphat, containing the early history of the Israelites, from the Hebrew patriarchs till past the time of Joshua, with the law interwoven," which is the character that Knobel's critical fancy would stamp upon it, but a collection of odes of the time of Moses himself, in celebration of the glorious acts of the Lord to and for the Israelites; and "the quotation bears the same relation to the history itself, as the verses of Krner would bear to the writings of any historian of the wars of freedom, who had himself taken part in these wars, and introduced the verses into his own historical work" (Hengstenberg).
(Note: "That such a book should arise in the last days of Moses, when the youthful generation began for the first time to regard and manifest itself, both vigorously and generally, as the army of Jehovah, is so far from being a surprising fact, that we can scarcely imagine a more suitable time for the commencement of such a work" (Baumgarten). And if this is the case, the allusion to this collection of odes cannot be adduced as an argument against the Mosaic authorship of the Pentateuch, since Moses certainly did not write out the history of the journey from Kadesh to the Arboth Moab until after the two kings of the Amorites had been defeated, and the land to the east of the Jordan conquered, or till the Israelites had encamped in the steppes of Moab, opposite to Jericho.)
The strophe selected from the ode has neither subject nor verb in it, as the ode was well known to the contemporaries, and what had to be supplied could easily be gathered from the title, "Wars of Jehovah." Vaheb is no doubt the proper name of an Amoritish fortress; and בּסוּפה, "in storm," is to be explained according to Nahum 1:3, "The Lord, in the storm is His way." "Advancing in storm, He took Vaheb and the brooks of Arnon," i.e., the different wadys, valleys cut by brooks, which open into the Arnon. הנּחלים אשׁד, lit., pouring of the brooks, from אשׁד, effusio, the pouring, then the place where brooks pour down, the slope of mountains or hills, for which the term אשׁדה is generally used in the plural, particularly to denote the slopes of the mountains of Pisgah (Deut 3:17; Deut 4:49; Josh 12:3; Josh 13:20), and the hilly region of Palestine, which formed the transition from the mountains to the plain (Josh 10:40 and Josh 12:8). שׁבת, the dwelling, used poetically for the dwelling-place, as in 2Kings 23:7 and Obad 1:3. ער (Ar), the antiquated form for עיר, a city, is the same as Ar Moab in Num 21:28 and Is 15:1, "the city of Moab, on the border of the Arnon, which is at the end of the (Moabitish) territory" (Num 22:36). It was called Areopolis by the Greeks, and was near to Aror (Deut 2:36 and Josh 13:9), probably standing at the confluence of the Lejum and Mojeb, in the "fine green pasture land, in the midst of which there is a hill with some ruins," and not far away the ruin of a small castle, with a heap of broken columns (Burckhardt, Syr. p. 636). This Ar is not to be identified with the modern Rabba, in the midst of the land of the Moabites, six hours to the south of Lejum, to which the name Areopolis was transferred in the patristic age, probably after the destruction of Ar, the ancient Areopolis, by an earthquake, of which Jerome gives an account in connection with his own childhood (see his Com. on Is 15:1-9), possibly the earthquake which occurred in the year a.d. 342, and by which many cities of the East were destroyed, and among others Nicomedia (cf. Hengstenberg, Balaam, pp. 525-528; Ritter, Erdkunde, xv. pp. 1212ff.; and v. Raumer, Palstina, pp. 270, 271, Ed. 4).
Num 21:16-19
They proceeded thence to Beer (a well), a place of encampment which received its name from the fact that here God gave the people water, not as before by a miraculous supply from a rock, but by commanding wells to be dug. This is evident from the ode with which the congregation commemorated this divine gift of grace. "Then Israel sang this song: Spring up, O well! Sing ye to it! Well which princes dug, which the nobles of the people hollowed out, with the sceptre, with their staves." ענה, as in Ex 15:21 and Ex 32:18. מחקק, ruler's staff, cf. Gen 49:10. Beer, probably the same as Beer Elim (Is 15:8), on the north-east of Moab, was in the desert; for the Israelites proceeded thence "from the desert to Mattanah" (Num 21:18), thence to Nahaliel, and thence to Bamoth. According to Eusebius (cf. Reland, Pal. ill. p. 495), Mattanah (Μαθθανέμ) was by the valley of the Arnon, twelve Roman miles to the east (or more properly south-east or south) of Medabah, and is probably to be seen in Tedun, a place now lying in ruins, near the source of the Lejum (Burckhardt, pp. 635, 636; Hengstenberg, Balaam, p. 530; Knobel, and others). The name of Nahaliel is still retained in the form Encheileh. This is the name given to the Lejum, after it has been joined by the Balua, until its junction with the Saide (Burckhardt, p. 635). Consequently the Israelites went from Beer in the desert, in a north-westerly direction to Tedun, then westwards to the northern bank of the Encheileh, and then still farther in a north-westerly and northerly direction to Bamoth. There can be no doubt that Bamoth is identical with Bamoth Baal, i.e., heights of Baal (Num 22:4). According to Josh 13:17 (cf. Is 15:2), Bamoth was near to Dibon (Dibn), between the Wady Wale and Wady Mojeb, and also to Beth-Baal Meon, i.e., Myun, half a German mile (2 1/2 English) to the south of Heshbon; and, according to Num 22:41, you could see Bamoth Baal from the extremity of the Israelitish camp in the steppes of Moab. Consequently Bamoth cannot be the mountain to the south of Wady Wale, upon the top of which Burckhardt says there is a very beautiful plain (p. 632; see Hengstenberg, Balaam, p. 532); because the steppes of Moab cannot be seen at all from this plain, as they are covered by the Jebel Attarus. It is rather a height upon the long mountain Attarus, which runs along the southern shore of the Zerka Maein, and may possibly be a spot upon the summit of the Jebel Attarus, "the highest point in the neighbourhood," upon which, according to Burckhardt (p. 630), there is "a heap of stones overshadowed by a very large pistachio-tree." A little farther down to the south-west of this lies the fallen town Kereijat (called Krriat by Seetzen, ii. p. 342), i.e., Kerioth, Jer 48:24; Amos 2:2.
Num 21:20
From Bamoth they proceeded "to the valley, which (is) in the field of Moab, upon the top of Pisgah, and looks across the face of the desert." הפּסנּה ראשׁ, head, or height of the Pisgah, is in apposition to the field of Moab. The "field of Moab" was a portion of the table-land which stretches from Rabbath Ammn to the Arnon, which "is perfectly treeless for an immense distance in one part (viz., the neighbourhood of Eleale), but covered over with the ruins of towns that have been destroyed," and which "extends to the desert of Arabia towards the east, and slopes off to the Jordan and the Dead Sea towards the west" (v. Raumer, Pal. p. 71). It is identical with "the whole plain from Medeba to Dibon" (Josh 13:9), and "the whole plain by Medeba" (Num 21:16), in which Heshbon and its cities were situated (Num 21:17; cf. Num 21:21 and Deut 3:10). The valley in this tableland was upon the height of Pisgah, i.e., the northern part of the mountains of Abarim, and looked across the surface of the desert. Jeshimon, the desert, is the plain of Ghor el Belka, i.e., the valley of desolation on the north-eastern border of the Dead Sea, which stretches from the Wady Menshalla or Wady Ghuweir (el Guer) to the small brook el Szume (Wady es Suweimeh on Van de Velde's map) at the Dead Sea, and narrows it more and more at the northern extremity on this side. "Ghor el Belka consists in part of a barren, salt, and stony soil; though there are some portions which can be cultivated. To the north of the brook el Szume, the great plain of the Jordan begins, which is utterly without fertility till you reach the Nahr Hesbn, about two hours distant, and produces nothing but bitter, salt herbs for camels" (Seetzen, ii. pp. 373, 374), and which was probably reckoned as part of Jeshimon, since Beth-jeshimoth was situated within it (see at Num 23:28). The valley in which the Israelites were encamped in the field of Moab upon the top of Pisgah, is therefore to be sought for to the west of Heshbon, on the mountain range of Abarim, which slopes off into the Ghor el Belka. From this the Israelites advanced into the Arboth Moab (see Num 22:1).
If we compare the places of encampment named in Num 21:11-20 with the list of stations in Num 33:41-49, we find, instead of the seven places, mentioned here between Ijje Abarim and the Arboth Moab,-viz., Brook Zared, on the other side of the Arnon in the desert, Beer, Mattana, Nahaliel, Bamoth, and the valley in the field of Moab upon the top of Pisgah-only three places given, viz., Dibon of Gad, Almon Diblathaim, and Mount Abarim before Nebo. That the last of these is only another name for the valley in the field of Moab upon the top of Pisgah, is undoubtedly proved by the fact that, according to Deut 34:1 (cf. Num 3:27), Mount Nebo was a peak of Pisgah, and that it was situated, according to Deut 32:49, upon the mountains of Abarim, from which it is evident at once that the Pisgah was a portion of the mountains of Abarim, and in fact the northern portion opposite to Jericho (see at Num 27:12). The two other differences in the names may be explained from the circumstance that the space occupied by the encampment of the Israelites, an army of 600,000 men, with their wives, children, and cattle, when once they reached the inhabited country with its towns and villages, where every spot had its own fixed name, must have extended over several places, so that the very same encampment might be called by one or other of the places upon which it touched. If Dibon Gad (Num 33:45) was the Dibon built (i.e., rebuilt or fortified) by the Gadites after the conquest of the land (Num 32:3, Num 32:34), and allotted to the Reubenites (Josh 13:9, Josh 13:17), which is still traceable in the ruins of Dibn, an hour to the north of the Arnon (v. Raumer, Pal. p. 261), (and there is no reason to doubt it), then the place of encampment, Nahaliel (Encheile), was identical with Dibon of Gad, and was placed after this town in Num 33:45, because the camp of the Israelites extended as far as Dibon along the northern bank of that river. Almon Diblathaim also stands in the same relation to Bamoth. The two places do not appear to have been far from one another; for Almon Diblathaim is probably identical with Beth Diblathaim, which is mentioned in Jer 48:22 along with Dibon, Nebo, and other Moabite towns, and is to be sought for to the north or north-west of Dibon. For, according to Jerome (Onom. s. v. Jassa), Jahza was between Medaba and Deblatai, for which Eusebius has written Δηβούς by mistake for Διβών; Eusebius having determined the relative position of Jahza according to a more southerly place, Jerome according to one farther north. The camp of the Israelites therefore may easily have extended from Almon or Beth-diblathaim to Bamoth, and might very well take its name from either place.
(Note: Neither this difference in the names of the places of encampment, nor the material diversity, - viz., that in the chapter before us there are four places more introduced than in Num 33, whereas in every other case the list in Num 33 contains a larger number of stations than we read of in the historical account-at all warrants the hypothesis, that the present chapter is founded upon a different document from Num 33. For they may be explained in a very simple manner, as Kurtz has most conclusively demonstrated (vol. iii. pp. 383-5), from the diversity in the character of the two chapters. Num 33 is purely statistical. The catalogue given there "contains a complete list in regular order of all the stations properly so called, that is to say, of those places of encampment where Israel made a longer stay than at other times, and therefore not only constructed an organized camp, but also set up the tabernacle." In the historical account, on the other hand, the places mentioned are simply those which were of historical importance. For this reason there are fewer stations introduced between Mount Hor and Ijje Abarim than in Num 33, stations where nothing of importance occurred being passed over; but, on the other hand, there are a larger number mentioned between Ijje Abarim and Arboth Moab, and some of them places where no complete camp was constructed with the tabernacle set up, probably because they were memorable as starting-points for the expeditions into the two Amorite kingdoms.)
John Gill
21:10 And the children of Israel set forward,.... From Zalmonah, and came to Punon, which, according to the above writer, was twenty miles from it; though here indeed, some think, the brazen serpent was set up, here being, as before observed, brass mines to furnish with that metal:
and pitched in Oboth; which was twenty four miles from Punon, as says the same writer: the word signifies bottles; perhaps here the Israelites got water and filled their bottles, or, as others think, they filled them with the wine of Moab, and called the name of the place from thence; it is perhaps the same with the Eboda of Ptolemy (h), which he places in Arabia Petraea; and of which Pliny (i) also makes mention.
(h) Geograph. l. 5. c. 17. (i) Nat. Hist. l. 6. c. 28.
John Wesley
21:10 In Oboth - Not immediately, but after two other stations mentioned, Num 33:43-44.
Robert Jamieson, A. R. Fausset and David Brown
21:10 the children of Israel set forward--along the eastern frontier of the Edomites, encamping in various stations.
21:1121:11: Եւ չուեալ յԱբովթայ բանակեցան յԱքեղգայի յայնկոյս անապատին՝ որ է՛ յանդիման Մովաբայ յարեւելից կողմանէ։
11 Օբոթից դուրս գալով՝ բանակատեղի դրեցին Աքեղգայում՝ անապատի այն կողմում, որը Մովաբի դիմաց է գտնւում, նրանից արեւելք:
11 Ոբովթէն չուեցին ու Իյէ–Աբարիմի մէջ դէպի արեւելեան կողմը, Մովաբի մօտակայ անապատին մէջ իջեւան ըրին։
Եւ չուեալ յՈբովթայ բանակեցան յԱքեղգայի յայնկոյս անապատին որ է յանդիման Մովաբայ յարեւելից կողմանէ:

21:11: Եւ չուեալ յԱբովթայ բանակեցան յԱքեղգայի յայնկոյս անապատին՝ որ է՛ յանդիման Մովաբայ յարեւելից կողմանէ։
11 Օբոթից դուրս գալով՝ բանակատեղի դրեցին Աքեղգայում՝ անապատի այն կողմում, որը Մովաբի դիմաց է գտնւում, նրանից արեւելք:
11 Ոբովթէն չուեցին ու Իյէ–Աբարիմի մէջ դէպի արեւելեան կողմը, Մովաբի մօտակայ անապատին մէջ իջեւան ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1111: и отправились из Овофа и остановились в Ийе-Авариме, в пустыне, что против Моава, к восходу солнца;
21:11 καὶ και and; even ἐξάραντες εξαιρω lift out / up; remove ἐξ εκ from; out of Ωβωθ ωβωθ insert against; interpose ἐν εν in Αχελγαι αχελγαι from; out of τοῦ ο the πέραν περαν on the other side ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἥ ος who; what ἐστιν ειμι be κατὰ κατα down; by πρόσωπον προσωπον face; ahead of Μωαβ μωαβ down; by ἀνατολὰς ανατολη springing up; east ἡλίου ηλιος sun
21:11 וַ wa וְ and יִּסְע֖וּ yyisʕˌû נסע pull out מֵ mē מִן from אֹבֹ֑ת ʔōvˈōṯ אֹבֹת Oboth וַֽ wˈa וְ and יַּחֲנ֞וּ yyaḥᵃnˈû חנה encamp בְּ bᵊ בְּ in עִיֵּ֣י הָֽעֲבָרִ֗ים ʕiyyˈê hˈāʕᵃvārˈîm עִיֵּי הָעֲבָרִים Iye Abarim בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face מֹואָ֔ב môʔˈāv מֹואָב Moab מִ mi מִן from מִּזְרַ֖ח mmizrˌaḥ מִזְרָח sunrise הַ ha הַ the שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
21:11. unde egressi fixere tentoria in Hieabarim in solitudine quae respicit Moab contra orientalem plagamAnd departing thence they pitched their tents in Jeabarim, in the wilderness, that faceth Moab toward the east.
11. And they journeyed from Oboth, and pitched at Iye-abarim, in the wilderness which is before Moab, toward the sunrising.
21:11. Having departed from there, they pitched their tents at Iye-abarim, in the wilderness, which looks out toward Moab, opposite the eastern region.
And they journeyed from Oboth, and pitched at Ije- abarim, in the wilderness which [is] before Moab, toward the sunrising:

11: и отправились из Овофа и остановились в Ийе-Авариме, в пустыне, что против Моава, к восходу солнца;
21:11
καὶ και and; even
ἐξάραντες εξαιρω lift out / up; remove
ἐξ εκ from; out of
Ωβωθ ωβωθ insert against; interpose
ἐν εν in
Αχελγαι αχελγαι from; out of
τοῦ ο the
πέραν περαν on the other side
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ος who; what
ἐστιν ειμι be
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
Μωαβ μωαβ down; by
ἀνατολὰς ανατολη springing up; east
ἡλίου ηλιος sun
21:11
וַ wa וְ and
יִּסְע֖וּ yyisʕˌû נסע pull out
מֵ מִן from
אֹבֹ֑ת ʔōvˈōṯ אֹבֹת Oboth
וַֽ wˈa וְ and
יַּחֲנ֞וּ yyaḥᵃnˈû חנה encamp
בְּ bᵊ בְּ in
עִיֵּ֣י הָֽעֲבָרִ֗ים ʕiyyˈê hˈāʕᵃvārˈîm עִיֵּי הָעֲבָרִים Iye Abarim
בַּ ba בְּ in
הַ the
מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
מֹואָ֔ב môʔˈāv מֹואָב Moab
מִ mi מִן from
מִּזְרַ֖ח mmizrˌaḥ מִזְרָח sunrise
הַ ha הַ the
שָּֽׁמֶשׁ׃ ššˈāmeš שֶׁמֶשׁ sun
21:11. unde egressi fixere tentoria in Hieabarim in solitudine quae respicit Moab contra orientalem plagam
And departing thence they pitched their tents in Jeabarim, in the wilderness, that faceth Moab toward the east.
21:11. Having departed from there, they pitched their tents at Iye-abarim, in the wilderness, which looks out toward Moab, opposite the eastern region.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: Oboth: Probably Oboda, a city of Arabia Petrea, mentioned by Ptolemy. Pliny assigns it to the Helmodians; but Stephanus to the Nabatheans.
Ijeabarim: or, heaps of Abarim, Num 21:11
John Gill
21:11 And they journeyed from Oboth,.... How long they stayed there is not certain:
and pitched at Ijeabarim; which, according to Bunting (k), was sixteen miles from Oboth; Jarchi says it was the way that passengers pass by Mount Nebo to the land of Canaan, and which divides between the land of Moab and the land of the Amorites:
in the wilderness which is before Moab; called the wilderness of Moab, Deut 2:8.
towards the sunrising; the east side of the land of Moab, Judg 11:18.
(k) Ut supra. (Travels of the Patriarchs, &c. 83.)
21:1221:12: Անտի չուեցին՝ եւ բանակեցան ՚ի ձորն Զարեգ։
12 Այնտեղից էլ դուրս գալով՝ բանակատեղի դրեցին Զարեդ ձորում:
12 Անկէ ալ չուեցին եւ Զարեդ ձորին մէջ իջեւան ըրին։
Անտի չուեցին եւ բանակեցան ի ձորն Զարեդ:

21:12: Անտի չուեցին՝ եւ բանակեցան ՚ի ձորն Զարեգ։
12 Այնտեղից էլ դուրս գալով՝ բանակատեղի դրեցին Զարեդ ձորում:
12 Անկէ ալ չուեցին եւ Զարեդ ձորին մէջ իջեւան ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1212: оттуда отправились, и остановились на долине Заред;
21:12 ἐκεῖθεν εκειθεν from there ἀπῆραν απαιρω remove; take away καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose εἰς εις into; for φάραγγα φαραγξ gorge Ζαρετ ζαρετ Zaret
21:12 מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there נָסָ֑עוּ nāsˈāʕû נסע pull out וַֽ wˈa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp בְּ bᵊ בְּ in נַ֥חַל nˌaḥal נַחַל wadi זָֽרֶד׃ zˈāreḏ זֶרֶד Zered
21:12. et inde moventes venerunt ad torrentem ZaredAnd removing from thence, they came to the torrent Zared:
12. From thence they journeyed, and pitched in the valley of Zered.
21:12. And moving from there, they arrived at the Torrent of Zared.
From thence they removed, and pitched in the valley of Zared:

12: оттуда отправились, и остановились на долине Заред;
21:12
ἐκεῖθεν εκειθεν from there
ἀπῆραν απαιρω remove; take away
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
εἰς εις into; for
φάραγγα φαραγξ gorge
Ζαρετ ζαρετ Zaret
21:12
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
נָסָ֑עוּ nāsˈāʕû נסע pull out
וַֽ wˈa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
בְּ bᵊ בְּ in
נַ֥חַל nˌaḥal נַחַל wadi
זָֽרֶד׃ zˈāreḏ זֶרֶד Zered
21:12. et inde moventes venerunt ad torrentem Zared
And removing from thence, they came to the torrent Zared:
21:12. And moving from there, they arrived at the Torrent of Zared.
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Adam Clarke: Commentary on the Bible - 1831
21:12: They - pitched in the valley of Zared - נחל זרד nachal zared. This should be translated the brook Zared, as it is in Deu 2:13, Deu 2:14. This stream has its origin in the mountains eastward of Moab, and runs from east to west, and discharges itself into the Dead Sea.
Albert Barnes: Notes on the Bible - 1834
21:12: The valley of Zared - Rather, the brook or watercourse of Zared "the willow." It is probably the present Wady Ain Franjy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: the valley of Zared: Deu 2:13, Deu 2:14, the brook Zered
John Gill
21:12 From thence they removed, and pitched in the valley of Zered. Or the brook Zered, as in Deut 13:14 that is near it: this seems to be the same station with Dibongad, Num 33:45, and which, according to the above writer, was sixteen miles from Ijeabarim.
John Wesley
21:12 The valley of Zared - Or rather, by the brook of Zared, which ran into the dead sea.
Robert Jamieson, A. R. Fausset and David Brown
21:12 pitched in the valley--literally, the "woody brook-valley" of Zared (Deut 2:13; Is 15:7; Amos 6:14). This torrent rises among the mountains to the east of Moab, and flowing west, empties itself into the Dead Sea. Ije-Abarim is supposed to have been its ford [CALMET].
21:1321:13: Անտի՛ չուեալ բանակեցան յա՛յնկոյս Առնովնայ յանապատին, առ ելիւք սահմանացն Ամովրհացւոց. քանզի Առնովն սահմա՛ն է Մովաբացւոց. ընդ Մովաբացին եւ ընդ Ամովրհացին[1401]։ [1401] Ոմանք. Եւ անտի չուեալ։
13 Այնտեղից էլ դուրս գալով՝ բանակատեղի դրեցին Առնոնից այն կողմ, անապատում, ամորհացիների սահմանների ելքի մօտ. Առնոնը գտնւում է մովաբացիների ու ամորհացիների սահմանների միջեւ:
13 Անկէ չուեցին ու իջեւան ըրին Առնոնի միւս կողմը այն անապատին մէջ, որ Ամօրհացիներուն սահմանէն կը տարածուի, վասն զի Առնոն Մովաբացիներուն սահմանն է, Մովաբացիներուն ու Ամօրհացիներուն մէջտեղ։
Եւ անտի չուեալ բանակեցան յայնկոյս Առնովնայ յանապատին` առ ելիւք սահմանացն Ամովրհացւոց. քանզի Առնովն սահման է Մովաբացւոց, ընդ Մովաբացին եւ ընդ Ամովրհացին:

21:13: Անտի՛ չուեալ բանակեցան յա՛յնկոյս Առնովնայ յանապատին, առ ելիւք սահմանացն Ամովրհացւոց. քանզի Առնովն սահմա՛ն է Մովաբացւոց. ընդ Մովաբացին եւ ընդ Ամովրհացին[1401]։
[1401] Ոմանք. Եւ անտի չուեալ։
13 Այնտեղից էլ դուրս գալով՝ բանակատեղի դրեցին Առնոնից այն կողմ, անապատում, ամորհացիների սահմանների ելքի մօտ. Առնոնը գտնւում է մովաբացիների ու ամորհացիների սահմանների միջեւ:
13 Անկէ չուեցին ու իջեւան ըրին Առնոնի միւս կողմը այն անապատին մէջ, որ Ամօրհացիներուն սահմանէն կը տարածուի, վասն զի Առնոն Մովաբացիներուն սահմանն է, Մովաբացիներուն ու Ամօրհացիներուն մէջտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1313: отправившись отсюда, остановились у той части Арнона в пустыне, которая течет вне пределов Аморрея, ибо Арнон граница Моава, между Моавом и Аморреем.
21:13 καὶ και and; even ἐκεῖθεν εκειθεν from there ἀπάραντες απαιρω remove; take away παρενέβαλον παρεμβαλλω insert against; interpose εἰς εις into; for τὸ ο the πέραν περαν on the other side Αρνων αρνων in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τὸ ο the ἐξέχον εξεχω from; away τῶν ο the ὁρίων οριον frontier τῶν ο the Αμορραίων αμορραιος be γὰρ γαρ for Αρνων αρνων frontier Μωαβ μωαβ up; each μέσον μεσος in the midst; in the middle Μωαβ μωαβ and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τοῦ ο the Αμορραίου αμορραιος Amorraios; Amorreos
21:13 מִ mi מִן from שָּׁם֮ ššām שָׁם there נָסָעוּ֒ nāsāʕˌû נסע pull out וַֽ wˈa וְ and יַּחֲנ֗וּ yyaḥᵃnˈû חנה encamp מֵ mē מִן from עֵ֤בֶר ʕˈēver עֵבֶר opposite אַרְנֹון֙ ʔarnôn אַרְנֹון Arnon אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert הַ ha הַ the יֹּצֵ֖א yyōṣˌē יצא go out מִ mi מִן from גְּב֣וּל ggᵊvˈûl גְּבוּל boundary הָֽ hˈā הַ the אֱמֹרִ֑י ʔᵉmōrˈî אֱמֹרִי Amorite כִּ֤י kˈî כִּי that אַרְנֹון֙ ʔarnôn אַרְנֹון Arnon גְּב֣וּל gᵊvˈûl גְּבוּל boundary מֹואָ֔ב môʔˈāv מֹואָב Moab בֵּ֥ין bˌên בַּיִן interval מֹואָ֖ב môʔˌāv מֹואָב Moab וּ û וְ and בֵ֥ין vˌên בַּיִן interval הָ hā הַ the אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
21:13. quem relinquentes castrametati sunt contra Arnon quae est in deserto et prominet in finibus Amorrei siquidem Arnon terminus est Moab dividens Moabitas et AmorreosWhich they left and encamped over against Arnon, which is in the desert and standeth out on the borders of the Amorrhite. For Arnon is the border of Moab, dividing the Moabites and the Amorrhites.
13. From thence they journeyed, and pitched on the other side of Arnon, which is in the wilderness, that cometh out of the border of the Amorites: for Arnon is the border of Moab, between Moab and the Amorites.
21:13. Having left that place behind, they then made camp opposite Arnon, which is in the desert, and which juts out at the borders of the Amorite. For certainly Arnon is at the limit of Moab, dividing the Moabites and the Amorites.
From thence they removed, and pitched on the other side of Arnon, which [is] in the wilderness that cometh out of the coasts of the Amorites: for Arnon [is] the border of Moab, between Moab and the Amorites:

13: отправившись отсюда, остановились у той части Арнона в пустыне, которая течет вне пределов Аморрея, ибо Арнон граница Моава, между Моавом и Аморреем.
21:13
καὶ και and; even
ἐκεῖθεν εκειθεν from there
ἀπάραντες απαιρω remove; take away
παρενέβαλον παρεμβαλλω insert against; interpose
εἰς εις into; for
τὸ ο the
πέραν περαν on the other side
Αρνων αρνων in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
τὸ ο the
ἐξέχον εξεχω from; away
τῶν ο the
ὁρίων οριον frontier
τῶν ο the
Αμορραίων αμορραιος be
γὰρ γαρ for
Αρνων αρνων frontier
Μωαβ μωαβ up; each
μέσον μεσος in the midst; in the middle
Μωαβ μωαβ and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τοῦ ο the
Αμορραίου αμορραιος Amorraios; Amorreos
21:13
מִ mi מִן from
שָּׁם֮ ššām שָׁם there
נָסָעוּ֒ nāsāʕˌû נסע pull out
וַֽ wˈa וְ and
יַּחֲנ֗וּ yyaḥᵃnˈû חנה encamp
מֵ מִן from
עֵ֤בֶר ʕˈēver עֵבֶר opposite
אַרְנֹון֙ ʔarnôn אַרְנֹון Arnon
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
הַ ha הַ the
יֹּצֵ֖א yyōṣˌē יצא go out
מִ mi מִן from
גְּב֣וּל ggᵊvˈûl גְּבוּל boundary
הָֽ hˈā הַ the
אֱמֹרִ֑י ʔᵉmōrˈî אֱמֹרִי Amorite
כִּ֤י kˈî כִּי that
אַרְנֹון֙ ʔarnôn אַרְנֹון Arnon
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
מֹואָ֔ב môʔˈāv מֹואָב Moab
בֵּ֥ין bˌên בַּיִן interval
מֹואָ֖ב môʔˌāv מֹואָב Moab
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הָ הַ the
אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
21:13. quem relinquentes castrametati sunt contra Arnon quae est in deserto et prominet in finibus Amorrei siquidem Arnon terminus est Moab dividens Moabitas et Amorreos
Which they left and encamped over against Arnon, which is in the desert and standeth out on the borders of the Amorrhite. For Arnon is the border of Moab, dividing the Moabites and the Amorrhites.
21:13. Having left that place behind, they then made camp opposite Arnon, which is in the desert, and which juts out at the borders of the Amorite. For certainly Arnon is at the limit of Moab, dividing the Moabites and the Amorites.
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Adam Clarke: Commentary on the Bible - 1831
21:13: Arnon - Another river which takes its rise in the mountains of Moab, and, after having separated the ancient territories of the Moabites and Ammonites, falls into the Dead Sea, near the mouth of Jordan.
Albert Barnes: Notes on the Bible - 1834
21:13: The Arnon, now the Wady Mojeb, an impetuous torrent, divided the territory which remained to the Moabites from that which the Amorites had wrested from them, Num 21:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Num 21:14, Num 22:36; Deu 2:24; Jdg 11:18; Isa 16:2; Jer 48:20
John Gill
21:13 From thence they removed, and pitched on the other side of Arnon,.... A river on the borders of Moab:
which is in the wilderness that cometh out of the coasts of the Amorites; according to Jarchi, they went round the land of Moab, all to the south and east, and came not into the border of Moab, as Jephthah said, Judg 11:18 but before they came hither they had a station at Almondiblathaim, Num 33:46.
for Arnon is the border of Moab, between Moab and the Amorites; a river which divided these two countries, and bounded them; and Moses is the more particular in this account, to show that the Israelites took nothing from the Moabites, but what the Amorites had taken from them, they being charged not to distress the Moabites and Ammonites, Deut 2:9, see Jephthah's defence, Judg 11:15.
John Wesley
21:13 On the other side - Or rather, on this side of Arnon, for so it now was to the Israelites, who had not yet passed over it. Between Moab and the Amorites - Though formerly it and the land beyond it belonged to Moab, yet afterwards it had been taken from them by Sihon. This is added to reconcile two seemingly contrary commands of God, the one that of not meddling with the land of the Moabites, Deut 2:9, the other that of going over Arnon and taking possession of the land beyond it, Deut 2:24, because, saith he, it is not now the land of the Moabites, but of the Amorites.
Robert Jamieson, A. R. Fausset and David Brown
21:13 pitched on the other side of Arnon--now El-Mojib, a deep, broad, and rapid stream, dividing the dominions of the Moabites and Amorites.
21:1421:14: Վասն այնորիկ ասի ՚ի գրի. Պատերազմ Տեառն՝ Զովգ հրձի՛գ արար եւ զձորն Առնովնայ,
14 Դրա համար էլ գրքում[32] գրուած է. «Տիրոջ պատերազմը կրակի մատնեց Զովոբն ու Առնոնի ձորը:[32] 32. Եբրայերէն՝ Տիրոջ պատերազմների գրքում:
14 Անոր համար Տէրոջը պատերազմներուն գրքին մէջ կ’ըսուի.«Սուֆայի մէջ Վահէպը, Ու Առնոնի հովիտները
Վասն այնորիկ ասի [330]ի գրի, Պատերազմ Տեառն. ԶԶովոբ հրձիգ արար եւ զձորն Առնովնայ:

21:14: Վասն այնորիկ ասի ՚ի գրի. Պատերազմ Տեառն՝ Զովգ հրձի՛գ արար եւ զձորն Առնովնայ,
14 Դրա համար էլ գրքում[32] գրուած է. «Տիրոջ պատերազմը կրակի մատնեց Զովոբն ու Առնոնի ձորը:
[32] 32. Եբրայերէն՝ Տիրոջ պատերազմների գրքում:
14 Անոր համար Տէրոջը պատերազմներուն գրքին մէջ կ’ըսուի.«Սուֆայի մէջ Վահէպը, Ու Առնոնի հովիտները
zohrab-1805▾ eastern-1994▾ western am▾
21:1414: Потому и сказано в книге браней Господних:
21:14 διὰ δια through; because of τοῦτο ουτος this; he λέγεται λεγω tell; declare ἐν εν in βιβλίῳ βιβλιον scroll πόλεμος πολεμος battle τοῦ ο the κυρίου κυριος lord; master τὴν ο the Ζωοβ ζωοβ set ablaze καὶ και and; even τοὺς ο the χειμάρρους χειμαρρους Arnōn; Arnon
21:14 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus יֵֽאָמַ֔ר yˈēʔāmˈar אמר say בְּ bᵊ בְּ in סֵ֖פֶר sˌēfer סֵפֶר letter מִלְחֲמֹ֣ת milḥᵃmˈōṯ מִלְחָמָה war יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] וָהֵ֣ב wāhˈēv וָהֵב Waheb בְּ bᵊ בְּ in סוּפָ֔ה sûfˈā סוּפָה Suphah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּחָלִ֖ים nnᵊḥālˌîm נַחַל wadi אַרְנֹֽון׃ ʔarnˈôn אַרְנֹון Arnon
21:14. unde dicitur in libro bellorum Domini sicut fecit in mari Rubro sic faciet in torrentibus ArnonWherefore it is said in the book of the wars of the Lord: As he did in the Red Sea, so will he do in the streams of Arnon.
14. Wherefore it is said in the book of the Wars of the LORD, Vaheb in Suphah, And the valleys of Arnon,
21:14. About this place, it is said in the book of the wars of the Lord: “As he did at the Red Sea, so will he do at the Torrents of Arnon.”
Wherefore it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon:

14: Потому и сказано в книге браней Господних:
21:14
διὰ δια through; because of
τοῦτο ουτος this; he
λέγεται λεγω tell; declare
ἐν εν in
βιβλίῳ βιβλιον scroll
πόλεμος πολεμος battle
τοῦ ο the
κυρίου κυριος lord; master
τὴν ο the
Ζωοβ ζωοβ set ablaze
καὶ και and; even
τοὺς ο the
χειμάρρους χειμαρρους Arnōn; Arnon
21:14
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
יֵֽאָמַ֔ר yˈēʔāmˈar אמר say
בְּ bᵊ בְּ in
סֵ֖פֶר sˌēfer סֵפֶר letter
מִלְחֲמֹ֣ת milḥᵃmˈōṯ מִלְחָמָה war
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
וָהֵ֣ב wāhˈēv וָהֵב Waheb
בְּ bᵊ בְּ in
סוּפָ֔ה sûfˈā סוּפָה Suphah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּחָלִ֖ים nnᵊḥālˌîm נַחַל wadi
אַרְנֹֽון׃ ʔarnˈôn אַרְנֹון Arnon
21:14. unde dicitur in libro bellorum Domini sicut fecit in mari Rubro sic faciet in torrentibus Arnon
Wherefore it is said in the book of the wars of the Lord: As he did in the Red Sea, so will he do in the streams of Arnon.
21:14. About this place, it is said in the book of the wars of the Lord: “As he did at the Red Sea, so will he do at the Torrents of Arnon.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «Книга браней Господних», т. е. книга, в которую записывались повествования о войнах народа Божия.
Adam Clarke: Commentary on the Bible - 1831
21:14: The book of the wars of the Lord - There are endless conjectures about this book, both among ancients and moderns. Dr. Lightfoot's opinion is the most simple, and to me bears the greatest appearance of being the true one. "This book seems to have been some book of remembrances and directions, written by Moses for Joshua's private instruction for the management of the wars after him. See Exo 17:14-16. It may be that this was the same book which is called the book of Jasher, i. e., the book of the upright, or a directory for Joshua, from Moses, what to do and what to expect in his wars; and in this book it seems as if Moses directed the setting up of archery, see Sa2 1:18, and warrants Joshua to command the sun, and expect its obedience, Jos 10:13."
What he did in the Red Sea, and in the brooks of Arnon - This clause is impenetrably obscure. All the versions, all the translators, and all the commentators, have been puzzled with it. Scarcely any two agree. The original is את והב בסופה eth vaheb besuphah, which our translators render, what he did in the Red Sea, following here the Chaldee Targum; but not satisfied with this version, they have put the most difficult words in English letters in the margin, Vaheb in Suphah. Calmet's conjecture here is ingenious, and is adopted by Houbigant; instead of והב vaheb, he reads זרד zared. Now a ז zain may be easily mistaken for a ו vau, and vice versa; and a ה he for a ר, resh, if the left limb happened to be a little obliterated, which frequently occurs, not only in MSS., but in printed books; the ב beth also might be mistaken for a ד daleth, if the ruled line on which it stood happened in that place to be a little thicker or blacker than usual. Thus then והב vaheb might be easily formed out of זרד zared, mentioned Num 21:12; the whole might then be read, They encamped at the brook Zared, and they came to Suphah, and thence to the brook Arnon. Take the passage as we may, it is evidently defective. As I judge the whole clause to have been a common proverb in those days, and Vaheb to be a proper name, I therefore propose the following translation, which I believe to be the best: From Vaheb unto Suph, and unto the streams of Arnon. If we allow it to have been a proverbial expression, used to point out extensive distance, then it was similar to that well known phrase, From Dan even unto Beersheba.
Albert Barnes: Notes on the Bible - 1834
21:14: Of "the book of the wars of the Lord" nothing is known except what may be gathered from the passage before us. It was apparently a collection of sacred odes commemorative of that triumphant progress of God's people which this chapter records. From it is taken the ensuing fragment of ancient poetry relating to the passage of the Arnon River, and probably also the Song of the Well, and the Ode on the Conquest of the Kingdom of Sihon Num 21:17-18, Num 21:27-30.
What he did ... - The words which follow to the end of the next verse are a reference rather than a quotation. Contemporaries who had "the Book" at hand, could supply the context. We can only conjecture the sense of the words; which in the original are grammatically incomplete. The marg. is adopted by many, and suggests a better sense: supplying some such verb as "conquered," the words would run "He" (i. e. the Lord) "conquered Vaheb in Suphah, and the brooks, etc." Suphah would thus be the name of a district remarkable for its reeds and water-flags in which Vaheb was situated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:14: in the book: Jos 10:13; Sa2 1:18
What he did: or, Vaheb in Suphah, The following seems to be the sense of this passage: "From Vaheb in Suphah, and the torrents of Arnon, even the effusion of the torrents, which goeth down to the dwelling of Ar, and lieth for the boundary of Moab; even from thence to the well; (which is the well of which Jehovah spake unto Moses, Gather the people, and I will give them water. Then sang Israel this song: Spring up, O Well! Answer ye to it. The well, princes digged it; even nobles of the people digged it, by a decree, upon their borders); and from the wilderness (or the well, as in LXX) to Mattanah; and from Mattanah," etc. The whole of this, from Num 21:14-20, is a fragment from "the book of the wars of Jehovah," probably a book of remembrances or directions written by Moses for the use of Joshua, and describes the several boundaries of the land of Moab. This rendering removes every obscurity, and obviates every difficulty.
Geneva 1599
21:14 Wherefore it is said in the (e) book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon,
(e) Which seems to be the book of the Judges, or as some think, a book which is lost.
John Gill
21:14 Wherefore it is said in the book of the wars of the Lord,.... A history of wars in former times, which the Lord had suffered to be in the world; and which, as Aben Ezra thinks, reached from the times of Abraham and so might begin with the battle of the kings in his time, and take in others in later times, and particularly those of Sihon, king of the Amorites, and his conquests of some parts of Moab; and to this book, which might be written by some one of those nations, Moses refers in proof of what he here says:
what he did in the Red sea; that is, what Sihon king of the Amorites did, or the Lord by him, "at Vaheb in Suphah", as the words may be rendered; either against a king, or rather city, of Moab, whose name was Vaheb, in the borders of the land of Moab, or how he destroyed that city Vaheb with a storm or terrible assault (l):
and in the brooks of Arnon: some places situated on the streams of that river, which were taken by the Amorites from the Moabites, as the book quoted plainly testified.
(l) Vid. L'Empereur. Not. in Mosis Kimchi p. 195.
John Wesley
21:14 The book of the wars of the Lord - This seems to have been some poem or narration of the wars and victories of the Lord, either by: or relating to the Israelites: which may be asserted without any prejudice to the integrity of the holy scripture, because this book doth not appear to have been written by a prophet, er to be designed for a part of the canon, which yet Moses might quote, as St. Paul doth some of the heathen poets. And as St. Luke assures us, that many did write an history of the things done, and said by Christ, Lk 1:1, whose writings were never received as canonical, the like may be conceived concerning this and some few other books mentioned in the old testament. The brooks - The brook, the plural number for the singular, as the plural number rivers is used concerning Jordan, Ps 74:15, and concerning Tigris, Nahum 2:6, and concerning Euphrates, Ps 137:1, all which may be to called because of the several little streams into which they were divided.
Robert Jamieson, A. R. Fausset and David Brown
21:14 book of the wars of the Lord--A fragment or passage is here quoted from a poem or history of the wars of the Israelites, principally with a view to decide the position of Arnon.
21:1521:15: եւ հաստատեաց զձորսն բնակեալս յԱրոյէր, եւ առ ընթե՛ր կայ սահմանացն Մովաբու[1402]։ [1402] Այլք. Զձորսն բնակեալս յԷր, որ։
15 Նա ձորում բնակուողներին տարաւ բնակեցնելու Էրում, որը սահմանակից էր Մովաբին»:
15 Որ կը տարածուի մինչեւ Արի աւազանը, Ու կը հասնի Մովաբի սահմանը»։
եւ հաստատեաց զձորսն բնակեալս յԷր, եւ առընթեր կայ սահմանացն Մովաբու:

21:15: եւ հաստատեաց զձորսն բնակեալս յԱրոյէր, եւ առ ընթե՛ր կայ սահմանացն Մովաբու[1402]։
[1402] Այլք. Զձորսն բնակեալս յԷր, որ։
15 Նա ձորում բնակուողներին տարաւ բնակեցնելու Էրում, որը սահմանակից էր Մովաբին»:
15 Որ կը տարածուի մինչեւ Արի աւազանը, Ու կը հասնի Մովաբի սահմանը»։
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21:1515: Вагеб в Суфе и потоки Арнона, и верховье потоков, которое склоняется к Шебет-Ару и прилегает к пределам Моава.
21:15 καὶ και and; even τοὺς ο the χειμάρρους χειμαρρους establish; appoint κατοικίσαι κατοικιζω settle Ηρ ηρ Ēr; Ir καὶ και and; even πρόσκειται προσκειμαι the ὁρίοις οριον frontier Μωαβ μωαβ Mōab; Moav
21:15 וְ wᵊ וְ and אֶ֨שֶׁד֙ ʔˈešeḏ אָשֵׁד slope הַ ha הַ the נְּחָלִ֔ים nnᵊḥālˈîm נַחַל wadi אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָטָ֖ה nāṭˌā נטה extend לְ lᵊ לְ to שֶׁ֣בֶת šˈeveṯ ישׁב sit עָ֑ר ʕˈār עָר Ar וְ wᵊ וְ and נִשְׁעַ֖ן nišʕˌan שׁען lean לִ li לְ to גְב֥וּל ḡᵊvˌûl גְּבוּל boundary מֹואָֽב׃ môʔˈāv מֹואָב Moab
21:15. scopuli torrentium inclinati sunt ut requiescerent in Ar et recumberent in finibus MoabitarumThe rocks of the torrents were bowed down that they might rest in Ar, and lie down in the borders of the Moabites.
15. And the slope of the valleys That inclineth toward the dwelling of Ar, And leaneth upon the border of Moab.
21:15. The stones of the torrents were bent, so that they might rest in Ar and lie back within the borders of the Moabites.
And at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab:

15: Вагеб в Суфе и потоки Арнона, и верховье потоков, которое склоняется к Шебет-Ару и прилегает к пределам Моава.
21:15
καὶ και and; even
τοὺς ο the
χειμάρρους χειμαρρους establish; appoint
κατοικίσαι κατοικιζω settle
Ηρ ηρ Ēr; Ir
καὶ και and; even
πρόσκειται προσκειμαι the
ὁρίοις οριον frontier
Μωαβ μωαβ Mōab; Moav
21:15
וְ wᵊ וְ and
אֶ֨שֶׁד֙ ʔˈešeḏ אָשֵׁד slope
הַ ha הַ the
נְּחָלִ֔ים nnᵊḥālˈîm נַחַל wadi
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָטָ֖ה nāṭˌā נטה extend
לְ lᵊ לְ to
שֶׁ֣בֶת šˈeveṯ ישׁב sit
עָ֑ר ʕˈār עָר Ar
וְ wᵊ וְ and
נִשְׁעַ֖ן nišʕˌan שׁען lean
לִ li לְ to
גְב֥וּל ḡᵊvˌûl גְּבוּל boundary
מֹואָֽב׃ môʔˈāv מֹואָב Moab
21:15. scopuli torrentium inclinati sunt ut requiescerent in Ar et recumberent in finibus Moabitarum
The rocks of the torrents were bowed down that they might rest in Ar, and lie down in the borders of the Moabites.
21:15. The stones of the torrents were bent, so that they might rest in Ar and lie back within the borders of the Moabites.
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Albert Barnes: Notes on the Bible - 1834
21:15: To the dwelling of Ar - Ar (compare Num 21:28; Isa 15:1) was on the bank of the Arnon, lower down the stream than where the Israelites crossed. Near the spot where the upper Arnon receives the tributary Nahaliel Num 21:19, there rises, in the midst of the meadow-land between the two torrents, a hill covered with the ruins of the ancient city (Jos 13:9, Jos 13:16; compare Deu 2:36).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:15: Ar: Num 21:28; Deu 2:9, Deu 2:18, Deu 2:29; Isa 15:1
lieth: Heb. leaneth
John Gill
21:15 And at the stream of the brooks that goeth down to the dwelling of Ar,.... All that part of the country which lay upon the stream, as far as the city of Ar, the metropolis of Moab, called Ar of Moab, Is 15:1,
and lieth upon the border of Moab; as that city did; so far goes the quotation out of the aforesaid book, as a proof of what was taken by the Amorites from the Moabites, and were not in their possession when Israel were upon their borders; and therefore, in taking them from the Amorites, did no wrong to Moab.
John Wesley
21:15 Ar - A chief city in Moab.
Robert Jamieson, A. R. Fausset and David Brown
21:15 Ar--the capital of Moab.
21:1621:16: Եւ անտի քան զնա Ջրհորն. ա՛յն է՝ ջրհորն զորմէ ասաց Տէր ցՄովսէս. Ժողովեա՛ զժողովուրդն՝ եւ տաց նոցա ջուր ըմպելոյ։
16 Դրանից այն կողմ Ջրհորն էր: Դա այն ջրհորն է, որի մասին Տէրն ասաց Մովսէսին. «Հաւաքի՛ր ժողովրդին, որ ես նրանց խմելու ջուր տամ»:
16 Եւ անկէ շարունակեցին մինչեւ Ջրհորը։ Ասիկա այն ջրհորն է, որուն համար Տէրը ըսեր էր Մովսէսին. «Ժողովուրդը հաւաքէ ու ես անոնց ջուր պիտի տամ»։
Եւ անտի քան զնա Ջրհորն, այն է` ջրհորն զորմէ ասաց Տէր ցՄովսէս. Ժողովեա զժողովուրդն եւ տաց նոցա ջուր ըմպելոյ:

21:16: Եւ անտի քան զնա Ջրհորն. ա՛յն է՝ ջրհորն զորմէ ասաց Տէր ցՄովսէս. Ժողովեա՛ զժողովուրդն՝ եւ տաց նոցա ջուր ըմպելոյ։
16 Դրանից այն կողմ Ջրհորն էր: Դա այն ջրհորն է, որի մասին Տէրն ասաց Մովսէսին. «Հաւաքի՛ր ժողովրդին, որ ես նրանց խմելու ջուր տամ»:
16 Եւ անկէ շարունակեցին մինչեւ Ջրհորը։ Ասիկա այն ջրհորն է, որուն համար Տէրը ըսեր էր Մովսէսին. «Ժողովուրդը հաւաքէ ու ես անոնց ջուր պիտի տամ»։
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21:1616: Отсюда [отправились] к Беэр; это тот колодезь, о котором Господь сказал Моисею: собери народ, и дам им воды.
21:16 καὶ και and; even ἐκεῖθεν εκειθεν from there τὸ ο the φρέαρ φρεαρ pit τοῦτό ουτος this; he ἐστιν ειμι be τὸ ο the φρέαρ φρεαρ pit ὃ ος who; what εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs συνάγαγε συναγω gather τὸν ο the λαόν λαος populace; population καὶ και and; even δώσω διδωμι give; deposit αὐτοῖς αυτος he; him ὕδωρ υδωρ water πιεῖν πινω drink
21:16 וּ û וְ and מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there בְּאֵ֑רָה bᵊʔˈērā בְּאֵר Beer הִ֣וא hˈiw הִיא she הַ ha הַ the בְּאֵ֗ר bbᵊʔˈēr בְּאֵר well אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אֱסֹף֙ ʔᵉsˌōf אסף gather אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and אֶתְּנָ֥ה ʔettᵊnˌā נתן give לָהֶ֖ם lāhˌem לְ to מָֽיִם׃ ס mˈāyim . s מַיִם water
21:16. ex eo loco apparuit puteus super quo locutus est Dominus ad Mosen congrega populum et dabo ei aquamWhen they went from that place, the well appeared whereof the Lord said to Moses: Gather the people together, and I will give them water.
16. And from thence to Beer: that is the well whereof the LORD said unto Moses, Gather the people together, and I will give them water.
21:16. Beyond that place appeared a well, about which the Lord said to Moses: “Gather the people together, and I will give them water.”
And from thence [they went] to Beer: that [is] the well whereof the LORD spake unto Moses, Gather the people together, and I will give them water:

16: Отсюда [отправились] к Беэр; это тот колодезь, о котором Господь сказал Моисею: собери народ, и дам им воды.
21:16
καὶ και and; even
ἐκεῖθεν εκειθεν from there
τὸ ο the
φρέαρ φρεαρ pit
τοῦτό ουτος this; he
ἐστιν ειμι be
τὸ ο the
φρέαρ φρεαρ pit
ος who; what
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
συνάγαγε συναγω gather
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
δώσω διδωμι give; deposit
αὐτοῖς αυτος he; him
ὕδωρ υδωρ water
πιεῖν πινω drink
21:16
וּ û וְ and
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
בְּאֵ֑רָה bᵊʔˈērā בְּאֵר Beer
הִ֣וא hˈiw הִיא she
הַ ha הַ the
בְּאֵ֗ר bbᵊʔˈēr בְּאֵר well
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אֱסֹף֙ ʔᵉsˌōf אסף gather
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
אֶתְּנָ֥ה ʔettᵊnˌā נתן give
לָהֶ֖ם lāhˌem לְ to
מָֽיִם׃ ס mˈāyim . s מַיִם water
21:16. ex eo loco apparuit puteus super quo locutus est Dominus ad Mosen congrega populum et dabo ei aquam
When they went from that place, the well appeared whereof the Lord said to Moses: Gather the people together, and I will give them water.
21:16. Beyond that place appeared a well, about which the Lord said to Moses: “Gather the people together, and I will give them water.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Колодезь Беер отождествляют с «колодцем Беер-Елим (колодезь витязей) в земле Моавитской» (Ис XV:8).
Albert Barnes: Notes on the Bible - 1834
21:16: Beer is probably the "Well," afterward known as Beer-elim, the "well of heroes" Isa 15:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:16: Beer: Jdg 9:21
Gather: Num 20:8; Exo 17:6; Isa 12:3, Isa 41:17, Isa 41:18, Isa 43:20, Isa 49:10; Joh 4:10, Joh 4:14; Joh 7:37-39; Rev 21:6, Rev 22:1, Rev 22:17
John Gill
21:16 And from thence they went to Beer,.... A place so called from a well which sprung up here, of which the following account is given:
that is, the well whereof the Lord spake unto Moses; promising him to give it to the children of Israel, without asking for it; which was a very singular favour, and for which they were thankful: saying to him:
gather the people together, and I will give them water; for as they were now gone from the river Arnon, and the streams and brooks of it, they might be in want of water, though they did not murmur as they had been used to do; and without their petition for it, the Lord promises to give it to them; and that they might be witness of the miracle that would be wrought for them, they are ordered to be gathered together.
John Wesley
21:16 Beer - This place and Mattanah, Nahaliel, and Bamoth named here, Num 21:19, are not mentioned among those places where they pitched or encamped, Num. 33:1-49. Probably they did not pitch or encamp in these places, but only pass by or through them. I will give them water - In a miraculous manner. Before they prayed, God granted, and prevented them with the blessings of goodness. And as the brasen serpent was the figure of Christ, so is this well a figure of the spirit, who is poured forth for our comfort, and from him flow rivers of living waters.
Robert Jamieson, A. R. Fausset and David Brown
21:16 from thence they went to Beer--that is, a "well." The name was probably given to it afterwards [see Judg 9:21], as it is not mentioned (Num. 33:1-56).
21:1721:17: Յա՛յնժամ օրհնեաց Իսրայէլի զօրհնութիւնս զայս ՚ի վերայ ջրհորոյն։ Նուագեցէ՛ք նմա
17 Այն ժամանակ իսրայէլացիները ջրհորի մօտ այս երգը երգեցին.
17 Այն ատեն Իսրայէլ այս երգը երգեց.«Ո՛վ հոր, բղխէ՛։ Երգեցէ՛ք անոր
Յայնժամ օրհնեաց Իսրայէլի զօրհնութիւնս [331]զայս ի վերայ ջրհորոյն: Նուագեցէք նմա:

21:17: Յա՛յնժամ օրհնեաց Իսրայէլի զօրհնութիւնս զայս ՚ի վերայ ջրհորոյն։ Նուագեցէ՛ք նմա
17 Այն ժամանակ իսրայէլացիները ջրհորի մօտ այս երգը երգեցին.
17 Այն ատեն Իսրայէլ այս երգը երգեց.«Ո՛վ հոր, բղխէ՛։ Երգեցէ՛ք անոր
zohrab-1805▾ eastern-1994▾ western am▾
21:1717: Тогда воспел Израиль песнь сию: наполняйся, колодезь, пойте ему;
21:17 τότε τοτε at that ᾖσεν αδω sing Ισραηλ ισραηλ.1 Israel τὸ ο the ᾆσμα ασμα.1 this; he ἐπὶ επι in; on τοῦ ο the φρέατος φρεαρ pit ἐξάρχετε εξαρχω he; him
21:17 אָ֚ז ˈʔāz אָז then יָשִׁ֣יר yāšˈîr שׁיר sing יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שִּׁירָ֖ה ššîrˌā שִׁירָה song הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this עֲלִ֥י ʕᵃlˌî עלה ascend בְאֵ֖ר vᵊʔˌēr בְּאֵר well עֱנוּ־ ʕᵉnû- ענה sing לָֽהּ׃ lˈāh לְ to
21:17. tunc cecinit Israhel carmen istud ascendat puteus concinebantThen Israel sung this song: Let the well spring up. They sung thereto:
17. Then sang Israel this song: Spring up, O well; sing ye unto it:
21:17. Then Israel sang this verse: “Let the well rise up.” They sang:
Then Israel sang this song, Spring up, O well; sing ye unto it:

17: Тогда воспел Израиль песнь сию: наполняйся, колодезь, пойте ему;
21:17
τότε τοτε at that
ᾖσεν αδω sing
Ισραηλ ισραηλ.1 Israel
τὸ ο the
ᾆσμα ασμα.1 this; he
ἐπὶ επι in; on
τοῦ ο the
φρέατος φρεαρ pit
ἐξάρχετε εξαρχω he; him
21:17
אָ֚ז ˈʔāz אָז then
יָשִׁ֣יר yāšˈîr שׁיר sing
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שִּׁירָ֖ה ššîrˌā שִׁירָה song
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
עֲלִ֥י ʕᵃlˌî עלה ascend
בְאֵ֖ר vᵊʔˌēr בְּאֵר well
עֱנוּ־ ʕᵉnû- ענה sing
לָֽהּ׃ lˈāh לְ to
21:17. tunc cecinit Israhel carmen istud ascendat puteus concinebant
Then Israel sung this song: Let the well spring up. They sung thereto:
21:17. Then Israel sang this verse: “Let the well rise up.” They sang:
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Adam Clarke: Commentary on the Bible - 1831
21:17: Spring up, O well, etc. - This is one of the most ancient war songs in the world, but is not easily understood, which is commonly the case with all very ancient compositions, especially the poetic. See the remarks Exo 15:1 (note), etc.
Albert Barnes: Notes on the Bible - 1834
21:17: This song, recognized by all authorities as dating from the earliest times, and suggested apparently by the fact that God in this place gave the people water not from the rock, but by commanding Moses to cause a well to be dug, bespeaks the glad zeal, the joyful faith, and the hearty cooperation among all ranks, which possessed the people. In after time it may well have been the water-drawing song of the maidens of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:17: sang: Exo 15:1, Exo 15:2; Jdg 5:1; Psa 105:2, Psa 106:12; Isa 12:1, Isa 12:2, Isa 12:5; Jam 5:13
Spring up: Heb. ascend
sing ye: or answer
Geneva 1599
21:17 Then Israel sang this song, Spring up, O well; (f) sing ye unto it:
(f) You that receive the convenience of it, give praise for it.
John Gill
21:17 Then Israel sang this song,.... Being affected with the free favour and good will of God towards them:
spring up, O well; for the springing up of which they prayed in faith, believing in the promise of God, that it would spring up; and so encouraged one another not only to believe it, but even to sing on account of it before it actually did:
sing ye unto it; or on account of it praise the Lord for it; or "answer to it" (m), it being their manner to sing their songs by responses, or alternately.
(m) "respondete ei", Montanus; "alternis canite ei", Tigurine version, Piscator.
John Wesley
21:17 Spring up - Heb. ascend, that is, let thy waters, which now lie hid below in the earth, ascend for our use. It is either a prediction that it should spring up, or a prayer that it might.
Robert Jamieson, A. R. Fausset and David Brown
21:17 Then Israel sang--This beautiful little song was in accordance with the wants and feelings of travelling caravans in the East, where water is an occasion both of prayer and thanksgiving. From the princes using their official rods only, and not spades, it seems probable that this well was concealed by the brushwood or the sand, as is the case with many wells in Idumea still. The discovery of it was seasonable, and owing to the special interposition of God.
21:1821:18: զջրհորն զոր իշխանք փորեցին, եւ տաշեցին զնա թագաւորք ազգաց ՚ի թագաւորութեան իւրեանց՝ եւ ՚ի տիրել իւրեանց։ Եւ ՚ի ջրհորոյ անտի ՚ի Մանթանին.
18 «Փառաբանեցէ՜ք այն ջրհորը, որ փորեցին իշխանները, այն խորացրին յղկեցին ազգերի թագաւորները իրենց թագաւորութեան եւ տիրապետութեան ժամանակ»: Իսրայէլացիներն այդ ջրհորի մօտից գնացին դէպի Մանթանին,
18 Հորը, որ իշխանները փորեցին Որ ժողովուրդին ազնուականները փորեցին՝ Իրենց գաւազաններովը փորեցին»։
զջրհորն զոր իշխանք փորեցին, եւ տաշեցին զնա թագաւորք ազգաց ի թագաւորութեան իւրեանց եւ ի տիրել իւրեանց:

21:18: զջրհորն զոր իշխանք փորեցին, եւ տաշեցին զնա թագաւորք ազգաց ՚ի թագաւորութեան իւրեանց՝ եւ ՚ի տիրել իւրեանց։ Եւ ՚ի ջրհորոյ անտի ՚ի Մանթանին.
18 «Փառաբանեցէ՜ք այն ջրհորը, որ փորեցին իշխանները, այն խորացրին յղկեցին ազգերի թագաւորները իրենց թագաւորութեան եւ տիրապետութեան ժամանակ»: Իսրայէլացիներն այդ ջրհորի մօտից գնացին դէպի Մանթանին,
18 Հորը, որ իշխանները փորեցին Որ ժողովուրդին ազնուականները փորեցին՝ Իրենց գաւազաններովը փորեցին»։
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21:1818: колодезь, который выкопали князья, вырыли вожди народа с законодателем жезлами своими. Из пустыни [отправились] в Матанну,
21:18 φρέαρ φρεαρ pit ὤρυξαν ορυσσω dig αὐτὸ αυτος he; him ἄρχοντες αρχων ruling; ruler ἐξελατόμησαν εκλατομεω he; him βασιλεῖς βασιλευς monarch; king ἐθνῶν εθνος nation; caste ἐν εν in τῇ ο the βασιλείᾳ βασιλεια realm; kingdom αὐτῶν αυτος he; him ἐν εν in τῷ ο the κυριεῦσαι κυριευω lord; master αὐτῶν αυτος he; him καὶ και and; even ἀπὸ απο from; away φρέατος φρεαρ pit εἰς εις into; for Μανθαναιν μανθαναιν Manthanain; Manthanen
21:18 בְּאֵ֞ר bᵊʔˈēr בְּאֵר well חֲפָר֣וּהָ ḥᵃfārˈûhā חפר dig שָׂרִ֗ים śārˈîm שַׂר chief כָּר֨וּהָ֙ kārˈûhā כרה dig נְדִיבֵ֣י nᵊḏîvˈê נָדִיב willing הָ hā הַ the עָ֔ם ʕˈām עַם people בִּ bi בְּ in מְחֹקֵ֖ק mᵊḥōqˌēq חקק engrave בְּ bᵊ בְּ in מִשְׁעֲנֹתָ֑ם mišʕᵃnōṯˈām מִשְׁעֶנֶת support וּ û וְ and מִ mi מִן from מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert מַתָּנָֽה׃ mattānˈā מַתָּנָה Mattanah
21:18. puteus quem foderunt principes et paraverunt duces multitudinis in datore legis et in baculis suis de solitudine MatthanaThe well, which the princes dug, and the chiefs of the people prepared by the direction of the lawgiver, and with their staves. And they marched from the wilderness to Mathana.
18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, with their staves. And from the wilderness to Mattanah:
21:18. “The well, the leaders dug it, and the commanders of the multitude prepared it, at the direction of the lawgiver, and with their staffs.”
The princes digged the well, the nobles of the people digged it, by [the direction of] the lawgiver, with their staves. And from the wilderness [they went] to Mattanah:

18: колодезь, который выкопали князья, вырыли вожди народа с законодателем жезлами своими. Из пустыни [отправились] в Матанну,
21:18
φρέαρ φρεαρ pit
ὤρυξαν ορυσσω dig
αὐτὸ αυτος he; him
ἄρχοντες αρχων ruling; ruler
ἐξελατόμησαν εκλατομεω he; him
βασιλεῖς βασιλευς monarch; king
ἐθνῶν εθνος nation; caste
ἐν εν in
τῇ ο the
βασιλείᾳ βασιλεια realm; kingdom
αὐτῶν αυτος he; him
ἐν εν in
τῷ ο the
κυριεῦσαι κυριευω lord; master
αὐτῶν αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
φρέατος φρεαρ pit
εἰς εις into; for
Μανθαναιν μανθαναιν Manthanain; Manthanen
21:18
בְּאֵ֞ר bᵊʔˈēr בְּאֵר well
חֲפָר֣וּהָ ḥᵃfārˈûhā חפר dig
שָׂרִ֗ים śārˈîm שַׂר chief
כָּר֨וּהָ֙ kārˈûhā כרה dig
נְדִיבֵ֣י nᵊḏîvˈê נָדִיב willing
הָ הַ the
עָ֔ם ʕˈām עַם people
בִּ bi בְּ in
מְחֹקֵ֖ק mᵊḥōqˌēq חקק engrave
בְּ bᵊ בְּ in
מִשְׁעֲנֹתָ֑ם mišʕᵃnōṯˈām מִשְׁעֶנֶת support
וּ û וְ and
מִ mi מִן from
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
מַתָּנָֽה׃ mattānˈā מַתָּנָה Mattanah
21:18. puteus quem foderunt principes et paraverunt duces multitudinis in datore legis et in baculis suis de solitudine Matthana
The well, which the princes dug, and the chiefs of the people prepared by the direction of the lawgiver, and with their staves. And they marched from the wilderness to Mathana.
21:18. “The well, the leaders dug it, and the commanders of the multitude prepared it, at the direction of the lawgiver, and with their staffs.”
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Adam Clarke: Commentary on the Bible - 1831
21:18: The princes digged the well - with their staves - This is not easily understood. Who can suppose that the princes dug this well with their staves? And is there any other idea conveyed by our translation? The word חפרו chapharu, which is translated they digged, should be rendered they searched out, which is a frequent meaning of the root; and במשענתם bemishanotham, which we render with their staves, should be translated on their borders or confines, from the root שען shaan, to lie along. With these corrections the whole song may be read thus: -
Spring up, O well! Answer ye to it.
The well, the princes searched it out.
The nobles of the people have digged it.
By a decree, upon their own borders
This is the whole of the quotation from what is called the book of the wars of the Lord. But see Dr. Kennicott's remarks at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
21:18
By the direction of the lawgiver - Some render, with the lawgiver's scepter; i. e. under the direction and with the authority of Moses; compare Gen 49:10, and note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:18: princes: Ch2 17:7-9; Neh 3:1, Neh 3:5; Ti1 6:17, Ti1 6:18
the lawgiver: Deu 5:31, Deu 33:4; Isa 33:22; Joh 1:17; Jam 4:12
And from: Num 33:45-47
Geneva 1599
21:18 The princes digged the well, the nobles of the people digged it, by [the direction of] the (g) lawgiver, with their staves. And from the wilderness [they went] to Mattanah:
(g) Only Moses and Aaron, the heads of the people, struck the rock with the rod or staff, which gave water as a well that was deep digged.
John Gill
21:18 The princes digged the well,.... The princes and heads of the several tribes:
the nobles of the people digged it; the seventy elders, according to the Targum of Jonathan:
by the direction of the lawgiver; either the Lord himself, the lawgiver of his people, who pointed out the spot, and directed the princes where to dig, that is, be did this by Moses; and who, as Jarchi thinks, is the lawgiver, and not amiss: the Targums of Jonathan and Jerusalem render the word by Scribes, in the plural number, and interpret them of Moses and Aaron: and this the princes and nobles "dug with their staves"; either their walking sticks, or their rods, the ensigns of their authority; with these they smote the ground, or stuck them in a soft and sandy place, upon which the waters bubbled up and flowed out. Dr. Shaw (n) chooses to render the words, "with their united applause", or "clapping of hands", as the word in Chaldee signifies; or it may be expressed, as by Dr. Hunt, quoted by him, "by describing" or "marking out" the figure or fashion of the well "with staves". Mr. Ainsworth thinks that this well signified Christ, the fountain of gardens, and well of living waters; and the waters of it the Spirit and his graces, which are a well of living water springing up unto everlasting life; the means of which are the labours of the governors of the church, the ministers of Christ,by preaching the word, and opening the Scriptures; and such grace is worthy of a song, and to be had with joy out of the wells of salvation, Is 12:3,
and from the wilderness they went to Mattanah; from the wilderness near Arnon, which came out of the coasts of the Amorites, Num 21:13 to a place which signifies a gift. The Targums of Jonathan and Jerusalem render it,"and from the wilderness it was given to them for a gift''that is, the well; and so the people of God, that are called out of the wilderness of this world, and come up from it, are called to partake of the gifts and blessings of grace, which are freely given unto them of God.
(n) Travels, p. 67. Ed. 2.
John Wesley
21:18 With their staves - Probably as Moses smote the rock with his rod, so they struck the earth with their staves, as a sign that God would cause the water to flow out of the earth where they smote it, as he did before out of the rock. Perhaps they made holes with their staves in the sandy ground, and God caused the water immediately to spring up.
21:1921:19: եւ ՚ի Մանթանինայ ՚ի Մանայէլ. եւ ՚ի Մանայելէ ՚ի Բամովթ։
19 Մանթանինից՝ Մանայէլ, Մանայէլից՝ Բամոթ,
19 Եւ անապատէն դէպի Մաթանա գացին ու Մաթանայէն դէպի Նաալիէլ ու Նաալիէլէն դէպի Բամօթ
Եւ [332]ի ջրհորոյ անտի ի Մանթանին, եւ ի Մանթանինայ ի Մանայէլ, եւ ի Մանայելէ ի Բամովթ:

21:19: եւ ՚ի Մանթանինայ ՚ի Մանայէլ. եւ ՚ի Մանայելէ ՚ի Բամովթ։
19 Մանթանինից՝ Մանայէլ, Մանայէլից՝ Բամոթ,
19 Եւ անապատէն դէպի Մաթանա գացին ու Մաթանայէն դէպի Նաալիէլ ու Նաալիէլէն դէպի Բամօթ
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21:1919: из Матанны в Нагалиил, из Нагалиила в Вамоф,
21:19 καὶ και and; even ἀπὸ απο from; away Μανθαναιν μανθαναιν into; for Νααλιηλ νααλιηλ and; even ἀπὸ απο from; away Νααλιηλ νααλιηλ into; for Βαμωθ βαμωθ Bamōth; Vamoth
21:19 וּ û וְ and מִ mi מִן from מַּתָּנָ֖ה mmattānˌā מַתָּנָה Mattanah נַחֲלִיאֵ֑ל naḥᵃlîʔˈēl נַחֲלִיאֵל Nahaliel וּ û וְ and מִ mi מִן from נַּחֲלִיאֵ֖ל nnaḥᵃlîʔˌēl נַחֲלִיאֵל Nahaliel בָּמֹֽות׃ bāmˈôṯ בָּמֹות Bamoth
21:19. de Matthana Nahalihel de Nahalihel in BamothFrom Mathana unto Nahaliel: from Nahaliel unto Bamoth.
19. and from Mattanah to Nahaliel: and from Nahaliel to Bamoth:
21:19. They went from the wilderness to Mattanah, from Mattanah to Nahaliel, from Nahaliel to Bamoth,
And from Mattanah to Nahaliel: and from Nahaliel to Bamoth:

19: из Матанны в Нагалиил, из Нагалиила в Вамоф,
21:19
καὶ και and; even
ἀπὸ απο from; away
Μανθαναιν μανθαναιν into; for
Νααλιηλ νααλιηλ and; even
ἀπὸ απο from; away
Νααλιηλ νααλιηλ into; for
Βαμωθ βαμωθ Bamōth; Vamoth
21:19
וּ û וְ and
מִ mi מִן from
מַּתָּנָ֖ה mmattānˌā מַתָּנָה Mattanah
נַחֲלִיאֵ֑ל naḥᵃlîʔˈēl נַחֲלִיאֵל Nahaliel
וּ û וְ and
מִ mi מִן from
נַּחֲלִיאֵ֖ל nnaḥᵃlîʔˌēl נַחֲלִיאֵל Nahaliel
בָּמֹֽות׃ bāmˈôṯ בָּמֹות Bamoth
21:19. de Matthana Nahalihel de Nahalihel in Bamoth
From Mathana unto Nahaliel: from Nahaliel unto Bamoth.
21:19. They went from the wilderness to Mattanah, from Mattanah to Nahaliel, from Nahaliel to Bamoth,
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Albert Barnes: Notes on the Bible - 1834
21:19: Nahaliel - i. e. "brook of God;" the modern Wady Enkheileh. The Israelites must have crossed the stream not much above Ar.
Bamoth - Otherwise Bamoth-baal, "the high places of Baal" Num 22:41 : mentioned as near Dibon (Dhiban) in Jos 13:17, and Isa 15:2. See Num 32:34.
John Gill
21:19 And from Mattanah to Nahaliel, and from Nahaliel to Bamoth. All the Targums interpret this, and the following verse, not of the journeying of the children of Israel, but of the motion of the well, that that, from the place from whence it was given them, descended with them into the valleys, and from thence to the high places, as these words signify: and indeed those places are not mentioned in the journeys of the children of Israel, Num 33:1 and were not stations where they pitched, but places they passed through before they came to Abarim, and the wilderness of Kedemoth.
21:2021:20: Եւ ՚ի Բամովթայ յԱնայէն, որ է ՚ի դաշտին Մովաբայ, ՚ի կատարէ՛ կոփածուին՝ որ հայի ընդ անապատն։
20 Բամոթից՝ Անայէն, որը գտնւում է Մովաբացիների դաշտում՝ Կոփածոյ կոչուած լերան գագաթի մօտ, որ նայում է դէպի անապատ:
20 Եւ Բամօթէն Մովաբի դաշտին մէջ դէպի Եսիմոն* նայող Փասգայի գագաթը եղած հովիտը չուեցին։
եւ [333]ի Բամովթայ յԱնայէն, որ է ի դաշտին Մովաբայ, ի կատար կոփածուին`` որ հայի ընդ անապատն:

21:20: Եւ ՚ի Բամովթայ յԱնայէն, որ է ՚ի դաշտին Մովաբայ, ՚ի կատարէ՛ կոփածուին՝ որ հայի ընդ անապատն։
20 Բամոթից՝ Անայէն, որը գտնւում է Մովաբացիների դաշտում՝ Կոփածոյ կոչուած լերան գագաթի մօտ, որ նայում է դէպի անապատ:
20 Եւ Բամօթէն Մովաբի դաշտին մէջ դէպի Եսիմոն* նայող Փասգայի գագաթը եղած հովիտը չուեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:2020: из Вамофа в Гай, который в земле Моава, на вершине [горы] Фасги, обращенной лицем к пустыне.
21:20 καὶ και and; even ἀπὸ απο from; away Βαμωθ βαμωθ into; for νάπην ναπη who; what ἐστιν ειμι be ἐν εν in τῷ ο the πεδίῳ πεδιον from; away κορυφῆς κορυφη the λελαξευμένου λαξευω the βλέπον βλεπω look; see κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τῆς ο the ἐρήμου ερημος lonesome; wilderness
21:20 וּ û וְ and מִ mi מִן from בָּמֹ֗ות bbāmˈôṯ בָּמֹות Bamoth הַ ha הַ the גַּיְא֙ ggay גַּיְא valley אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field מֹואָ֔ב môʔˈāv מֹואָב Moab רֹ֖אשׁ rˌōš רֹאשׁ head הַ ha הַ the פִּסְגָּ֑ה ppisgˈā פִּסְגָּה Pisgah וְ wᵊ וְ and נִשְׁקָ֖פָה nišqˌāfā שׁקף look עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the יְשִׁימֹֽן׃ פ yᵊšîmˈōn . f יְשִׁימֹן Jeshimon
21:20. de Bamoth vallis est in regione Moab in vertice Phasga et quod respicit contra desertumFrom Bamoth, is a valley in the country of Moab, to the top of Phasga, which looked towards the desert.
20. and from Bamoth to the valley that is in the field of Moab, to the top of Pisgah, which looketh down upon the desert.
21:20. from Bamoth, a valley in the region of Moab, to the top of Pisgah, which looks out opposite the desert.
And from Bamoth [in] the valley, that [is] in the country of Moab, to the top of Pisgah, which looketh toward Jeshimon:

20: из Вамофа в Гай, который в земле Моава, на вершине [горы] Фасги, обращенной лицем к пустыне.
21:20
καὶ και and; even
ἀπὸ απο from; away
Βαμωθ βαμωθ into; for
νάπην ναπη who; what
ἐστιν ειμι be
ἐν εν in
τῷ ο the
πεδίῳ πεδιον from; away
κορυφῆς κορυφη the
λελαξευμένου λαξευω the
βλέπον βλεπω look; see
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τῆς ο the
ἐρήμου ερημος lonesome; wilderness
21:20
וּ û וְ and
מִ mi מִן from
בָּמֹ֗ות bbāmˈôṯ בָּמֹות Bamoth
הַ ha הַ the
גַּיְא֙ ggay גַּיְא valley
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
מֹואָ֔ב môʔˈāv מֹואָב Moab
רֹ֖אשׁ rˌōš רֹאשׁ head
הַ ha הַ the
פִּסְגָּ֑ה ppisgˈā פִּסְגָּה Pisgah
וְ wᵊ וְ and
נִשְׁקָ֖פָה nišqˌāfā שׁקף look
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
יְשִׁימֹֽן׃ פ yᵊšîmˈōn . f יְשִׁימֹן Jeshimon
21:20. de Bamoth vallis est in regione Moab in vertice Phasga et quod respicit contra desertum
From Bamoth, is a valley in the country of Moab, to the top of Phasga, which looked towards the desert.
21:20. from Bamoth, a valley in the region of Moab, to the top of Pisgah, which looks out opposite the desert.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Фасги — название одной из высот горного хребта Аварим.
Albert Barnes: Notes on the Bible - 1834
21:20: In the country of Moab - Rather, in the field of Moab: the upland pastures, or flat downs, intersected by the ravine of Wady Waleh.
Pisgah, which looketh toward Jeshimon - Or, "toward the waste." See Num 33:47. Pisgah was a ridge of the Abarim mountains, westward from Heshbon. From the summit the Israelites gained their first view of the wastes of the Dead Sea and of the valley of the Jordan: and Moses again ascended it, to view, before his death, the land of promise. The interest attaching to the spot, and the need of a convenient name for it, has led Christians often to designate it as "Nebo," rather than as "the mountain of, or near to, Nebo;" but the latter is the more correct: Nebo denoted the town Isa 15:2; Jer 48:1, Jer 48:22 on the western slope of the ridge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:20: country: Heb. field, Num 22:1, Num 26:63, Num 33:49, Num 33:50; Deu 1:5
to the: Num 23:14; Deu 3:27, Deu 4:49, Deu 34:1
Pisgah: or the hill
Jeshimon: or, the wilderness, Num 23:28
John Gill
21:20 And from Bamoth, in the valley,.... Or rather "to the valley", as the Targum of Onkelos, since Bamoth signifies high places; though, according to the Jerusalem Talmud (o), Bamoth, Baal, which seems to be the same place, was in a plain:
that is in the country of Moab; the valley belonged to Moab, into which Israel came:
to the top of Pisgah; not that the valley reached to the top, nor did the children of Israel go to the top of it, only Moses, but rather to the bottom, which indeed is meant; for it intends the beginning of it, where Pisgah, which was an high mountain near the plains of Moab, began, and which was properly the foot of it:
which looketh towards Jeshimon; that is, Pisgah, as Jarchi rightly interprets it, which looked over a place called Jeshimon; and which signifies a wilderness, and is no other indeed than the wilderness of Kedemoth, Deut 2:26 for from thence the following messengers were sent.
(o) Sheviith, fol. 38. 4.
John Wesley
21:20 Pisgah - This was the top of those high hills of Abarim.
21:2121:21: Եւ առաքեաց Մովսէս հրեշտակս առ արքայն Ամովրհացւոց բանի՛ւք խաղաղութեան՝ եւ ասէ.
21 Մովսէսն[33] ամորհացիների արքայի մօտ պատգամաւորներ ուղարկեց խաղաղութեան խօսքերով: Նա ասաց. «Թո՛յլ տուր անցնենք քո երկրով:[33] 33. Եբրայերէնում՝ իսրայէլացիները:
21 Եւ Իսրայէլ դեսպաններ ղրկեց Ամօրհացիներուն Սեհոն թագաւորին՝ ըսելով.
Եւ առաքեաց [334]Մովսէս հրեշտակս առ արքայն Ամովրհացւոց բանիւք խաղաղութեան եւ ասէ:

21:21: Եւ առաքեաց Մովսէս հրեշտակս առ արքայն Ամովրհացւոց բանի՛ւք խաղաղութեան՝ եւ ասէ.
21 Մովսէսն[33] ամորհացիների արքայի մօտ պատգամաւորներ ուղարկեց խաղաղութեան խօսքերով: Նա ասաց. «Թո՛յլ տուր անցնենք քո երկրով:
[33] 33. Եբրայերէնում՝ իսրայէլացիները:
21 Եւ Իսրայէլ դեսպաններ ղրկեց Ամօրհացիներուն Սեհոն թագաւորին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
21:2121: И послал Израиль послов к Сигону, царю Аморрейскому, чтобы сказать:
21:21 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Μωυσῆς μωσευς Mōseus; Mosefs πρέσβεις πρεσβυς to; toward Σηων σηων monarch; king Αμορραίων αμορραιος word; log εἰρηνικοῖς ειρηνικος peaceful λέγων λεγω tell; declare
21:21 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to סִיחֹ֥ן sîḥˌōn סִיחֹון Sihon מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
21:21. misit autem Israhel nuntios ad Seon regem Amorreorum dicensAnd Israel sent messengers to Sehon king of the Amorrhites, saying:
21. And Israel sent messengers unto Sihon king of the Amorites, saying,
21:21. Then Israel sent messengers to Sihon, the king of the Amorites, saying:
And Israel sent messengers unto Sihon king of the Amorites, saying:

21: И послал Израиль послов к Сигону, царю Аморрейскому, чтобы сказать:
21:21
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Μωυσῆς μωσευς Mōseus; Mosefs
πρέσβεις πρεσβυς to; toward
Σηων σηων monarch; king
Αμορραίων αμορραιος word; log
εἰρηνικοῖς ειρηνικος peaceful
λέγων λεγω tell; declare
21:21
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
סִיחֹ֥ן sîḥˌōn סִיחֹון Sihon
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
21:21. misit autem Israhel nuntios ad Seon regem Amorreorum dicens
And Israel sent messengers to Sehon king of the Amorrhites, saying:
21:21. Then Israel sent messengers to Sihon, the king of the Amorites, saying:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
21: Sihon and Og Overthrown.B. C. 1452.
21 And Israel sent messengers unto Sihon king of the Amorites, saying, 22 Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king's high way, until we be past thy borders. 23 And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel. 24 And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong. 25 And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof. 26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon. 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. 31 Thus Israel dwelt in the land of the Amorites. 32 And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that were there. 33 And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei. 34 And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. 35 So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land.
We have here an account of the victories obtained by Israel over Sihon and Og, which must be distinctly considered, not only because they are here distinctly related, but because long afterwards the memorial of them is distinctly celebrated, and they are severally assigned as instances of everlasting mercy. He slew Sihon king of the Amorites, for his mercy endureth for ever, and Og the king of Bashan, for his mercy endureth for ever, Ps. cxxxvi. 19, 20.
I. Israel sent a peaceable message to Sihon king of the Amorites (v. 21), but received an unpeaceable return, worse than that of the Edomites to the like message, ch. xx. 18, 20. For the Edomites only refused them a passage, and stood upon their own defence to keep them out; but Sihon went out with his forces against Israel in the wilderness, out of his own borders, without any provocation given him (v. 23), and so ran himself upon his own ruin. Jephtha intimates that he was prompted by his politics to do this (Judg. xi. 20), Sihon trusted not Israel to pass through his coast; but his politics deceived him, for Moses says, God hardened his spirit and made his heart obstinate, that he might deliver him into the hand of Israel, Deut. ii. 30. The enemies of God's church are often infatuated in those very counsels which they think most wisely taken. Sihon's army was routed, and not only so, but all his country came into the possession of Israel, v. 24, 25. This seizure is justified, 1. Against the Amorites themselves, for they were the aggressors, and provoked the Israelites to battle; and yet, perhaps, that would not have been sufficient to entitle Israel to their land, but that God himself, the King of nations, the Lord of the whole earth, had given them a grant of it. The Amorites formed one of the devoted nations whose land God had promised to Abraham and his seed, which promise should be performed when the iniquity of the Amorites should be full, Gen. xv. 16. Jephtha insists upon this grant as their title, Judg. xi. 23, 24. The victory which God gave them over the Amorites put them in possession, and then, the promise made to their fathers having given them a right, by virtue of that they kept possession. 2. Against the Moabites, who had formerly been the lords-proprietors of this country. If they should ever lay claim to it, and should plead that God himself had provided that none of their land should be given to Israel for a possession (Deut. ii. 9), Moses here furnishes posterity with a replication to their plea, and Jephtha makes use of it against the Amorites 260 years afterwards, when Israel's title to this country was questioned. (1.) The justification itself is that though it was true this country had belonged to the Moabites, yet the Amorites had taken it from them some time before, and were now in full and quiet possession of it, v. 26. The Israelites did not take it out of the hands of the Moabites, they had before lost it to the Amorites, and were constrained to give up their pretensions to it; and, when Israel had taken it from the Amorites, they were under no obligation to restore it to the Moabites, whose title to it was long since extinguished. See here the uncertainty of worldly possessions, how often they change their owners, and how soon we may be deprived of them, even when we think ourselves most sure of them; they make themselves wings. It is our wisdom therefore to secure the good part which cannot be taken away from us. See also the wisdom of the divine Providence and its perfect foresight, by which preparation is made long before for the accomplishment of all God's purposes in their season. This country being designed in due time for Israel, it is beforehand put into the hand of the Amorites, who little think that they have it but as trustees till Israel come of age, and then must surrender it. We understand not the vast reaches of Providence, but known unto God are all his works, as appears in this instance, that he set the bounds of the people according to the number of the children of Israel, Deut. xxxii. 8. All that land which he intended for his chosen people he put into the possession of the devoted nations, that were to be driven out. (2.) For proof of the allegation, he refers to the authentic records of the country, for so their proverbs or songs were, one of which he quotes some passages out of (v. 27-30), which sufficiently proves what is vouched for, namely, [1.] That such and such places that are here named, though they had been in the possession of the Moabites, had by right of war become the dominion of Sihon king of the Amorites. Heshbon had become his city, and he obtained such a quiet possession of it that it was built and prepared for him (v. 27), and the country to Dibon and Nophah was likewise subdued, and annexed to the kingdom of the Amorites, v. 30. [2.] That the Moabites were utterly disabled ever to regain the possession. Even Ar of Moab, though not taken or attempted by Sihon, but still remaining the metropolis of Moab, yet was so wasted by this loss that is would never be able to make head, v. 28. The Moabites were undone, and even Chemosh their god had given them up, as unable to rescue them out of the hands of Sihon, v. 29. By all this it appears that the Moabites' claim to this country was barred for ever. There may be a further reason for inserting this Amorite poem, namely, to show that the triumphing of the wicked is short. Those that had conquered the Moabites, and insulted over them, were now themselves conquered and insulted over by the Israel of God. It is very probable that the same Sihon, king of the Amorites, that had got this country from the Moabites, now lost it to the Israelites; for, though it is said to be taken from a former king of Moab (v. 26), yet not by a former king of the Amorites; and then it shows how sometimes justice makes men to see the loss of that which they got by violence, and were puffed up with the gain of. They are exalted but for a little while, Job xxiv. 24.
II. Og king of Bashan, instead of being warned by the fate of his neighbours to make peace with Israel, is instigated by it to make war with them, which proves in like manner to be his destruction. Og was also an Amorite, and therefore perhaps thought himself better able to deal with Israel than his neighbours were, and more likely to prevail, because of his own gigantic strength and stature, which Moses takes notice of, Deut. iii. 11, where he gives a more full account of this story. Here observe, 1. That the Amorite begins the war (v. 33): He went out to battle against Israel. His country was very rich and pleasant. Bashan was famous for the best timber (witness the oaks of Bashan), and the best breed of cattle, witness the bulls and kine of Bashan, and the lambs and rams of that country, which are celebrated, Deut. xxxii. 14. Wicked men do their utmost to secure themselves and their possessions against the judgments of God, but all in vain, when their day comes, on which they must fall. 2. That God interests himself in the cause, bids Israel not to fear this threatening force, and promises a complete victory: "I have delivered him into thy hand (v. 34); the thing is as good as done already, it is all thy own, enter and take possession." Giants are but worms before God's power. 3. That Israel is more than a conqueror, not only routs the enemies' army, but gains the enemies' country, which afterwards was part of the inheritance of the two tribes and a half that were first seated on the other side Jordan. God gave Israel these successes, while Moses was yet with them, both for his comfort (that he might see the beginning of that glorious work, which he must not live to see the finishing of) and for the encouragement of the people in the war of Canaan under Joshua. Though this was to them in comparison but as the day of small things, yet it was an earnest of great things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:21: Num 20:14-19; Deu 2:26-28; Jdg 11:19-21
Carl Friedrich Keil and Franz Delitzsch
21:21
Defeat of the Amorite Kings, Sihon of Heshbon and Og of Bashan, and Conquest of their Kingdoms.
Num 21:21-23
When the Israelites reached the eastern border of the kingdom of the Amorite king Sihon (see at Num 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. Num 21:22 and Num 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 (Deut 2:24-25); for the Amorites belonged to the Canaanitish tribes which were ripe for the judgment of extermination (Gen 15:16). And if, notwithstanding this, the Israelites sent to him with words of peace (Deut 2:26), this was simply done to leave the decision of his fate in his own hand (see at Deut 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 Josh 13:18; Josh 21:37, and Jer 48:21, also points (see at Josh 13:18).
Num 21:24-26
Israel smote him with the edge of the sword, i.e., without quarter (see Gen 34:26), and took possession of his land "from Arnon (Mojeb) to the Jabbok, unto the children of Ammon," i.e., to the upper Jabbok, the modern Nahr or Moiet Ammn. The Jabbok, now called Zerka, i.e., the blue, does not take its rise, as Seetzen supposed, on the pilgrim-road by the castle of Zerka; but its source, according to Abulfeda (tab. Syr. p. 91) and Buckingham, is the Nahr Ammn, which flowed down from the ancient capital of the Ammonites, and was called the upper Jabbok, and formed the western border of the Ammonites towards the kingdom of Sihon, and subsequently towards Gad (Deut 2:37; Deut 3:16; Josh 12:2). "For the border of the Ammonites was strong" (firm), i.e., strongly fortified; "for which reason Sihon had only been able to push his conquests to the upper Jabbok, not into the territory of the Ammonites." This explanation of Knobel's is perfectly correct; since the reason why the Israelites did not press forward into the country of the Ammonites, was not the strength of their frontier, but the word of the Lord, "Make not war upon them, for I shall give thee no possession of the land of the children of Ammon" (Deut 2:19). God had only promised the patriarchs, on behalf of their posterity, that He would give them the land of Canaan, which was bounded towards the east by the Jordan (Num 34:2-12; compared with Gen 10:19 and Gen 15:19-21); and the Israelites would have received no settlement at all on the eastern side of the Jordan, had not the Canaanitish branch of the Amorites extended itself to that side in the time of Moses, and conquered a large portion of the possessions of the Moabites, and also (according to Josh 13:25, as compared with Judg 11:13) of the Ammonites, driving back the Moabites as far as the Arnon, and the Ammonites behind the Nahr Ammn. With the defeat of the Amorites, all the land that they had conquered passed into the possession of the Israelites, who took possession of these towns (cf. Deut 2:34-36). The statement in Num 21:25, that Israel settled in all the towns of the Amorites, is somewhat anticipatory of the history itself, as the settlement did not occur till Moses gave the conquered land to the tribes of Reuben and Gad for a possession (Num 32). The only places mentioned here are Heshbon and her daughters, i.e., the smaller towns belonging to it (cf. Josh 13:17), which are enumerated singly in Num 32:34-38, and Josh 13:15-28. In explanation of the expression, "Heshbon and her daughters," it is added in Num 21:26, that Heshbon was the city, i.e., the capital of the Amorite king Sihon, who had made war upon the former king of Moab, and taken away all his land as far as the Arnon. Consequently, even down to the time of the predecessor of Balak, the king of the Moabites at that time, the land to the north of the Arnon, and probably even as far as the lower Jabbok, to which point the kingdom of Sihon extended (see Deut 3:12-13; Josh 12:5), belonged to the Moabites. And in accordance with this, the country where the Israelites encamped opposite to Jericho, before crossing the Jordan, is reckoned as part of the land of Moab (Deut 1:5; Deut 29:1; Deut 32:49; Deut 34:5-6), and called Arboth Moab (see Num 22:1); whilst the women who seduced the Israelites to join in the idolatrous worship of Baal Peor are called daughters of Moab (Num 25:1).
Num 21:27-28
The glorious conquest and destruction of the capital of the powerful king of the Amorites, in the might of the Lord their God, inspired certain composers of proverbs (משׁלים denom. from משׁל) to write songs in commemoration of the victory. Three strophes are given from a song of this kind, and introduced with the words "therefore,' sc., because Heshbon had fallen in this manner, "the composers of proverbs say." The first strophe (Num 21:27 and Num 21:28) runs thus: "Come to Heshbon: Built and restored be the city of Sihon! For fire went out of Heshbon; flames from the city of Sihon. It devoured Ar Moab, the lords of the heights of Arnon." The summons to come to Heshbon and build this ruined city up again, was not addressed to the Israelites, but to the conquered Amorites, and is to be interpreted as ironical (F. v. Meyer; Ewald, Gesch. ii. pp. 267, 268): "Come to Heshbon, ye victorious Amorites, and build your royal city up again, which we have laid in ruins! A fire has gone out of it, and burned up Ar Moab, and the lords of the heights of the Arnon." The reference is to the war-fire, which the victorious Amorites kindled from Heshbon in the land of Moab under the former king of Moab; that is to say, the war in which they subjugated Ar Moab and the possessors of the heights of Arnon. Ar Moab (see at Num 21:15) appears to have been formerly the capital of all Moabitis, or at least of that portion of it which was situated upon the northern side of the Arnon; and the prominence given to it in Deut 2:9, Deut 2:18, Deut 2:29, is in harmony with this. The heights of Arnon are mentioned as the limits to which Sihon had carried his victorious supremacy over Moab. The "lords" of these heights are the Moabites.
Num 21:29
Second strophe: "Woe to thee, Moab! Thou art lost, people of Chemosh! He has given up his sons as fugitives, and his daughters into captivity-To Sihon, king of the Amorites." The poet here turns to Moab, and announces its overthrow. Chemosh (כּמושׁ, from כּמושׁ = כּבשׁ, subactor, domitor) was the leading deity of the Moabites (Jer 48:7) as well as of the Ammonites (Judg 11:24), and related not only to Milcom, a god of the Ammonites, but also to the early Canaanitish deity Baal and Moloch. According to a statement of Jerome (on Is 15:1-9), it was only another name for Baal Peor, probably a god of the sun, which was worshipped as the king of his nation and the god of war. He is found in this character upon the coins of Areopolis, standing upon a column, with a sword in his right hand and a lance and shield in the left, and with two fire-torches by his side (cf. Ekhel doctr. numm. vet. iii. p. 504), and was appeased by the sacrifice of children in times of great distress (4Kings 3:27). Further information, and to some extent a different view, are found in the article by J. G. Mller in Herzog's Cyclopaedia. The subject to נתן is neither Moab nor Jehovah, but Chemosh. The thought is this: as Chemosh, the god of Moab, could not deliver his people from the Amorite king; so now that Israel has conquered the latter, Moab is utterly lost. In the triumph which Israel celebrated over Moab through conquering its conquerors, there is a forewarning expressed of the ultimate subjection of Moab under the sceptre of Israel.
Num 21:30
Third strophe, in which the woe evoked upon Moab is justified: "We cast them down: Heshbon is lost even to Dibon; and we laid it waste even to Nophah, with fire to Medeba." ונּירם is the first pers. pl. imperf. Kal of ירה with the suffix ־ם for ־ם (as in Ex 29:30). ירה, to cast arrows, to shoot down (Ex 19:13): figuratively to throw to the ground (Ex 15:4). נשּׁים for נשּׁם, first pers. pl. imperf. Hiph. of נשׁה, synonymous with נצה, Jer 4:7. The suffixes of both verbs refer to the Moabites as the inhabitants of the cities named. Accordingly Heshbon also is construed as a masculine, because it was not the town as such, but the inhabitants, that were referred to. Heshbon, the residence of king Sihon, stood pretty nearly in the centre between the Arnon and the Jabbok (according to the Onom. twenty Roman miles from the Jordan, opposite to Jericho), and still exists in extensive ruins with deep bricked wells, under the old name of Hesbn (cf. v. Raumer, Pal. p. 262). On Dibon in the south, not more than an hour from Arnon. Nophach is probably the same as Nobach, Judg 8:11, but not the same as Kenath, which was altered into Nobach (Num 32:42). According to Judg 8:11, it was near Jogbeha, not far from the eastern desert; and in all probability it still exists in the ruined place called Nowakis (Burckhardt, p. 619; Buckingham, ii. p. 46; Robinson, App. p. 188), to the north-west of Ammn (Rabbath-Ammon). Nophach, therefore, is referred to as a north-eastern town or fortress, and contrasted with Dibon, which was in the south. The words which follow, עד מ אשׁר, "which to Medeba," yield no intelligible meaning. The Seventy give πῦρ ἐπὶ Μ. (fire upon Medeba), and seem to have adopted the reading עד אשׁ. In the Masoretic punctuation also, the ר in אשׁר is marked as suspicious by a punct. extraord. Apparently, therefore, אשׁר was a copyist's error of old standing for אשׁ, and is to be construed as governed by the verb נשּׁים, "with fire to Medeba." The city was about two hours to the south-east of Heshbon, and is still to be seen in ruins bearing the name of Medaba, upon the top of a hill of about half-an-hour's journey in circumference (Burckhardt, p. 625; v. Raumer, Pal. pp. 264-5).
(Note: Ewald and Bleek (Einleitung in d. A. T. p. 200) are both agreed that this ode was composed on the occasion of the defeat of the Amorites by the Israelites, and particularly on the capture of the capital Heshbon, as it depicts the fall of Heshbon in the most striking way; and this city was rebuilt shortly afterwards by the Reubenites, and remained ever afterwards a city of some importance. Knobel, on the other hand, has completely misunderstood the meaning and substance of the verses quoted, and follows some of the earliest commentators, such as Clericus and others, in regarding the ode as an Amoritish production, and interpreting it as relating to the conquest and fortification of Heshbon by Sihon.)
Num 21:31-32
When Israel was sitting, i.e., encamped, in the land of the Amorites, Moses reconnoitred Jaezer, after which the Israelites took "its daughters," i.e., the smaller places dependent upon Jaezer, and destroyed the Amorites who dwelt in them. It is evident from Num 32:35, that Jaezer was not only conquered, but destroyed. This city, which was situated, according to the Onom. (s. v. Jazer), ten Roman miles to the west of Philadelphia (Rabbath-Ammon), and fifteen Roman miles to the north of Heshbon, is most probably to be sought for (as Seetzen supposes, i. pp. 397, 406, iv. p. 216) in the ruins of es Szr, at the source of the Nahr Szr, in the neighbourhood of which Seetzen found some pools, which are probably the remains of "the sea of Jazer," mentioned in Jer 48:32. There is less probability in Burckhardt's conjecture, that it is to be found in the ruins of Ain Hazir, near Kherbet el Suk, to the south-west of es Salt; though v. Raumer (Pal. p. 262) decides in its favour (see my Commentary on Josh 13:25).
Num 21:33-35
The Israelites then turned towards the north, and took the road to Bashan, where king Og came against them with his people, to battle at Edrei. From what point it was that the Israelites entered upon the expedition against Bashan, is not stated either here or in Deut 3:1., where Moses recapitulates these events, and gives a more detailed account of the conquests than he does here, simply because it was of no importance in relation to the main object of the history. We have probably to picture the conquest of the kingdoms of Sihon and Og as taking place in the following manner: namely, that after Sihon had been defeated at Jahza, and his capital had been speedily taken in consequence of this victory, Moses sent detachments of his army from the places of encampment mentioned in Num 21:16, Num 21:18-20, into the different divisions of his kingdom, for the purpose of taking possession of their towns. After the conquest of the whole of the territory of Sihon, the main army advanced to Bashan and defeated king Og in a great battle at Edrei, whereupon certain detachments of the army were again despatched, under courageous generals, to secure the conquest of the different parts of his kingdom (cf. Num 32:39, Num 32:41-42). The kingdom of Og embraced the northern half of Gilead, i.e., the country between the Jabbok and the Mandhur (Deut 3:13; Josh 12:5), the modern Jebel Ajlun, and "all Bashan," or "all the region of Argob" (Deut 3:4, Deut 3:13-14), the modern plain of Jaulan and Hauran, which extended eastwards to Salcah, north-eastwards to Edrei (Deut 3:10), and northwards to Geshur and Maacha (Josh 12:5). For further remarks, see Deut 3:10. There were two towns in Bashan of the name of Edrei. One of them, which is mentioned in Deut 1:4 and Josh 12:4, along with Ashtaroth, as a second residence of king Og, is described in the Onom. (s. v. Ashtaroth and Edrei) as six Roman miles, i.e., fully two hours, from Ashtaroth, and twenty-four or twenty-five miles from Bostra, and called Adraa or Adara. This is the modern Der or Dra (in Burckhardt, p. 385; Seetzen, i. pp. 363, 364), and Draah, Idderat (in Buckingham, Syr. ii. p. 146), a place which still exists, consisting of a number of miserable houses, built for the most part of basalt, and standing upon a small elevation in a treeless, hilly region, with the ruins of an old church and other smaller buildings, supposed to belong to the time when Draa, Adraa (as urbs Arabiae), was an episcopal see, on the east of the pilgrim-road between Remtha and Mezareib, by the side of a small wady (see Ritter, Erdk. xv. pp. 838ff.). The other Edrei, which is mentioned in Deut 3:10 as the north-western frontier of Bashan, was farther towards the north, and is still to be seen in the ruins of Zorah or Ethra (see at Deut 3:10). In the present instance the southern town is intended, which was not far from the south-west frontier of Bashan, as Og certainly did not allow the Israelites to advance to the northern frontier of his kingdom before he gave them battle.
Num 21:34-35
Just as in the case of Sihon, the Lord had also promised the Israelites a victory over Og, and had given him into their power, so that they smote him, with his sons and all his people, without leaving any remnant, and executed the ban, according to Deut 2:34, upon both the kings. (See the notes on Deut 3).
John Gill
21:21 And Israel sent messengers unto Sihon king of the Amorites,.... Who were one of the nations of the Canaanites, and a principal and powerful one, and who were devoted to destruction, and their land designed for the people of Israel; see Gen 15:16, at this time Sihon was their king, to whom Moses, in the name of Israel, sent a very peaceable message from the wilderness of Kedemoth, which lay near his country, Deut 2:26,
saying; as follows.
John Wesley
21:21 Sent messengers - By God's allowance, that so Sihon's malice might be the more evident and inexcusable, and their title to his country more clear in the judgment of all men, as being gotten by a just war, into which they were forced for their own defence.
Robert Jamieson, A. R. Fausset and David Brown
21:21 Israel sent messengers unto Sihon--The rejection of their respectful and pacific message was resented--Sihon was discomfited in battle--and Israel obtained by right of conquest the whole of the Amorite dominions.
21:2221:22: Անցցո՛ւք ընդ երկիր քո. զճանապարհա՛յն գնասցուք. ո՛չ խոտորեսցուք յանդս եւ ո՛չ յայգիս. եւ ո՛չ արբցուք ջուր ՚ի ջրհորոց քոց. ճանապարհ զարքունի՛ գնասցուք մինչեւ անցցուք ընդ սահմանս քո[1403]։ [1403] Այլք. Ոչ խոտորեսցուք ո՛չ յան՛՛... մինչեւ անցցուք ըստ սահմա՛՛։
22 Ճանապարհով կը գնանք, չենք շեղուի ո՛չ դաշտերի, ո՛չ էլ այգիների մէջ եւ ո՛չ իսկ քո ջրհորներից ջուր կը խմենք: Արքունի ճանապարհով կը գնանք, մինչեւ որ անցնենք քո սահմաններից»:
22 «Թողուր որ երկրէդ անցնինք. արտի կամ այգիի մէջ չենք մտներ, հորի ջուրէ չենք խմեր. մինչեւ որ քու սահմանէդ անցնինք՝ արքունական ճամբայէն կ’երթանք»։
Անցցուք ընդ երկիր քո. զճանապարհայն գնասցուք,`` ոչ խոտորեսցուք` ոչ յանդս եւ ոչ յայգիս, եւ ոչ արբցուք ջուր ի ջրհորոց քոց. ճանապարհ զարքունի գնասցուք մինչեւ անցցուք ըստ սահմանս քո:

21:22: Անցցո՛ւք ընդ երկիր քո. զճանապարհա՛յն գնասցուք. ո՛չ խոտորեսցուք յանդս եւ ո՛չ յայգիս. եւ ո՛չ արբցուք ջուր ՚ի ջրհորոց քոց. ճանապարհ զարքունի՛ գնասցուք մինչեւ անցցուք ընդ սահմանս քո[1403]։
[1403] Այլք. Ոչ խոտորեսցուք ո՛չ յան՛՛... մինչեւ անցցուք ըստ սահմա՛՛։
22 Ճանապարհով կը գնանք, չենք շեղուի ո՛չ դաշտերի, ո՛չ էլ այգիների մէջ եւ ո՛չ իսկ քո ջրհորներից ջուր կը խմենք: Արքունի ճանապարհով կը գնանք, մինչեւ որ անցնենք քո սահմաններից»:
22 «Թողուր որ երկրէդ անցնինք. արտի կամ այգիի մէջ չենք մտներ, հորի ջուրէ չենք խմեր. մինչեւ որ քու սահմանէդ անցնինք՝ արքունական ճամբայէն կ’երթանք»։
zohrab-1805▾ eastern-1994▾ western am▾
21:2222: позволь мне пройти землею твоею; не будем заходить в поля и виноградники, не будем пить воды из колодезей [твоих], а пойдем путем царским, доколе не перейдем пределов твоих.
21:22 παρελευσόμεθα παρερχομαι pass; transgress διὰ δια through; because of τῆς ο the γῆς γη earth; land σου σου of you; your τῇ ο the ὁδῷ οδος way; journey πορευσόμεθα πορευομαι travel; go οὐκ ου not ἐκκλινοῦμεν εκκλινω deviate; avoid οὔτε ουτε not; neither εἰς εις into; for ἀγρὸν αγρος field οὔτε ουτε not; neither εἰς εις into; for ἀμπελῶνα αμπελων vineyard οὐ ου not πιόμεθα πινω drink ὕδωρ υδωρ water ἐκ εκ from; out of φρέατός φρεαρ pit σου σου of you; your ὁδῷ οδος way; journey βασιλικῇ βασιλικος regal; royal πορευσόμεθα πορευομαι travel; go ἕως εως till; until παρέλθωμεν παρερχομαι pass; transgress τὰ ο the ὅριά οριον frontier σου σου of you; your
21:22 אֶעְבְּרָ֣ה ʔeʕbᵊrˈā עבר pass בְ vᵊ בְּ in אַרְצֶ֗ךָ ʔarṣˈeḵā אֶרֶץ earth לֹ֤א lˈō לֹא not נִטֶּה֙ niṭṭˌeh נטה extend בְּ bᵊ בְּ in שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field וּ û וְ and בְ vᵊ בְּ in כֶ֔רֶם ḵˈerem כֶּרֶם vineyard לֹ֥א lˌō לֹא not נִשְׁתֶּ֖ה ništˌeh שׁתה drink מֵ֣י mˈê מַיִם water בְאֵ֑ר vᵊʔˈēr בְּאֵר well בְּ bᵊ בְּ in דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king נֵלֵ֔ךְ nēlˈēḵ הלך walk עַ֥ד ʕˌaḏ עַד unto אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] נַעֲבֹ֖ר naʕᵃvˌōr עבר pass גְּבֻלֶֽךָ׃ gᵊvulˈeḵā גְּבוּל boundary
21:22. obsecro ut transire mihi liceat per terram tuam non declinabimus in agros et vineas non bibemus aquas ex puteis via regia gradiemur donec transeamus terminos tuosI beseech thee that I may have leave to pass through thy land: we will not go aside into the fields or the vineyards, we will not drink waters of the wells, we will go the king's highway, till we be past thy borders.
22. Let me pass through thy land: we will not turn aside into field, or into vineyard; we will not drink of the water of the wells: we will go by the king’s way, until we have passed thy border.
21:22. “I beg you to permit me to cross through your land. We will not turn aside into the fields or the vineyards. We will not drink waters from the wells. We will travel by the royal way, until we have passed your borders.”
Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink [of] the waters of the well: [but] we will go along by the king' s [high] way, until we be past thy borders:

22: позволь мне пройти землею твоею; не будем заходить в поля и виноградники, не будем пить воды из колодезей [твоих], а пойдем путем царским, доколе не перейдем пределов твоих.
21:22
παρελευσόμεθα παρερχομαι pass; transgress
διὰ δια through; because of
τῆς ο the
γῆς γη earth; land
σου σου of you; your
τῇ ο the
ὁδῷ οδος way; journey
πορευσόμεθα πορευομαι travel; go
οὐκ ου not
ἐκκλινοῦμεν εκκλινω deviate; avoid
οὔτε ουτε not; neither
εἰς εις into; for
ἀγρὸν αγρος field
οὔτε ουτε not; neither
εἰς εις into; for
ἀμπελῶνα αμπελων vineyard
οὐ ου not
πιόμεθα πινω drink
ὕδωρ υδωρ water
ἐκ εκ from; out of
φρέατός φρεαρ pit
σου σου of you; your
ὁδῷ οδος way; journey
βασιλικῇ βασιλικος regal; royal
πορευσόμεθα πορευομαι travel; go
ἕως εως till; until
παρέλθωμεν παρερχομαι pass; transgress
τὰ ο the
ὅριά οριον frontier
σου σου of you; your
21:22
אֶעְבְּרָ֣ה ʔeʕbᵊrˈā עבר pass
בְ vᵊ בְּ in
אַרְצֶ֗ךָ ʔarṣˈeḵā אֶרֶץ earth
לֹ֤א lˈō לֹא not
נִטֶּה֙ niṭṭˌeh נטה extend
בְּ bᵊ בְּ in
שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field
וּ û וְ and
בְ vᵊ בְּ in
כֶ֔רֶם ḵˈerem כֶּרֶם vineyard
לֹ֥א lˌō לֹא not
נִשְׁתֶּ֖ה ništˌeh שׁתה drink
מֵ֣י mˈê מַיִם water
בְאֵ֑ר vᵊʔˈēr בְּאֵר well
בְּ bᵊ בְּ in
דֶ֤רֶךְ ḏˈereḵ דֶּרֶךְ way
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
נֵלֵ֔ךְ nēlˈēḵ הלך walk
עַ֥ד ʕˌaḏ עַד unto
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
נַעֲבֹ֖ר naʕᵃvˌōr עבר pass
גְּבֻלֶֽךָ׃ gᵊvulˈeḵā גְּבוּל boundary
21:22. obsecro ut transire mihi liceat per terram tuam non declinabimus in agros et vineas non bibemus aquas ex puteis via regia gradiemur donec transeamus terminos tuos
I beseech thee that I may have leave to pass through thy land: we will not go aside into the fields or the vineyards, we will not drink waters of the wells, we will go the king's highway, till we be past thy borders.
21:22. “I beg you to permit me to cross through your land. We will not turn aside into the fields or the vineyards. We will not drink waters from the wells. We will travel by the royal way, until we have passed your borders.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:22: Num 20:17
John Gill
21:22 Let me pass through thy land,.... Through some part of it, which would have been a shorter way to the river Jordan, over which Israel was to pass into the land of Canaan; the terms proposed, or things to be observed in their passage, which they would bind themselves strictly to, are the same that were made to the king of Edom. See Gill on Num 20:17.
John Wesley
21:22 Let me pass - They spoke what they seriously intended and would have done, if he had given them quiet passage.
21:2321:23: Եւ ո՛չ ետ Սեհոն անցանել Իսրայէլի ընդ սահմանս իւր. եւ ժողովեաց Սեհոն զամենայն ժողովուրդն իւր. եւ ել տա՛լ պատերազմ ընդ Իսրայէլի յանապատին. եւ եկն ՚ի Սիասար եւ ե՛տ պատերազմ ընդ Իսրայէլի։
23 Սեհոնն իսրայէլացիներին թոյլ չտուեց անցնել իր սահմաններով: Սեհոնը հաւաքեց իր ամբողջ ժողովրդին ու իսրայէլացիների դէմ պատերազմելու ելաւ անապատում: Նա եկաւ Սիասար եւ պատերազմ մղեց իսրայէլացիների դէմ:
23 Բայց Սեհոն իր սահմանէն ճամբայ չտուաւ Իսրայէլին, հապա Սեհոն իր բոլոր ժողովուրդը հաւաքեց եւ դէպի անապատը Իսրայէլին դէմը ելաւ ու Յասսա եկաւ եւ Իսրայէլին հետ պատերազմեցաւ։
Եւ ոչ ետ Սեհոն անցանել Իսրայելի ընդ սահմանս իւր. եւ ժողովեաց Սեհոն զամենայն ժողովուրդն իւր, եւ ել տալ պատերազմ ընդ Իսրայելի յանապատին. եւ եկն ի Յասսա եւ ետ պատերազմ ընդ Իսրայելի:

21:23: Եւ ո՛չ ետ Սեհոն անցանել Իսրայէլի ընդ սահմանս իւր. եւ ժողովեաց Սեհոն զամենայն ժողովուրդն իւր. եւ ել տա՛լ պատերազմ ընդ Իսրայէլի յանապատին. եւ եկն ՚ի Սիասար եւ ե՛տ պատերազմ ընդ Իսրայէլի։
23 Սեհոնն իսրայէլացիներին թոյլ չտուեց անցնել իր սահմաններով: Սեհոնը հաւաքեց իր ամբողջ ժողովրդին ու իսրայէլացիների դէմ պատերազմելու ելաւ անապատում: Նա եկաւ Սիասար եւ պատերազմ մղեց իսրայէլացիների դէմ:
23 Բայց Սեհոն իր սահմանէն ճամբայ չտուաւ Իսրայէլին, հապա Սեհոն իր բոլոր ժողովուրդը հաւաքեց եւ դէպի անապատը Իսրայէլին դէմը ելաւ ու Յասսա եկաւ եւ Իսրայէլին հետ պատերազմեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2323: Но Сигон не позволил Израилю идти через свои пределы; и собрал Сигон весь народ свой и выступил против Израиля в пустыню, и дошел до Иаацы, и сразился с Израилем.
21:23 καὶ και and; even οὐκ ου not ἔδωκεν διδωμι give; deposit Σηων σηων the Ισραηλ ισραηλ.1 Israel παρελθεῖν παρερχομαι pass; transgress διὰ δια through; because of τῶν ο the ὁρίων οριον frontier αὐτοῦ αυτος he; him καὶ και and; even συνήγαγεν συναγω gather Σηων σηων all; every τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out παρατάξασθαι παρατασσω the Ισραηλ ισραηλ.1 Israel εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness καὶ και and; even ἦλθεν ερχομαι come; go εἰς εις into; for Ιασσα ιασσα and; even παρετάξατο παρατασσω the Ισραηλ ισραηλ.1 Israel
21:23 וְ wᵊ וְ and לֹא־ lō- לֹא not נָתַ֨ן nāṯˌan נתן give סִיחֹ֣ן sîḥˈōn סִיחֹון Sihon אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel עֲבֹ֣ר ʕᵃvˈōr עבר pass בִּ bi בְּ in גְבֻלֹו֒ ḡᵊvulˌô גְּבוּל boundary וַ wa וְ and יֶּאֱסֹ֨ף yyeʔᵉsˌōf אסף gather סִיחֹ֜ן sîḥˈōn סִיחֹון Sihon אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַמֹּ֗ו ʕammˈô עַם people וַ wa וְ and יֵּצֵ֞א yyēṣˈē יצא go out לִ li לְ to קְרַ֤את qᵊrˈaṯ קרא encounter יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel הַ ha הַ the מִּדְבָּ֔רָה mmiḏbˈārā מִדְבָּר desert וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come יָ֑הְצָה yˈāhᵊṣā יָהְצָה Jahzah וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:23. qui concedere noluit ut transiret Israhel per fines suos quin potius exercitu congregato egressus est obviam in desertum et venit in Iasa pugnavitque contra eumAnd he would not grant that Israel should pass by his borders: but rather gathering an army, went forth to meet them in the desert, and came to Jasa and fought against them.
23. And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz: and he fought against Israel.
21:23. And he was not willing to allow Israel to cross through his borders. But instead, gathering an army, he went out to meet them in the desert, and he arrived at Jahaz and fought against them.
And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel:

23: Но Сигон не позволил Израилю идти через свои пределы; и собрал Сигон весь народ свой и выступил против Израиля в пустыню, и дошел до Иаацы, и сразился с Израилем.
21:23
καὶ και and; even
οὐκ ου not
ἔδωκεν διδωμι give; deposit
Σηων σηων the
Ισραηλ ισραηλ.1 Israel
παρελθεῖν παρερχομαι pass; transgress
διὰ δια through; because of
τῶν ο the
ὁρίων οριον frontier
αὐτοῦ αυτος he; him
καὶ και and; even
συνήγαγεν συναγω gather
Σηων σηων all; every
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
παρατάξασθαι παρατασσω the
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
καὶ και and; even
ἦλθεν ερχομαι come; go
εἰς εις into; for
Ιασσα ιασσα and; even
παρετάξατο παρατασσω the
Ισραηλ ισραηλ.1 Israel
21:23
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נָתַ֨ן nāṯˌan נתן give
סִיחֹ֣ן sîḥˈōn סִיחֹון Sihon
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel
עֲבֹ֣ר ʕᵃvˈōr עבר pass
בִּ bi בְּ in
גְבֻלֹו֒ ḡᵊvulˌô גְּבוּל boundary
וַ wa וְ and
יֶּאֱסֹ֨ף yyeʔᵉsˌōf אסף gather
סִיחֹ֜ן sîḥˈōn סִיחֹון Sihon
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עַמֹּ֗ו ʕammˈô עַם people
וַ wa וְ and
יֵּצֵ֞א yyēṣˈē יצא go out
לִ li לְ to
קְרַ֤את qᵊrˈaṯ קרא encounter
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
הַ ha הַ the
מִּדְבָּ֔רָה mmiḏbˈārā מִדְבָּר desert
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
יָ֑הְצָה yˈāhᵊṣā יָהְצָה Jahzah
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
21:23. qui concedere noluit ut transiret Israhel per fines suos quin potius exercitu congregato egressus est obviam in desertum et venit in Iasa pugnavitque contra eum
And he would not grant that Israel should pass by his borders: but rather gathering an army, went forth to meet them in the desert, and came to Jasa and fought against them.
21:23. And he was not willing to allow Israel to cross through his borders. But instead, gathering an army, he went out to meet them in the desert, and he arrived at Jahaz and fought against them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:23: Sihon would: Deu 2:30-32, Deu 29:7, Deu 29:8
Jahaz: Jdg 11:20; Isa 15:4; Jer 48:34
John Gill
21:23 And Sihon would not suffer Israel to pass through his border,.... Because he could not trust them, and confide in the promises they made, and thought it not safe to let such a body of people into any part of his dominions, Judg 11:20 and chiefly because his heart was hardened by the Lord, that he might be delivered into the hands of Israel, as was determined, Deut 2:30,
but Sihon gathered all his people together; all that were able to bear arms out of his cities, and which made no doubt a very numerous and powerful army; but then these being defeated, as they were, it became more easy to the Israelites to take their cities, where there were none left but women and children:
and went out against Israel into the wilderness; the wilderness of Kedemoth; not content to reject a peaceable message, he went out in an hostile manner against Israel, even out of his own dominions; so that he was the aggressor and unprovoked, which made his ruin appear the more just, and the children of Israel to have a better claim to his country conquered by them:
and he came to Jahaz; a frontier town in the land of Moab, see Is 15:4 and which, according to Bunting (p), was sixteen miles from Abarim:
and fought against Israel; at the above place, where they had a pitched battle.
(p) Travels of the Patriarchs, p. 83.
21:2421:24: Եւ եհա՛ր զնա Իսրայէլ կոտորմամբ սրոյ, եւ տիրեցի՛ն երկրի նորա յԱռնովնայ մինչեւ ցՅաբովկ. մինչեւ ցորդիսն Ամմոնայ. զի Յազե՛ր է սահման որդւոցն Ամոնայ։
24 Իսրայէլացիները նրանց կոտորեցին եւ տիրեցին նրա երկրին Առնոնից մինչեւ Յաբոկ, մինչեւ Ամմոնացիների երկիրը, որովհետեւ Յազերը ամոնացիների սահմանն էր:
24 Իսրայէլ սուրի բերնէ անցուց զանիկա ու տիրեց անոր երկրին, Առնոնէն մինչեւ Յաբոկ, մինչեւ Ամմոնի որդիներուն երկիրը, վասն զի Ամմոնի որդիներուն սահմանը ամուր էր։
Եւ եհար զնա Իսրայէլ կոտորմամբ սրոյ, եւ տիրեցին երկրի նորա յԱռնովնայ մինչեւ ցՅաբովկ, մինչեւ ցորդիսն Ամոնայ. զի [335]Յազեր է սահման`` որդւոցն Ամոնայ:

21:24: Եւ եհա՛ր զնա Իսրայէլ կոտորմամբ սրոյ, եւ տիրեցի՛ն երկրի նորա յԱռնովնայ մինչեւ ցՅաբովկ. մինչեւ ցորդիսն Ամմոնայ. զի Յազե՛ր է սահման որդւոցն Ամոնայ։
24 Իսրայէլացիները նրանց կոտորեցին եւ տիրեցին նրա երկրին Առնոնից մինչեւ Յաբոկ, մինչեւ Ամմոնացիների երկիրը, որովհետեւ Յազերը ամոնացիների սահմանն էր:
24 Իսրայէլ սուրի բերնէ անցուց զանիկա ու տիրեց անոր երկրին, Առնոնէն մինչեւ Յաբոկ, մինչեւ Ամմոնի որդիներուն երկիրը, վասն զի Ամմոնի որդիներուն սահմանը ամուր էր։
zohrab-1805▾ eastern-1994▾ western am▾
21:2424: И поразил его Израиль мечом и взял во владение землю его от Арнона до Иавока, до [пределов] Аммонитских, ибо крепок был предел Аммонитян;
21:24 καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him Ισραηλ ισραηλ.1 Israel φόνῳ φονος murder μαχαίρης μαχαιρα short sword καὶ και and; even κατεκυρίευσαν κατακυριευω lord it over; master τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him ἀπὸ απο from; away Αρνων αρνων till; until Ιαβοκ ιαβοκ till; until υἱῶν υιος son Αμμαν αμμαν since; that Ιαζηρ ιαζηρ frontier υἱῶν υιος son Αμμων αμμων be
21:24 וַ wa וְ and יַּכֵּ֥הוּ yyakkˌēhû נכה strike יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָ֑רֶב ḥˈārev חֶרֶב dagger וַ wa וְ and יִּירַ֨שׁ yyîrˌaš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] אַרְצֹ֜ו ʔarṣˈô אֶרֶץ earth מֵֽ mˈē מִן from אַרְנֹ֗ן ʔarnˈōn אַרְנֹון Arnon עַד־ ʕaḏ- עַד unto יַבֹּק֙ yabbˌōq יַבֹּק Jabbok עַד־ ʕaḏ- עַד unto בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon כִּ֣י kˈî כִּי that עַ֔ז ʕˈaz עַז strong גְּב֖וּל gᵊvˌûl גְּבוּל boundary בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
21:24. a quo percussus est in ore gladii et possessa est terra eius ab Arnon usque Iebboc et filios Ammon quia forti praesidio tenebantur termini AmmanitarumAnd he was slain by them with the edge of the sword, and they possessed his land from the Arnon unto the Jeboc, and to the confines of the children of Ammon: for the borders of the Ammonites, were kept with a strong garrison.
24. And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong.
21:24. And he was struck down by them with the edge of the sword, and they possessed his land from Arnon, even to Jabbok and the sons of Ammon. For the borders of the Ammonites were held by a strong fortress.
And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon [was] strong:

24: И поразил его Израиль мечом и взял во владение землю его от Арнона до Иавока, до [пределов] Аммонитских, ибо крепок был предел Аммонитян;
21:24
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτὸν αυτος he; him
Ισραηλ ισραηλ.1 Israel
φόνῳ φονος murder
μαχαίρης μαχαιρα short sword
καὶ και and; even
κατεκυρίευσαν κατακυριευω lord it over; master
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
Αρνων αρνων till; until
Ιαβοκ ιαβοκ till; until
υἱῶν υιος son
Αμμαν αμμαν since; that
Ιαζηρ ιαζηρ frontier
υἱῶν υιος son
Αμμων αμμων be
21:24
וַ wa וְ and
יַּכֵּ֥הוּ yyakkˌēhû נכה strike
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָ֑רֶב ḥˈārev חֶרֶב dagger
וַ wa וְ and
יִּירַ֨שׁ yyîrˌaš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצֹ֜ו ʔarṣˈô אֶרֶץ earth
מֵֽ mˈē מִן from
אַרְנֹ֗ן ʔarnˈōn אַרְנֹון Arnon
עַד־ ʕaḏ- עַד unto
יַבֹּק֙ yabbˌōq יַבֹּק Jabbok
עַד־ ʕaḏ- עַד unto
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon
כִּ֣י kˈî כִּי that
עַ֔ז ʕˈaz עַז strong
גְּב֖וּל gᵊvˌûl גְּבוּל boundary
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
21:24. a quo percussus est in ore gladii et possessa est terra eius ab Arnon usque Iebboc et filios Ammon quia forti praesidio tenebantur termini Ammanitarum
And he was slain by them with the edge of the sword, and they possessed his land from the Arnon unto the Jeboc, and to the confines of the children of Ammon: for the borders of the Ammonites, were kept with a strong garrison.
21:24. And he was struck down by them with the edge of the sword, and they possessed his land from Arnon, even to Jabbok and the sons of Ammon. For the borders of the Ammonites were held by a strong fortress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Поток Иавок в настоящее время носит название «Зерка», т. е. «Голубой». Расстояние между Арноном и Иавоком 45: миль, или 68: верст.
Albert Barnes: Notes on the Bible - 1834
21:24: Jabbok (now Wady Zerka: compare Gen 32:22) runs eastward under Rabbah of the children of Ammon, thence westward, and reaches the Jordan, 45 miles north of the Arnon. It was between Rabbah and Gerasa that it formed the Ammonite boundary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:24: Israel: Num 32:1-4, Num 32:33-42; Deu 2:31-37, Deu 29:7; Jos 9:10, Jos 12:1-3, Jos 13:8-10, Jos 24:8; Jdg 11:21-23, Jdg 12:1, Jdg 12:2, Jdg 21:8; Neh 9:22; Psa 135:10-12, Psa 136:19; Amo 2:9
Arnon: Num 21:13; Gen 32:22; Deu 3:16
Geneva 1599
21:24 And Israel smote him with the edge of the sword, and possessed his land from Arnon unto (h) Jabbok, even unto the children of Ammon: for the border of the children of Ammon [was] (i) strong.
(h) The river.
(i) For the people were tall and strong like giants; (Deut 2:20).
John Gill
21:24 And Israel smote him with the edge of the sword,.... Slew him and his army, entirely routed them, and got a complete victory over them; God giving them up into their hands, who otherwise were a very strong, powerful, and warlike people; see Amos 2:9.
and possessed his land from Arnon unto Jabbok; two rivers, the one to the south, the other to the north of his country; the one was the boundary of his country between him and the Moabites, the other the boundary of his country between him and the Ammonites, as it follows:
even unto the children of Ammon; for the border of the children of Ammon was strong; which is given as a reason why the Israelites proceeded no further in their conquest; there was another reason for that, which was the order of the Lord not to distress the Ammonites, nor meddle with them; though Jarchi makes this prohibition to be their strength, Deut 2:19, but this is given as a reason why Sihon could not extend his conquests further, because it was so well fortified, either by nature or art, or both, by the river Jabbok, by mountains and frontier towns, and particularly by Rabbah, as the Targum of Jonathan suggests, which was their royal city in later times, and a very strong place; see 2Kings 12:26.
John Wesley
21:24 From Arnon - Or, which reached from Arnon; and so here is a description or limitation of Sihon's conquest and kingdom, that is, extended only from Arnon, unto the children of Ammon; and then the following words, for the border of the children of Ammon was strong, come in very fitly, not as a reason why the Israelites did not conquer the Ammonites, for they were absolutely forbidden to meddle with them, Deut 3:8, but as a reason why Sihon could not enlarge his conquests to the Ammonites, as he had done to the Moabites. Jabbok - A river by which the countries of Ammon and Moab were in part bounded and divided. Strong - Either by the advantage of the river, or by their strong holds in their frontiers.
Robert Jamieson, A. R. Fausset and David Brown
21:24 from Arnon unto Jabbok--now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory.
for the border of . . . Ammon was strong--a reason stated for Sihon not being able to push his invasion further.
21:2521:25: Եւ ա՛ռ Իսրայէլ զամենայն քաղաքսն զայնոսիկ, եւ բնակեցաւ Իսրայէլ յամենայն քաղաքս Ամուրհացւոց։ ՅԵսեբոն եւ յամենայն արուարձանեայս նորա.
25 Իսրայէլացիները գրաւեցին այդ շրջանի բոլոր քաղաքները եւ բնակուեցին ամորհացիների բոլոր քաղաքներում՝ Եսեբոնում ու նրա ամբողջ շրջակայքում,
25 Իսրայէլ բոլոր այս քաղաքները առաւ ու Իսրայէլ Ամօրհացիներուն բոլոր քաղաքներուն մէջ բնակեցաւ, Եսեբոնի մէջ ու անոր բոլոր գիւղերուն մէջ.
Եւ ա՛ռ Իսրայէլ զամենայն քաղաքսն զայնոսիկ. եւ բնակեցաւ Իսրայէլ յամենայն քաղաքս Ամովրհացւոց, յԵսեբոն եւ յամենայն արուարձանեայս նորա:

21:25: Եւ ա՛ռ Իսրայէլ զամենայն քաղաքսն զայնոսիկ, եւ բնակեցաւ Իսրայէլ յամենայն քաղաքս Ամուրհացւոց։ ՅԵսեբոն եւ յամենայն արուարձանեայս նորա.
25 Իսրայէլացիները գրաւեցին այդ շրջանի բոլոր քաղաքները եւ բնակուեցին ամորհացիների բոլոր քաղաքներում՝ Եսեբոնում ու նրա ամբողջ շրջակայքում,
25 Իսրայէլ բոլոր այս քաղաքները առաւ ու Իսրայէլ Ամօրհացիներուն բոլոր քաղաքներուն մէջ բնակեցաւ, Եսեբոնի մէջ ու անոր բոլոր գիւղերուն մէջ.
zohrab-1805▾ eastern-1994▾ western am▾
21:2525: и взял Израиль все города сии, и жил Израиль во всех городах Аморрейских, в Есевоне и во всех зависящих от него;
21:25 καὶ και and; even ἔλαβεν λαμβανω take; get Ισραηλ ισραηλ.1 Israel πάσας πας all; every τὰς ο the πόλεις πολις city ταύτας ουτος this; he καὶ και and; even κατῴκησεν κατοικεω settle Ισραηλ ισραηλ.1 Israel ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city τῶν ο the Αμορραίων αμορραιος in Εσεβων εσεβων and; even ἐν εν in πάσαις πας all; every ταῖς ο the συγκυρούσαις συγκυροω he; him
21:25 וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הֶ he הַ the עָרִ֖ים ʕārˌîm עִיר town הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יֵּ֤שֶׁב yyˈēšev ישׁב sit יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עָרֵ֣י ʕārˈê עִיר town הָֽ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite בְּ bᵊ בְּ in חֶשְׁבֹּ֖ון ḥešbˌôn חֶשְׁבֹּון Heshbon וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole בְּנֹתֶֽיהָ׃ bᵊnōṯˈeʸhā בַּת daughter
21:25. tulit ergo Israhel omnes civitates eius et habitavit in urbibus Amorrei in Esebon scilicet et viculis eiusSo Israel took all his cities, and dwelt in the cities of the Amorrhite, to wit, in Hesebon, and in the villages thereof.
25. And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof.
21:25. Therefore, Israel took all his cities and lived in the cities of the Amorite, namely, in Heshbon and its villages.
And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof:

25: и взял Израиль все города сии, и жил Израиль во всех городах Аморрейских, в Есевоне и во всех зависящих от него;
21:25
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ισραηλ ισραηλ.1 Israel
πάσας πας all; every
τὰς ο the
πόλεις πολις city
ταύτας ουτος this; he
καὶ και and; even
κατῴκησεν κατοικεω settle
Ισραηλ ισραηλ.1 Israel
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πόλεσιν πολις city
τῶν ο the
Αμορραίων αμορραιος in
Εσεβων εσεβων and; even
ἐν εν in
πάσαις πας all; every
ταῖς ο the
συγκυρούσαις συγκυροω he; him
21:25
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הֶ he הַ the
עָרִ֖ים ʕārˌîm עִיר town
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יֵּ֤שֶׁב yyˈēšev ישׁב sit
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עָרֵ֣י ʕārˈê עִיר town
הָֽ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
בְּ bᵊ בְּ in
חֶשְׁבֹּ֖ון ḥešbˌôn חֶשְׁבֹּון Heshbon
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
בְּנֹתֶֽיהָ׃ bᵊnōṯˈeʸhā בַּת daughter
21:25. tulit ergo Israhel omnes civitates eius et habitavit in urbibus Amorrei in Esebon scilicet et viculis eius
So Israel took all his cities, and dwelt in the cities of the Amorrhite, to wit, in Hesebon, and in the villages thereof.
21:25. Therefore, Israel took all his cities and lived in the cities of the Amorite, namely, in Heshbon and its villages.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: Есевон (Heshbon) находился на возвышенном плато, на одной параллели с устьем Иордана, в 20: милях (30: вопр.) к востоку от него. Развалины его еще и теперь носят название Есбон (Властов, Свящ. лет.).
Albert Barnes: Notes on the Bible - 1834
21:25: Heshbon - Now Heshban, a ruined city, due east of the point where the Jordan enters the Dead Sea; conspicuous from all parts of the high plateau on which it stands, but concealed, like the rest of the plateau, from the valley beneath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:25: dwelt: Num 21:31, Num 32:33-42; Deu 2:12
in Heshbon: Heshbon was situated, according to Eusebius, twenty miles east of Jordan; and Jerome, who places it at the same distance, says it was, in his time, a very considerable city. It still subsists, in ruins, under the name of Heshban. Sol 7:4; Isa 15:4, Isa 16:8, Isa 16:9; Jer 48:2, Jer 48:34, Jer 48:45
villages: Heb. daughters, Eze 16:46, Eze 16:49, Eze 16:53
John Gill
21:25 And Israel took all these cities,.... Which lay between the rivers Arnon and Jabbok; their particular names may be seen in Num 32:3,
and Israel dwelt in all the cities of the Amorites; being given to the Reubenites and Gadites, who inhabited them, as their possession and inheritance, Num 32:2,
in Heshbon, and in all the villages thereof; or "daughters thereof" (q). Heshbon was the metropolis or mother city, and all the towns and villages adjacent were as daughters to it; of which city more is said in the following verses; see Gill on Is 15:4.
(q) "filiabus ejus", Montanus, Munster, Fagius, Grotius.
Robert Jamieson, A. R. Fausset and David Brown
21:25 Israel dwelt in all the cities--after exterminating the inhabitants who had been previously doomed (Deut 2:34).
21:2621:26: քանզի Եսեբոն էր քաղաք Սեհոնի արքայի Ամովրհացւոց. եւ նա՛ նախ ետ պատերազմ ընդ արքային Մովաբու, եւ ա՛ռ զամենայն երկիրն նորա յԱրոյերայ մինչեւ ցԱռնոն։
26 որովհետեւ Եսեբոնը ամորհացիների արքայ Սեհոնի քաղաքն էր: Նա անցեալում պատերազմ էր մղել մովաբացիների արքայի դէմ ու գրաւել նրա ամբողջ երկիրը Արոյերից մինչեւ Առնոն:
26 Քանզի Եսեբոն Ամօրհացիներու Սեհոն թագաւորին քաղաքն էր. վասն զի անիկա Մովաբի նախկին թագաւորին հետ պատերազմելով, անոր ձեռքէն անոր բոլոր երկիրը մինչեւ Առնոն՝ առած էր։
քանզի Եսեբոն էր քաղաք Սեհոնի արքայի Ամովրհացւոց. եւ նա նախ ետ պատերազմ ընդ արքային Մովաբու, եւ առ զամենայն երկիրն [336]նորա յԱրոյերայ`` մինչեւ ցԱռնոն:

21:26: քանզի Եսեբոն էր քաղաք Սեհոնի արքայի Ամովրհացւոց. եւ նա՛ նախ ետ պատերազմ ընդ արքային Մովաբու, եւ ա՛ռ զամենայն երկիրն նորա յԱրոյերայ մինչեւ ցԱռնոն։
26 որովհետեւ Եսեբոնը ամորհացիների արքայ Սեհոնի քաղաքն էր: Նա անցեալում պատերազմ էր մղել մովաբացիների արքայի դէմ ու գրաւել նրա ամբողջ երկիրը Արոյերից մինչեւ Առնոն:
26 Քանզի Եսեբոն Ամօրհացիներու Սեհոն թագաւորին քաղաքն էր. վասն զի անիկա Մովաբի նախկին թագաւորին հետ պատերազմելով, անոր ձեռքէն անոր բոլոր երկիրը մինչեւ Առնոն՝ առած էր։
zohrab-1805▾ eastern-1994▾ western am▾
21:2626: ибо Есевон был город Сигона, царя Аморрейского, и он воевал с прежним царем Моавитским и взял из руки его всю землю его до Арнона.
21:26 ἔστιν ειμι be γὰρ γαρ for Εσεβων εσεβων city Σηων σηων the βασιλέως βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος and; even οὗτος ουτος this; he ἐπολέμησεν πολεμεω battle βασιλέα βασιλευς monarch; king Μωαβ μωαβ the πρότερον προτερον earlier καὶ και and; even ἔλαβον λαμβανω take; get πᾶσαν πας all; every τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him ἀπὸ απο from; away Αροηρ αροηρ till; until Αρνων αρνων Arnōn; Arnon
21:26 כִּ֣י kˈî כִּי that חֶשְׁבֹּ֔ון ḥešbˈôn חֶשְׁבֹּון Heshbon עִ֗יר ʕˈîr עִיר town סִיחֹ֛ן sîḥˈōn סִיחֹון Sihon מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite הִ֑וא hˈiw הִיא she וְ wᵊ וְ and ה֣וּא hˈû הוּא he נִלְחַ֗ם nilḥˈam לחם fight בְּ bᵊ בְּ in מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king מֹואָב֙ môʔˌāv מֹואָב Moab הָֽ hˈā הַ the רִאשֹׁ֔ון rišˈôn רִאשֹׁון first וַ wa וְ and יִּקַּ֧ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אַרְצֹ֛ו ʔarṣˈô אֶרֶץ earth מִ mi מִן from יָּדֹ֖ו yyāḏˌô יָד hand עַד־ ʕaḏ- עַד unto אַרְנֹֽן׃ ʔarnˈōn אַרְנֹון Arnon
21:26. urbs Esebon fuit regis Seon Amorrei qui pugnavit contra regem Moab et tulit omnem terram quae dicionis illius fuerat usque ArnonHesebon was the city of Sehon the king of the Amorrhites, who fought against the king of Moab: and took all the land, that had been of his dominion, as far as the Arnon.
26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.
21:26. Heshbon was the city of Sihon, the king of the Amorites, who fought against the king of Moab. And he took all the land, which had been under his sovereignty, as far as Arnon.
For Heshbon [was] the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon:

26: ибо Есевон был город Сигона, царя Аморрейского, и он воевал с прежним царем Моавитским и взял из руки его всю землю его до Арнона.
21:26
ἔστιν ειμι be
γὰρ γαρ for
Εσεβων εσεβων city
Σηων σηων the
βασιλέως βασιλευς monarch; king
τῶν ο the
Αμορραίων αμορραιος and; even
οὗτος ουτος this; he
ἐπολέμησεν πολεμεω battle
βασιλέα βασιλευς monarch; king
Μωαβ μωαβ the
πρότερον προτερον earlier
καὶ και and; even
ἔλαβον λαμβανω take; get
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
Αροηρ αροηρ till; until
Αρνων αρνων Arnōn; Arnon
21:26
כִּ֣י kˈî כִּי that
חֶשְׁבֹּ֔ון ḥešbˈôn חֶשְׁבֹּון Heshbon
עִ֗יר ʕˈîr עִיר town
סִיחֹ֛ן sîḥˈōn סִיחֹון Sihon
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
הִ֑וא hˈiw הִיא she
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
נִלְחַ֗ם nilḥˈam לחם fight
בְּ bᵊ בְּ in
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
מֹואָב֙ môʔˌāv מֹואָב Moab
הָֽ hˈā הַ the
רִאשֹׁ֔ון rišˈôn רִאשֹׁון first
וַ wa וְ and
יִּקַּ֧ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אַרְצֹ֛ו ʔarṣˈô אֶרֶץ earth
מִ mi מִן from
יָּדֹ֖ו yyāḏˌô יָד hand
עַד־ ʕaḏ- עַד unto
אַרְנֹֽן׃ ʔarnˈōn אַרְנֹון Arnon
21:26. urbs Esebon fuit regis Seon Amorrei qui pugnavit contra regem Moab et tulit omnem terram quae dicionis illius fuerat usque Arnon
Hesebon was the city of Sehon the king of the Amorrhites, who fought against the king of Moab: and took all the land, that had been of his dominion, as far as the Arnon.
21:26. Heshbon was the city of Sihon, the king of the Amorites, who fought against the king of Moab. And he took all the land, which had been under his sovereignty, as far as Arnon.
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Adam Clarke: Commentary on the Bible - 1831
21:26: For Heshbon was the city of Sihon, etc. - It appears therefore that the territory now taken from Sihon by the Israelites was taken from a former king of Moab, in commemoration of which an epikedion or war song was made, several verses of which, in their ancient poetic form, are here quoted by Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:26: Arnon: Arnon is a stream which takes its rise in the mountains of Moab, and, by a north-west course, during which it receives the waters of several streams, runs into the Dead sea. It is now called Wady Modjeb, and divides the province of Pelka from that of Kerek, as it formerly divided the kingdoms of the Moabites and Amorites. Its principal source is at a short distance to the north-east of Katrane, a station of the Syrian Hadj, where it is called Seyl Sayde; and lower down it receives the name of Esseim el Kereim, or Szefye. Num 21:26
Geneva 1599
21:26 For (k) Heshbon [was] the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.
(k) For if it had been the Moabites, the Israelites might not have possessed it, (Deut 2:9).
John Gill
21:26 For Heshbon was the city of Sihon the king of the Amorites,.... His royal city, where he kept his palace, where he had resided for some time, and perhaps some of his predecessors; and therefore being now in his possession when taken by the Israelites, they had a good right and title to keep it, and dwell in it: and indeed this is here given as a reason of it:
who had fought against the former king of Moab; either the king that reigned before Balak, or some king of Moab, that reigned formerly, against whom one of the name of Sihon, which might be a common name to the kings of the Amorites, as Pharaoh to the Egyptians, had engaged in war:
and taken all his land out of his hand, even unto Arnon; and had been in the hands of the Amorites some years; and therefore the Moabites had no reason to object to the Israelites dwelling in it, and possessing it, which they had not taken from them, but from the Amorites in a lawful war. And for proof of this, reference is had to the bards and poets of those times, who were the persons that transmitted in verse the history of famous actions to posterity.
John Wesley
21:26 Was the city of Sihon - This is added as a reason why Israel took possession of this land, because it was not now the land of the Moabites, but in the possession of the Amorites. The former king - The predecessor of Balak, who was the present king. See the wisdom of providence, which prepares long before, for the accomplishing God's purposes in their season! This country being designed for Israel, is before - hand put into the hand of the Amorites, who little think they have it but as trustees, till Israel comes of age. We understand not the vast reaches of providence: but known unto God are all his works!
Robert Jamieson, A. R. Fausset and David Brown
21:26 Heshbon-- (Song 7:4) --situated sixteen English miles north of the Arnon, and from its ruins it appears to have been a large city.
21:2721:27: Վասն այնորիկ ասեն առակարկուք. Եկա՛յք յԵսեբոն զի շինեցաւ, եւ հանդերձեցա՛ւ քաղաքն Սեհոնի[1404]. [1404] Ոմանք. Ասեն ամենայն առարկուք։
27 Դրա համար բոլոր վիպերգակներն ասում են. «Եկէ՛ք Եսեբոն, որ կառուցուի ու բարեկարգուի Սեհոնի քաղաքը,
27 Անոր համար առակագիրները կ’ըսեն.«Եսեբոն եկէ՛ք. Թող Սեհոնի քաղաքը շինուի ու պատրաստուի
Վասն այնորիկ ասեն առակարկուք. Եկայք յԵսեբոն. զի [337]շինեցաւ, եւ հանդերձեցաւ`` քաղաքն Սեհոնի:

21:27: Վասն այնորիկ ասեն առակարկուք. Եկա՛յք յԵսեբոն զի շինեցաւ, եւ հանդերձեցա՛ւ քաղաքն Սեհոնի[1404].
[1404] Ոմանք. Ասեն ամենայն առարկուք։
27 Դրա համար բոլոր վիպերգակներն ասում են. «Եկէ՛ք Եսեբոն, որ կառուցուի ու բարեկարգուի Սեհոնի քաղաքը,
27 Անոր համար առակագիրները կ’ըսեն.«Եսեբոն եկէ՛ք. Թող Սեհոնի քաղաքը շինուի ու պատրաստուի
zohrab-1805▾ eastern-1994▾ western am▾
21:2727: Потому говорят приточники: идите в Есевон, да устроят и утвердят город Сигона;
21:27 διὰ δια through; because of τοῦτο ουτος this; he ἐροῦσιν ερεω.1 state; mentioned οἱ ο the αἰνιγματισταί αινιγματιστης come; go εἰς εις into; for Εσεβων εσεβων so; that οἰκοδομηθῇ οικοδομεω build καὶ και and; even κατασκευασθῇ κατασκευαζω furnish; prepare πόλις πολις city Σηων σηων Sēōn; Sion
21:27 עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus יֹאמְר֥וּ yōmᵊrˌû אמר say הַ ha הַ the מֹּשְׁלִ֖ים mmōšᵊlˌîm משׁל say proverb בֹּ֣אוּ bˈōʔû בוא come חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון Heshbon תִּבָּנֶ֥ה tibbānˌeh בנה build וְ wᵊ וְ and תִכֹּונֵ֖ן ṯikkônˌēn כון be firm עִ֥יר ʕˌîr עִיר town סִיחֹֽון׃ sîḥˈôn סִיחֹון Sihon
21:27. idcirco dicitur in proverbio venite in Esebon aedificetur et construatur civitas SeonTherefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and set up:
27. Wherefore they that speak in proverbs say, Come ye to Heshbon, Let the city of Sihon be built and established:
21:27. About this, it is said in the proverb: “Enter into Heshbon. Let the city of Sihon be established and built.
Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:

27: Потому говорят приточники: идите в Есевон, да устроят и утвердят город Сигона;
21:27
διὰ δια through; because of
τοῦτο ουτος this; he
ἐροῦσιν ερεω.1 state; mentioned
οἱ ο the
αἰνιγματισταί αινιγματιστης come; go
εἰς εις into; for
Εσεβων εσεβων so; that
οἰκοδομηθῇ οικοδομεω build
καὶ και and; even
κατασκευασθῇ κατασκευαζω furnish; prepare
πόλις πολις city
Σηων σηων Sēōn; Sion
21:27
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
יֹאמְר֥וּ yōmᵊrˌû אמר say
הַ ha הַ the
מֹּשְׁלִ֖ים mmōšᵊlˌîm משׁל say proverb
בֹּ֣אוּ bˈōʔû בוא come
חֶשְׁבֹּ֑ון ḥešbˈôn חֶשְׁבֹּון Heshbon
תִּבָּנֶ֥ה tibbānˌeh בנה build
וְ wᵊ וְ and
תִכֹּונֵ֖ן ṯikkônˌēn כון be firm
עִ֥יר ʕˌîr עִיר town
סִיחֹֽון׃ sîḥˈôn סִיחֹון Sihon
21:27. idcirco dicitur in proverbio venite in Esebon aedificetur et construatur civitas Seon
Therefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and set up:
21:27. About this, it is said in the proverb: “Enter into Heshbon. Let the city of Sihon be established and built.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 shaara among the Arabs, who were esteemed as Divine persons, and who had their name from 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 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 Num 21:27 and Num 21:28; the second Num 21:29; and the third Num 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 Isa 15:1, Isa 15:2.
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 2
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 3
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.
Albert Barnes: Notes on the Bible - 1834
21:27: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:27: Num 21:14; Isa 14:4; Hab 2:6
John Gill
21:27 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.
John Wesley
21:27 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.
Robert Jamieson, A. R. Fausset and David Brown
21:27 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.
21:2821:28: զի հո՛ւր ել յԵսեբոնայ՝ եւ բո՛ց ՚ի քաղաքէն Սեհոնի, եւ եկեր մինչեւ ցՄովաբ. եւ լափեա՛ց զարձանս Առնովնայ։
28 քանզի հուր ելաւ Եսեբոնից, եւ բոց՝ Սեհոնի քաղաքից, այրեց մինչեւ Մովաբ եւ լափեց Առնոնի արձանները:
28 Վասն զի Եսեբոնէն կրակ ելաւ Ու Սեհոնի քաղաքէն՝ բոց. Մովաբի Արը այրեց Ու Առնոնի բարձր տեղերուն՝ տէրերը։
զի հուր ել յԵսեբոնայ եւ բոց ի քաղաքէն Սեհոնի, եւ եկեր մինչեւ [338]ցՄովաբ, եւ լափեաց զարձանսն Առնովնայ:

21:28: զի հո՛ւր ել յԵսեբոնայ՝ եւ բո՛ց ՚ի քաղաքէն Սեհոնի, եւ եկեր մինչեւ ցՄովաբ. եւ լափեա՛ց զարձանս Առնովնայ։
28 քանզի հուր ելաւ Եսեբոնից, եւ բոց՝ Սեհոնի քաղաքից, այրեց մինչեւ Մովաբ եւ լափեց Առնոնի արձանները:
28 Վասն զի Եսեբոնէն կրակ ելաւ Ու Սեհոնի քաղաքէն՝ բոց. Մովաբի Արը այրեց Ու Առնոնի բարձր տեղերուն՝ տէրերը։
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21:2828: ибо огонь вышел из Есевона, пламень из города Сигонова, и пожрал Ар-Моав и владеющих высотами Арнона.
21:28 ὅτι οτι since; that πῦρ πυρ fire ἐξῆλθεν εξερχομαι come out; go out ἐξ εκ from; out of Εσεβων εσεβων blaze ἐκ εκ from; out of πόλεως πολις city Σηων σηων and; even κατέφαγεν κατεσθιω consume; eat up ἕως εως till; until Μωαβ μωαβ and; even κατέπιεν καταπινω swallow; consume στήλας στηλη Arnōn; Arnon
21:28 כִּי־ kî- כִּי that אֵשׁ֙ ʔˌēš אֵשׁ fire יָֽצְאָ֣ה yˈāṣᵊʔˈā יצא go out מֵֽ mˈē מִן from חֶשְׁבֹּ֔ון ḥešbˈôn חֶשְׁבֹּון Heshbon לֶהָבָ֖ה lehāvˌā לֶהָבָה flame מִ mi מִן from קִּרְיַ֣ת qqiryˈaṯ קִרְיָה town סִיחֹ֑ן sîḥˈōn סִיחֹון Sihon אָֽכְלָה֙ ʔˈāḵᵊlā אכל eat עָ֣ר ʕˈār עָר Ar מֹואָ֔ב môʔˈāv מֹואָב Moab בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal בָּמֹ֥ות bāmˌôṯ בָּמָה high place אַרְנֹֽן׃ ʔarnˈōn אַרְנֹון Arnon
21:28. ignis egressus est de Esebon flamma de oppido Seon et devoravit Ar Moabitarum et habitatores excelsorum ArnonA fire is gone out of Hesebon, a flame from the city of Sehon, and hath consumed Ar of the Moabites, and the inhabitants of the high places of the Arnon.
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.
21:28. A fire has gone forth from Heshbon, a flame from the town of Sihon, and it has devoured Ar of the Moabites, and the inhabitants of the heights of Arnon.
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:

28: ибо огонь вышел из Есевона, пламень из города Сигонова, и пожрал Ар-Моав и владеющих высотами Арнона.
21:28
ὅτι οτι since; that
πῦρ πυρ fire
ἐξῆλθεν εξερχομαι come out; go out
ἐξ εκ from; out of
Εσεβων εσεβων blaze
ἐκ εκ from; out of
πόλεως πολις city
Σηων σηων and; even
κατέφαγεν κατεσθιω consume; eat up
ἕως εως till; until
Μωαβ μωαβ and; even
κατέπιεν καταπινω swallow; consume
στήλας στηλη Arnōn; Arnon
21:28
כִּי־ kî- כִּי that
אֵשׁ֙ ʔˌēš אֵשׁ fire
יָֽצְאָ֣ה yˈāṣᵊʔˈā יצא go out
מֵֽ mˈē מִן from
חֶשְׁבֹּ֔ון ḥešbˈôn חֶשְׁבֹּון Heshbon
לֶהָבָ֖ה lehāvˌā לֶהָבָה flame
מִ mi מִן from
קִּרְיַ֣ת qqiryˈaṯ קִרְיָה town
סִיחֹ֑ן sîḥˈōn סִיחֹון Sihon
אָֽכְלָה֙ ʔˈāḵᵊlā אכל eat
עָ֣ר ʕˈār עָר Ar
מֹואָ֔ב môʔˈāv מֹואָב Moab
בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal
בָּמֹ֥ות bāmˌôṯ בָּמָה high place
אַרְנֹֽן׃ ʔarnˈōn אַרְנֹון Arnon
21:28. ignis egressus est de Esebon flamma de oppido Seon et devoravit Ar Moabitarum et habitatores excelsorum Arnon
A fire is gone out of Hesebon, a flame from the city of Sehon, and hath consumed Ar of the Moabites, and the inhabitants of the high places of the Arnon.
21:28. A fire has gone forth from Heshbon, a flame from the town of Sihon, and it has devoured Ar of the Moabites, and the inhabitants of the heights of Arnon.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:28: a fire: Jdg 9:20; Isa 10:16; Jer 48:45, Jer 48:46; Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12, Amo 1:14, Amo 2:2, Amo 2:5
Ar of Moab: Num 21:15; Deu 2:9, Deu 2:18; Isa 15:1, Isa 15:2
Geneva 1599
21:28 For there is a (l) 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.
(l) Meaning, wane.
John Gill
21:28 For there is a fire gone out of Heshbon,.... Not before, but after Sihon had subdued it, as Jarchi observes; and is to be understood of his soldiers going out from thence, and making desolations in the adjacent parts, like a strong fire, and the fierce flames of it there is no resisting; and so the Jerusalem Targum,"for a people mighty, and burning like fire, are gone out of Heshbon:''see Amos 1:4, a flame from the city of Sihon: which is the same thing in other words, the city of Sihon being Heshbon, and a flame the same with fire; warriors, as both the Targums of Oakelos and Jerusalem interpret it; this seems to be what those composers undertook in their poetical way to foretell would be the case in future times; concluding, from the conquests already made, that they would be extended much further, and that no opposition could hinder:
Tit hath consumed Ar of Moab; the metropolis of the country of Moab, that is, they were as sure of it, and endeavoured to make the people by these their compositions as confident of it, that this city would fall into the hands of their armies, and be destroyed, as if it was already done; otherwise it does not appear that it ever was taken out of the hands of the Moabites, until taken by the Assyrians or Chaldeans; of this city See Gill on Is 15:1.
and the lords of the high places of Arnon; who had the government of the high, strong, and fortified places all along the river Arnon; these it is suggested would be conquered by the Amorites; all the three Targums interpret it of the priests and worshippers in the temples, and at the altars of the idols in Arnon; and it may be rendered, "the Baals of the high places of Arnon", as if the gods of those places should fall into the victors' hands; and which seems to have some confirmation from what follows; and it may be observed, that in these parts there were some places called Bamoth Baal, or the high places of Baal, see Num 22:41, and Beth Baal Meon, which has its name from its being the temple and habitation of Baal, Josh 13:17.
John Wesley
21:28 A fire - The fury of war, which is fitly compared to fire. Out of Heshbon - That city which before was a refuge and defence to all the country, now is turned into a great annoyance. It hath consumed Ar - This may be understood not of the city Ar, but of the people or the country subject or belonging to that great and royal city. The lords of the high places - The princes or governors of the strong holds, which were frequently in high places, especially in that mountainous country, and which were in divers parts all along the river Arnon. So the Amorites triumphed over the vanquished Moabites. But the triumphing of the wicked is short!
21:2921:29: Վա՛յ քեզ Մովաբ. կորեար ժողովուրդ Քամովսայ. եւ մատնեցա՛ն ուստերք նոցա ՚ի փախուստ, եւ դստերք նոցա ՚ի գերութիւն թագաւորին Ամովրհացւոց[1405]. [1405] Ոմանք. Կորեաւ ժողովուրդ։
29 Վա՜յ քեզ, Մովա՛բ, կորա՜ր, Քամոսի՛ ժողովուրդ: Նրանց այրերը փախուստի մատնուեցին, նրանց դուստրերը գերի ընկան ամորհացիների թագաւորի ձեռքը:
29 Վա՜յ քեզ, Մովաբ, Ո՜վ Քամովսի ժողովուրդ, կորսուեցա՛ր. Իր փախած որդիներն ու աղջիկները Ամօրհացիներուն Սեհոն թագաւորին գերութեան տուաւ
Վա՜յ քեզ, Մովաբ, կորեար. ժողովուրդ Քամովսայ, մատնեցան ուստերք նոցա ի փախուստ, եւ դստերք նոցա ի գերութիւն թագաւորին [339]Ամովրհացւոց:

21:29: Վա՛յ քեզ Մովաբ. կորեար ժողովուրդ Քամովսայ. եւ մատնեցա՛ն ուստերք նոցա ՚ի փախուստ, եւ դստերք նոցա ՚ի գերութիւն թագաւորին Ամովրհացւոց[1405].
[1405] Ոմանք. Կորեաւ ժողովուրդ։
29 Վա՜յ քեզ, Մովա՛բ, կորա՜ր, Քամոսի՛ ժողովուրդ: Նրանց այրերը փախուստի մատնուեցին, նրանց դուստրերը գերի ընկան ամորհացիների թագաւորի ձեռքը:
29 Վա՜յ քեզ, Մովաբ, Ո՜վ Քամովսի ժողովուրդ, կորսուեցա՛ր. Իր փախած որդիներն ու աղջիկները Ամօրհացիներուն Սեհոն թագաւորին գերութեան տուաւ
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21:2929: Горе тебе, Моав! погиб ты, народ Хамоса! Разбежались сыновья его, и дочери его сделались пленницами Аморрейского царя Сигона;
21:29 οὐαί ουαι woe σοι σοι you Μωαβ μωαβ destroy; lose λαὸς λαος populace; population Χαμως χαμως render; surrender οἱ ο the υἱοὶ υιος son αὐτῶν αυτος he; him διασῴζεσθαι διασωζω thoroughly save; bring safely through καὶ και and; even αἱ ο the θυγατέρες θυγατηρ daughter αὐτῶν αυτος he; him αἰχμάλωτοι αιχμαλωτος captive τῷ ο the βασιλεῖ βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος Sēōn; Sion
21:29 אֹוי־ ʔôy- אֹוי woe לְךָ֣ lᵊḵˈā לְ to מֹואָ֔ב môʔˈāv מֹואָב Moab אָבַ֖דְתָּ ʔāvˌaḏtā אבד perish עַם־ ʕam- עַם people כְּמֹ֑ושׁ kᵊmˈôš כְּמֹושׁ Chemosh נָתַ֨ן nāṯˌan נתן give בָּנָ֤יו bānˈāʸw בֵּן son פְּלֵיטִם֙ pᵊlêṭˌim פָּלֵיט escaped one וּ û וְ and בְנֹתָ֣יו vᵊnōṯˈāʸw בַּת daughter בַּ ba בְּ in † הַ the שְּׁבִ֔ית ššᵊvˈîṯ שְׁבִית captivity לְ lᵊ לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite סִיחֹֽון׃ sîḥˈôn סִיחֹון Sihon
21:29. vae tibi Moab peristi popule Chamos dedit filios eius in fugam et filias in captivitatem regi Amorreorum SeonWoe to thee Moab: thou art undone, O people of Chamos. He hath given his sons to flight, and his daughters into captivity to Sehon the king of the Amorrhites.
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.
21:29. Woe to you, Moab! You are perishing, O people of Chemosh. He gave flight to his sons, and he gave the daughters into captivity, to the king of the Amorites, Sihon.
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:

29: Горе тебе, Моав! погиб ты, народ Хамоса! Разбежались сыновья его, и дочери его сделались пленницами Аморрейского царя Сигона;
21:29
οὐαί ουαι woe
σοι σοι you
Μωαβ μωαβ destroy; lose
λαὸς λαος populace; population
Χαμως χαμως render; surrender
οἱ ο the
υἱοὶ υιος son
αὐτῶν αυτος he; him
διασῴζεσθαι διασωζω thoroughly save; bring safely through
καὶ και and; even
αἱ ο the
θυγατέρες θυγατηρ daughter
αὐτῶν αυτος he; him
αἰχμάλωτοι αιχμαλωτος captive
τῷ ο the
βασιλεῖ βασιλευς monarch; king
τῶν ο the
Αμορραίων αμορραιος Sēōn; Sion
21:29
אֹוי־ ʔôy- אֹוי woe
לְךָ֣ lᵊḵˈā לְ to
מֹואָ֔ב môʔˈāv מֹואָב Moab
אָבַ֖דְתָּ ʔāvˌaḏtā אבד perish
עַם־ ʕam- עַם people
כְּמֹ֑ושׁ kᵊmˈôš כְּמֹושׁ Chemosh
נָתַ֨ן nāṯˌan נתן give
בָּנָ֤יו bānˈāʸw בֵּן son
פְּלֵיטִם֙ pᵊlêṭˌim פָּלֵיט escaped one
וּ û וְ and
בְנֹתָ֣יו vᵊnōṯˈāʸw בַּת daughter
בַּ ba בְּ in
הַ the
שְּׁבִ֔ית ššᵊvˈîṯ שְׁבִית captivity
לְ lᵊ לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
סִיחֹֽון׃ sîḥˈôn סִיחֹון Sihon
21:29. vae tibi Moab peristi popule Chamos dedit filios eius in fugam et filias in captivitatem regi Amorreorum Seon
Woe to thee Moab: thou art undone, O people of Chamos. He hath given his sons to flight, and his daughters into captivity to Sehon the king of the Amorrhites.
21:29. Woe to you, Moab! You are perishing, O people of Chemosh. He gave flight to his sons, and he gave the daughters into captivity, to the king of the Amorites, Sihon.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Хамос — языческое божество, чествовавшееся моавитянами, подобное Ваалу и Молоху.
Albert Barnes: Notes on the Bible - 1834
21:29: Chemosh - The national God of the Moabites (compare the marginal references). The name probably means "Vanquisher," or "Master." The worship of Chemosh was introduced into Israel by Solomon Kg1 11:7; Kg2 23:13. It was no doubt to Chemosh that Mesha, king of Moab, offered up his son as a burnt-offering Kg2 3:26-27.
In the first six lines Num 21:27-28 the poet imagines for the Amorites a song of exultation for their victories over Moab, and for the consequent glories of Heshbon, their own capital. In the next lines Num 21:29 he himself joins in this strain; which now becomes one of half-real, half-ironical compassion for the Moabites, whom their idol Chemosh was unable to save. But in the last lines Num 21:30 a startling change takes place; the new and decisive triumph of the poet's own countrymen is abruptly introduced; and the boastings of the Arnorites fade utterly away. Of the towns Heshbon was the northernmost, and therefore, to the advancing Israelites, the last to be reached. Medeba, now Madeba, was four miles south of Heshbon (compare Ch1 19:7, Ch1 19:15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:29: Jdg 11:24; Kg1 11:7, Kg1 11:33; Kg2 23:13; Jer 48:7, Jer 48:13, Jer 48:46; Co1 8:4, Co1 8:5
Geneva 1599
21:29 Woe to thee, Moab! thou art undone, O people of (m) Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.
(m) Chemosh was the idol of the Moabites, (3Kings 11:33) who was not able to defend his worshippers, who took the idol for their father.
John Gill
21:29 Woe to thee, Moab! thou art undone,.... The whole country ruined, or likely to be so:
O people of Chemosh; which was the name of their idol, who is called the abomination of the Moabites, 3Kings 11:7,
he hath given his sons that escaped; that is, the idol Chemosh had given his sons, the men of the country that worshipped him, who escaped the sword of the Amorites, these:
and his daughters, into captivity unto Sihon king of the Amorites; who took captive what he slew not, or would do so, Chemosh their god not being able to preserve them, but obliged to deliver them up: thus the composers of this song insult the god of the Moabites, as it was usual for conquerors so to do; see Is 10:10, though some think these are the words of the Israelites, making their observations upon the above song, which ends at verse twenty eight, and scoffing at the idol of the Moabites.
John Wesley
21:29 People of Chemosh - The worshippers of Chemosh: so the God of the Moabites was called. He, that is, their God, hath delivered up his own people to his and their enemies; nor could he secure even those that had escaped the sword, but suffered them to be carried into captivity. The words of this and the following verse seem to be not a part of that triumphant song made, by some Amoritish poet, which seems to be concluded, Num 21:28, but of the Israelites making their observation upon it. And here they scoff at the impotency not only of the Moabites, but of their God also, who could not save his people from the sword of Sihon and the Amorites.
Robert Jamieson, A. R. Fausset and David Brown
21:29 people of Chemosh--the name of the Moabite idol (1Ki. 11:7-33; 4Kings 23:13; Jer 48:46).
he--that is, their god, hath surrendered his worshippers to the victorious arms of Sihon.
21:3021:30: եւ զաւակ նոցա սատակեսցի՛ յԵսեբոնէ մինչեւ ցԴեբոն. եւ կանայք նոցա բորբոքեցան հրով ՚ի վերայ Մովաբու[1406]։ [1406] Ոմանք. Եւ կանայք եւս նոցա բորբո՛՛։
30 Նրանց սերունդները թող կոտորուեն Եսեբոնից մինչեւ Դեբոն, եւ նրանց կանայք կրակով բորբոքուեցին Մովաբի վրայ»:
30 Զանոնք նետերով զարկինք. Եսեբոն կորսուեցաւ մինչեւ Դեբոն Եւ կորսնցուցինք զանոնք Մինչեւ Մեդաբայի քով եղած Նօփա»։
եւ զաւակ նոցա սատակեսցի յԵսեբոնէ մինչեւ ցԴեբոն. եւ կանայք նոցա բորբոքեցան հրով ի վերայ Մովաբու:

21:30: եւ զաւակ նոցա սատակեսցի՛ յԵսեբոնէ մինչեւ ցԴեբոն. եւ կանայք նոցա բորբոքեցան հրով ՚ի վերայ Մովաբու[1406]։
[1406] Ոմանք. Եւ կանայք եւս նոցա բորբո՛՛։
30 Նրանց սերունդները թող կոտորուեն Եսեբոնից մինչեւ Դեբոն, եւ նրանց կանայք կրակով բորբոքուեցին Մովաբի վրայ»:
30 Զանոնք նետերով զարկինք. Եսեբոն կորսուեցաւ մինչեւ Դեբոն Եւ կորսնցուցինք զանոնք Մինչեւ Մեդաբայի քով եղած Նօփա»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3030: мы поразили их стрелами; погиб Есевон до Дивона, мы опустошили их до Нофы, которая близ Медевы.
21:30 καὶ και and; even τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him ἀπολεῖται απολλυμι destroy; lose Εσεβων εσεβων till; until Δαιβων δαιβων and; even αἱ ο the γυναῖκες γυνη woman; wife ἔτι ετι yet; still προσεξέκαυσαν προσεκκαιω fire ἐπὶ επι in; on Μωαβ μωαβ Mōab; Moav
21:30 וַ wa וְ and נִּירָ֛ם nnîrˈām ירה cast אָבַ֥ד ʔāvˌaḏ אבד perish חֶשְׁבֹּ֖ון ḥešbˌôn חֶשְׁבֹּון Heshbon עַד־ ʕaḏ- עַד unto דִּיבֹ֑ון dîvˈôn דִּיבֹן Dibon וַ wa וְ and נַּשִּׁ֣ים nnaššˈîm שׁמם be desolate עַד־ ʕaḏ- עַד unto נֹ֔פַח nˈōfaḥ נֹפַח Nophah אֲשֶׁ֖רׄ ʔᵃšˌer אֲשֶׁר [relative] עַד־ ʕaḏ- עַד unto מֵֽידְבָֽא׃ mˈêḏᵊvˈā מֵידְבָא Medeba
21:30. iugum ipsorum disperiit ab Esebon usque Dibon lassi pervenerunt in Nophe et usque MedabaTheir yoke is perished from Hesebon unto Dibon, they came weary to Nophe, and unto Medaba.
30. We have shot at them; Heshbon is perished even unto Dibon, And we have laid waste even unto Nophah, Which unto Medeba.
21:30. Their yoke has been scattered from Heshbon even to Dibon. They have passed through, wearily, into Nophah, and as far as Medeba.”
We have shot at them; Heshbon is perished even unto Dibon, and we have laid them waste even unto Nophah, which [reacheth] unto Medeba:

30: мы поразили их стрелами; погиб Есевон до Дивона, мы опустошили их до Нофы, которая близ Медевы.
21:30
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτῶν αυτος he; him
ἀπολεῖται απολλυμι destroy; lose
Εσεβων εσεβων till; until
Δαιβων δαιβων and; even
αἱ ο the
γυναῖκες γυνη woman; wife
ἔτι ετι yet; still
προσεξέκαυσαν προσεκκαιω fire
ἐπὶ επι in; on
Μωαβ μωαβ Mōab; Moav
21:30
וַ wa וְ and
נִּירָ֛ם nnîrˈām ירה cast
אָבַ֥ד ʔāvˌaḏ אבד perish
חֶשְׁבֹּ֖ון ḥešbˌôn חֶשְׁבֹּון Heshbon
עַד־ ʕaḏ- עַד unto
דִּיבֹ֑ון dîvˈôn דִּיבֹן Dibon
וַ wa וְ and
נַּשִּׁ֣ים nnaššˈîm שׁמם be desolate
עַד־ ʕaḏ- עַד unto
נֹ֔פַח nˈōfaḥ נֹפַח Nophah
אֲשֶׁ֖רׄ ʔᵃšˌer אֲשֶׁר [relative]
עַד־ ʕaḏ- עַד unto
מֵֽידְבָֽא׃ mˈêḏᵊvˈā מֵידְבָא Medeba
21:30. iugum ipsorum disperiit ab Esebon usque Dibon lassi pervenerunt in Nophe et usque Medaba
Their yoke is perished from Hesebon unto Dibon, they came weary to Nophe, and unto Medaba.
21:30. Their yoke has been scattered from Heshbon even to Dibon. They have passed through, wearily, into Nophah, and as far as Medeba.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Медева, ныне Мадеба (упоминается в известной надписи моавитск. царя Меши), расположена в 4: милях (6: в.) к юго-востоку от развалин Есбона (Есевона, — Властов).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:30: have shot: Gen 49:23; Sa2 11:24; Psa 18:14
Dibon: Num 32:34; Jos 13:17; Isa 15:2, Isa 15:9; Jer 48:18, Jer 48:22
John Gill
21:30 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 Is 15:2,
and we have laid them waste even unto Nophah, which reached unto Medeba; Nophah perhaps is the same with Nebo, mentioned along with Medeba, Is 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 Wesley
21:30 Though you feeble Moabites, and your God too, could not resist Sihon, we Israelites, by the help of our God, have shot, with success and victory, at them, at Sihon and his Amorites. Heshbon - The royal city of Sihon, and by him lately repaired, Is perished - Is taken away from Sihon, and so is all his country, even as far as Dibon.
21:3121:31: Եւ բնակեաց Իսրայէլ յամենայն քաղաքս Ամուրհացւոց։
31 Իսրայէլացիները բնակուեցին ամորհացիների բոլոր քաղաքներում:
31 Այսպէս Իսրայէլ Ամօրհացիներուն երկիրը բնակեցաւ։
Եւ բնակեաց Իսրայէլ [340]յամենայն քաղաքս`` Ամովրհացւոց:

21:31: Եւ բնակեաց Իսրայէլ յամենայն քաղաքս Ամուրհացւոց։
31 Իսրայէլացիները բնակուեցին ամորհացիների բոլոր քաղաքներում:
31 Այսպէս Իսրայէլ Ամօրհացիներուն երկիրը բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
21:3131: И жил Израиль в земле Аморрейской.
21:31 κατῴκησεν κατοικεω settle δὲ δε though; while Ισραηλ ισραηλ.1 Israel ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city τῶν ο the Αμορραίων αμορραιος Amorraios; Amorreos
21:31 וַ wa וְ and יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth הָ hā הַ the אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
21:31. habitavit itaque Israhel in terra AmorreiSo Israel dwelt in the land of the Amorrhite.
31. Thus Israel dwelt in the land of the Amorites.
21:31. And so Israel lived in the land of the Amorite.
Thus Israel dwelt in the land of the Amorites:

31: И жил Израиль в земле Аморрейской.
21:31
κατῴκησεν κατοικεω settle
δὲ δε though; while
Ισραηλ ισραηλ.1 Israel
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πόλεσιν πολις city
τῶν ο the
Αμορραίων αμορραιος Amorraios; Amorreos
21:31
וַ wa וְ and
יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
הָ הַ the
אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite
21:31. habitavit itaque Israhel in terra Amorrei
So Israel dwelt in the land of the Amorrhite.
31. Thus Israel dwelt in the land of the Amorites.
21:31. And so Israel lived in the land of the Amorite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:31: Num 32:33-42; Deu 3:16, Deu 3:17; Jos 12:1-6, Jos 13:8-12
John Gill
21:31 Thus Israel dwelt in the land of the Amorites. Not the land of the Moabites; and by those means before mentioned; by conquering Sihon their king, they came into the possession of it, and took up their dwelling in it; this was the beginning of the conquest of the Canaanites, and an earnest and pledge of inheriting their land promised unto them; the Israelites that dwelt here were the tribes of Reuben and Gad.
21:3221:32: Եւ առաքեաց Մովսէս լրտեսել զԱզեր. եւ առի՛ն զնա եւ զաւանս նորա, եւ հանին զԱմուրհացին որ բնակեալ էր ՚ի նմա[1407]։ [1407] Ոմանք. ԶՅազեր, եւ ա՛ռ զնա եւ զա՛՛։
32 Մովսէսը մարդ ուղարկեց, որ հետախուզեն Յազերը: Իսրայէլացիները գրաւեցին այն ու նրա աւանները եւ դուրս քշեցին այնտեղ բնակուող ամորհացիներին:
32 Եւ Մովսէս մարդ ղրկեց Յազերը լրտեսելու ու անոր գիւղերը առին եւ հոն եղած Ամօրհացիները վռնտեցին։
Եւ առաքեաց Մովսէս լրտեսել զՅազեր. եւ առին զնա եւ զաւանս նորա, եւ հանին զԱմովրհացին որ բնակեալ էր ի նմա:

21:32: Եւ առաքեաց Մովսէս լրտեսել զԱզեր. եւ առի՛ն զնա եւ զաւանս նորա, եւ հանին զԱմուրհացին որ բնակեալ էր ՚ի նմա[1407]։
[1407] Ոմանք. ԶՅազեր, եւ ա՛ռ զնա եւ զա՛՛։
32 Մովսէսը մարդ ուղարկեց, որ հետախուզեն Յազերը: Իսրայէլացիները գրաւեցին այն ու նրա աւանները եւ դուրս քշեցին այնտեղ բնակուող ամորհացիներին:
32 Եւ Մովսէս մարդ ղրկեց Յազերը լրտեսելու ու անոր գիւղերը առին եւ հոն եղած Ամօրհացիները վռնտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:3232: И послал Моисей высмотреть Иазер, и взяли селения, зависящие от него, и прогнали Аморреев, которые в них были.
21:32 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Μωυσῆς μωσευς Mōseus; Mosefs κατασκέψασθαι κατασκεπτομαι the Ιαζηρ ιαζηρ and; even κατελάβοντο καταλαμβανω apprehend αὐτὴν αυτος he; him καὶ και and; even τὰς ο the κώμας κωμη village αὐτῆς αυτος he; him καὶ και and; even ἐξέβαλον εκβαλλω expel; cast out τὸν ο the Αμορραῖον αμορραιος the κατοικοῦντα κατοικεω settle ἐκεῖ εκει there
21:32 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses לְ lᵊ לְ to רַגֵּ֣ל raggˈēl רגל slander אֶת־ ʔeṯ- אֵת [object marker] יַעְזֵ֔ר yaʕzˈēr יַעְזֵר Jazer וַֽ wˈa וְ and יִּלְכְּד֖וּ yyilkᵊḏˌû לכד seize בְּנֹתֶ֑יהָ bᵊnōṯˈeʸhā בַּת daughter וַו *wa וְ and יֹּ֖ורֶשׁיירשׁ *yyˌôreš ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱמֹרִ֥י ʔᵉmōrˌî אֱמֹרִי Amorite אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָֽׁם׃ šˈām שָׁם there
21:32. misitque Moses qui explorarent Iazer cuius ceperunt viculos et possederunt habitatoresAnd Moses sent some to take a view of Jazer: and they took the villages of it, and conquered the inhabitants.
32. And Moses sent to spy out Jazer, and they took the towns thereof, and drove out the Amorites that were there.
21:32. And Moses sent some to explore Jazer. These captured its villages and possessed its inhabitants.
And Moses sent to spy out Jaazer, and they took the villages thereof, and drove out the Amorites that [were] there:

32: И послал Моисей высмотреть Иазер, и взяли селения, зависящие от него, и прогнали Аморреев, которые в них были.
21:32
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Μωυσῆς μωσευς Mōseus; Mosefs
κατασκέψασθαι κατασκεπτομαι the
Ιαζηρ ιαζηρ and; even
κατελάβοντο καταλαμβανω apprehend
αὐτὴν αυτος he; him
καὶ και and; even
τὰς ο the
κώμας κωμη village
αὐτῆς αυτος he; him
καὶ και and; even
ἐξέβαλον εκβαλλω expel; cast out
τὸν ο the
Αμορραῖον αμορραιος the
κατοικοῦντα κατοικεω settle
ἐκεῖ εκει there
21:32
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
לְ lᵊ לְ to
רַגֵּ֣ל raggˈēl רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
יַעְזֵ֔ר yaʕzˈēr יַעְזֵר Jazer
וַֽ wˈa וְ and
יִּלְכְּד֖וּ yyilkᵊḏˌû לכד seize
בְּנֹתֶ֑יהָ bᵊnōṯˈeʸhā בַּת daughter
וַו
*wa וְ and
יֹּ֖ורֶשׁיירשׁ
*yyˌôreš ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֱמֹרִ֥י ʔᵉmōrˌî אֱמֹרִי Amorite
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָֽׁם׃ šˈām שָׁם there
21:32. misitque Moses qui explorarent Iazer cuius ceperunt viculos et possederunt habitatores
And Moses sent some to take a view of Jazer: and they took the villages of it, and conquered the inhabitants.
21:32. And Moses sent some to explore Jazer. These captured its villages and possessed its inhabitants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Albert Barnes: Notes on the Bible - 1834
21:32: Jaazer - To he identified probably with the ruins Sir or es-Sir 10 miles north of Heshbon. The occupation of it by the Israelites virtually completed their conquest of the Amorite kingdom; and prepared the way for the pastoral settlements in it which they not long after established Num 32:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:32: Jaazer: Num 32:1, Num 32:35; Isa 16:8, Isa 16:9; Jer 48:32, Jazer
John Gill
21:32 And Moses sent to spy out Jaazer,.... Or Jazer, as it is called in Is 16:9, another city that belonged to the Amorites, and which they had taken from the Moabites; and which came into the hands of the latter again, after the captivity of the ten tribes, as appears from the above places; according to Jerom (s), it was fifteen miles distant from Heshbon:
and they took the villages thereof; not the spies, as Jarchi, but the Israelites under Moses; who upon the return of the spies, and the report they made, marched towards it, and took it, and all the towns and villages round about it; for it seems to have been a principal city:
and drove out the Amorites that were there; that dwelt there, and were in possession of it; otherwise they would not have attacked it, had it, and its villages, been in the hands of the Moabites.
(s) De locis Heb. fol. 92. G.
John Wesley
21:32 Jaazer - One of the cities of Moab formerly taken from them by Sihon, and now taken from him by the Israelites.
21:3321:33: Եւ կրկնեցա՛ն ելին ընդ ճանապարհն ՚ի Բասան։ Եւ ել՝ Ո՛վդ թագաւոր Բասանու ընդդէմ նոցա, եւ ամենայն ժողովուրդ նոցա ՚ի պատերազմ յԵդրային[1408]։ [1408] Այլք. Ժողովուրդն նորա ՚ի պատ՛՛։
33 Այնտեղից իսրայէլացիները դուրս եկան ու գնացին Բասան տանող ճանապարհով: Եդրինայում նրանց դէմ պատերազմի ելաւ Բասանի թագաւոր Օգը իր ամբողջ ժողովրդով:
33 Եւ դարձան ու Բասանի ճամբան ելան եւ Բասանի Ովգ թագաւորը՝ ինք ու իր բոլոր ժողովուրդը անոնց դէմ Եդրայիի մէջ՝ պատերազմի ելան։
Եւ կրկնեցան ելին ընդ ճանապարհն ի Բասան. եւ ել Ովգ թագաւոր Բասանու ընդդէմ նոցա, եւ ամենայն ժողովուրդն նորա ի պատերազմ յԵդրային:

21:33: Եւ կրկնեցա՛ն ելին ընդ ճանապարհն ՚ի Բասան։ Եւ ել՝ Ո՛վդ թագաւոր Բասանու ընդդէմ նոցա, եւ ամենայն ժողովուրդ նոցա ՚ի պատերազմ յԵդրային[1408]։
[1408] Այլք. Ժողովուրդն նորա ՚ի պատ՛՛։
33 Այնտեղից իսրայէլացիները դուրս եկան ու գնացին Բասան տանող ճանապարհով: Եդրինայում նրանց դէմ պատերազմի ելաւ Բասանի թագաւոր Օգը իր ամբողջ ժողովրդով:
33 Եւ դարձան ու Բասանի ճամբան ելան եւ Բասանի Ովգ թագաւորը՝ ինք ու իր բոլոր ժողովուրդը անոնց դէմ Եդրայիի մէջ՝ պատերազմի ելան։
zohrab-1805▾ eastern-1994▾ western am▾
21:3333: И поворотили и пошли к Васану. И выступил против них Ог, царь Васанский, сам и весь народ его, на сражение к Едреи.
21:33 καὶ και and; even ἐπιστρέψαντες επιστρεφω turn around; return ἀνέβησαν αναβαινω step up; ascend ὁδὸν οδος way; journey τὴν ο the εἰς εις into; for Βασαν βασαν and; even ἐξῆλθεν εξερχομαι come out; go out Ωγ ωγ monarch; king τῆς ο the Βασαν βασαν into; for συνάντησιν συναντησις meeting αὐτοῖς αυτος he; him καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him εἰς εις into; for πόλεμον πολεμος battle εἰς εις into; for Εδραϊν εδραιν Edrain; Ethren
21:33 וַ wa וְ and יִּפְנוּ֙ yyifnˌû פנה turn וַֽ wˈa וְ and יַּעֲל֔וּ yyaʕᵃlˈû עלה ascend דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way הַ ha הַ the בָּשָׁ֑ן bbāšˈān בָּשָׁן Bashan וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out עֹוג֩ ʕôḡ עֹוג Og מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king הַ ha הַ the בָּשָׁ֨ן bbāšˌān בָּשָׁן Bashan לִ li לְ to קְרָאתָ֜ם qᵊrāṯˈām קרא encounter ה֧וּא hˈû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עַמֹּ֛ו ʕammˈô עַם people לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war אֶדְרֶֽעִי׃ ʔeḏrˈeʕî אֶדְרֶעִי Edrei
21:33. verteruntque se et ascenderunt per viam Basan et occurrit eis Og rex Basan cum omni populo suo pugnaturus in EdraiAnd they turned themselves, and went up by the way of Basan, and Og the king of Basan came against them with all his people, to fight in Edrai.
33. And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he and all his people, to battle at Edrei.
21:33. And they turned themselves and ascended, along the way of Bashan. And Og, the king of Bashan, met them with all his people, to fight at Edrei.
And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei:

33: И поворотили и пошли к Васану. И выступил против них Ог, царь Васанский, сам и весь народ его, на сражение к Едреи.
21:33
καὶ και and; even
ἐπιστρέψαντες επιστρεφω turn around; return
ἀνέβησαν αναβαινω step up; ascend
ὁδὸν οδος way; journey
τὴν ο the
εἰς εις into; for
Βασαν βασαν and; even
ἐξῆλθεν εξερχομαι come out; go out
Ωγ ωγ monarch; king
τῆς ο the
Βασαν βασαν into; for
συνάντησιν συναντησις meeting
αὐτοῖς αυτος he; him
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
αὐτοῦ αυτος he; him
εἰς εις into; for
πόλεμον πολεμος battle
εἰς εις into; for
Εδραϊν εδραιν Edrain; Ethren
21:33
וַ wa וְ and
יִּפְנוּ֙ yyifnˌû פנה turn
וַֽ wˈa וְ and
יַּעֲל֔וּ yyaʕᵃlˈû עלה ascend
דֶּ֖רֶךְ dˌereḵ דֶּרֶךְ way
הַ ha הַ the
בָּשָׁ֑ן bbāšˈān בָּשָׁן Bashan
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
עֹוג֩ ʕôḡ עֹוג Og
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
הַ ha הַ the
בָּשָׁ֨ן bbāšˌān בָּשָׁן Bashan
לִ li לְ to
קְרָאתָ֜ם qᵊrāṯˈām קרא encounter
ה֧וּא hˈû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עַמֹּ֛ו ʕammˈô עַם people
לַ la לְ to
הַ the
מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war
אֶדְרֶֽעִי׃ ʔeḏrˈeʕî אֶדְרֶעִי Edrei
21:33. verteruntque se et ascenderunt per viam Basan et occurrit eis Og rex Basan cum omni populo suo pugnaturus in Edrai
And they turned themselves, and went up by the way of Basan, and Og the king of Basan came against them with all his people, to fight in Edrai.
21:33. And they turned themselves and ascended, along the way of Bashan. And Og, the king of Bashan, met them with all his people, to fight at Edrei.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Царство Васан простиралось от потока Иавок на север, вдоль р. Иордана, до горы Ермон (Втор III:8).
Albert Barnes: Notes on the Bible - 1834
21:33: In these apparently unimportant words is contained the record of the Israelite Num 32:39 occupation of Gilead north of the Jabbok; a territory which, though populated, like southern Gilead, by the Amorites (Deu 3:9; Jos 2:10, etc.), formed part of the domain of Og king of Bashan, who was himself of a different race Deu 3:2; Jos 12:5; Jos 13:11. We are not told whether they were led there by express warrant of God, or whether their advance upon Bashan was provoked by Og and his people.
At Edrei - Now Edhra'ah, commonly Der'a; situate on a branch of the Jarmuk. This river formed the boundary between Gilead and Bashan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:33: they turned: Deu 3:1-6, Deu 29:7; Jos 13:12
Bashan: Deu 32:14; Psa 22:12, Psa 68:15; Isa 33:9; Eze 27:6, Eze 39:18; Amo 4:1
Og: Num 32:33; Deu 1:4, Deu 3:1, Deu 4:47, Deu 29:7; Jos 9:10, Jos 12:4, Jos 13:30
John Gill
21:33 And they turned,.... From Jaazer, after they had taken it, and came back a little way:
and went up by the way of Bashan; which was a nearer way to Canaan, a fine country abounding with oxen and sheep, having rich pastures, and very famous for its oaks; it had its name from the mountain of Bashan in it, and has been since called Batanea; it was at this time in the hands of the Amorites, and from them it was taken by Israel, as follows: who marched this way for that purpose, or at least were so directed by the providence of God for that end:
and Og king of Bashan went out against them; who was of the race of the giants, and he himself of a gigantic stature, and was a king of the Amorites, as well as Sihon, Deut 3:8, he came out in an hostile manner against Israel, to stop them going any further:
he, and all his people: out of his many cities, a numerous army no doubt:
to the battle at Edrei; where it was fought between him and Israel. Jerom says (t) it was in his time called Adara, a famous city of Arabia, twenty four or twenty five miles from Bozra, and six from Ashtaroth Karnaim, the ancient seat of the Rephaim, or giants from whom Og sprung, Gen 14:5, and was the seat of Og now, from whence he came to Edrei or Adara, to meet and fight Israel there; see Deut 1:4.
(t) De locis Heb. fol. 87. I. & 92. M.
John Wesley
21:33 Og - Who also was a king of the Amorites. And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places. Bashan - A rich country, famous for its pastures and breed of cattle, and for its oaks.
Robert Jamieson, A. R. Fausset and David Brown
21:33 they turned and went up by the way of Bashan--a name given to that district from the richness of the soil--now Batanea or El-Bottein--a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south.
Og--a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.
21:3421:34: Եւ ասէ Տէր ցՄովսէս. Մի՛ երկնչիր ՚ի նմանէ, զի ՚ի ձեռս քո մատնեցի զնա՛ եւ զամենայն ժողովուրդն նորա, եւ զամենայն երկիր նորա. եւ արասցես ընդ նա՝ որպէս արարեր ընդ Սեհոն արքայ Ամովրհացւոց՝ որ բնակեալ էր յԵսեբոն[1409]։ [1409] Ոմանք. Մատնեցից զնա... եւ արասցես ընդ նմա որպէս... որ բնակեալ են յԵսեբոն։
34 Տէրն ասաց Մովսէսին. «Մի՛ վախեցիր նրանից, որովհետեւ քո ձեռքն եմ մատնել նրան, նրա ամբողջ ժողովրդին ու նրա ամբողջ երկիրը: Նրա հետ կը վարուես այնպէս, ինչպէս վարուեցիր Եսեբոնում բնակուող ամորհացիների արքայ Սեհոնի հետ»:
34 Եւ Տէրը ըսաւ Մովսէսին. «Անկէ մի՛ վախնար. քանզի քու ձեռքդ մատնեցի զանիկա ու անոր բոլոր ժողովուրդը եւ անոր երկիրը եւ դուն Եսեբոնի մէջ բնակող Ամօրհացիներուն Սեհոն թագաւորին ըրածիդ պէս ըրէ՛ անոր»։
Եւ ասէ Տէր ցՄովսէս. Մի՛ երկնչիր ի նմանէ. զի ի ձեռս քո մատնեցի զնա եւ զամենայն ժողովուրդն նորա, եւ զամենայն երկիր նորա. եւ արասցես ընդ նա որպէս արարեր ընդ Սեհոն արքայ Ամովրհացւոց որ բնակեալ էր յԵսեբոն:

21:34: Եւ ասէ Տէր ցՄովսէս. Մի՛ երկնչիր ՚ի նմանէ, զի ՚ի ձեռս քո մատնեցի զնա՛ եւ զամենայն ժողովուրդն նորա, եւ զամենայն երկիր նորա. եւ արասցես ընդ նա՝ որպէս արարեր ընդ Սեհոն արքայ Ամովրհացւոց՝ որ բնակեալ էր յԵսեբոն[1409]։
[1409] Ոմանք. Մատնեցից զնա... եւ արասցես ընդ նմա որպէս... որ բնակեալ են յԵսեբոն։
34 Տէրն ասաց Մովսէսին. «Մի՛ վախեցիր նրանից, որովհետեւ քո ձեռքն եմ մատնել նրան, նրա ամբողջ ժողովրդին ու նրա ամբողջ երկիրը: Նրա հետ կը վարուես այնպէս, ինչպէս վարուեցիր Եսեբոնում բնակուող ամորհացիների արքայ Սեհոնի հետ»:
34 Եւ Տէրը ըսաւ Մովսէսին. «Անկէ մի՛ վախնար. քանզի քու ձեռքդ մատնեցի զանիկա ու անոր բոլոր ժողովուրդը եւ անոր երկիրը եւ դուն Եսեբոնի մէջ բնակող Ամօրհացիներուն Սեհոն թագաւորին ըրածիդ պէս ըրէ՛ անոր»։
zohrab-1805▾ eastern-1994▾ western am▾
21:3434: И сказал Господь Моисею: не бойся его, ибо Я предам его и весь народ его и всю землю его в руки твои, и поступишь с ним, как поступил с Сигоном, царем Аморрейским, который жил в Есевоне.
21:34 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs μὴ μη not φοβηθῇς φοβεω afraid; fear αὐτόν αυτος he; him ὅτι οτι since; that εἰς εις into; for τὰς ο the χεῖράς χειρ hand σου σου of you; your παραδέδωκα παραδιδωμι betray; give over αὐτὸν αυτος he; him καὶ και and; even πάντα πας all; every τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even πᾶσαν πας all; every τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him καὶ και and; even ποιήσεις ποιεω do; make αὐτῷ αυτος he; him καθὼς καθως just as / like ἐποίησας ποιεω do; make τῷ ο the Σηων σηων monarch; king τῶν ο the Αμορραίων αμορραιος who; what κατῴκει κατοικεω settle ἐν εν in Εσεβων εσεβων Esebōn; Esevon
21:34 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses אַל־ ʔal- אַל not תִּירָ֣א tîrˈā ירא fear אֹתֹ֔ו ʔōṯˈô אֵת [object marker] כִּ֣י kˈî כִּי that בְ vᵊ בְּ in יָדְךָ֞ yāḏᵊḵˈā יָד hand נָתַ֧תִּי nāṯˈattî נתן give אֹתֹ֛ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַמֹּ֖ו ʕammˌô עַם people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לֹּ֔ו llˈô לְ to כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֗יתָ ʕāśˈîṯā עשׂה make לְ lᵊ לְ to סִיחֹן֙ sîḥˌōn סִיחֹון Sihon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הָֽ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יֹושֵׁ֖ב yôšˌēv ישׁב sit בְּ bᵊ בְּ in חֶשְׁבֹּֽון׃ ḥešbˈôn חֶשְׁבֹּון Heshbon
21:34. dixitque Dominus ad Mosen ne timeas eum quia in manu tua tradidi illum et omnem populum ac terram eius faciesque illi sicut fecisti Seon regi Amorreorum habitatori EsebonAnd the Lord said to Moses: Fear him not, for I have delivered him and all his people, and his country into thy hand: and thou shalt do to him as thou didst to Sehon the king of the Amorrhites, the inhabitant of Hesebon.
34. And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon.
21:34. And the Lord said to Moses: “Do not be afraid of him. For I have delivered him, and all his people, as well as his land, into your hand. And you shall do to him just as you did to Sihon, the king of the Amorites, the inhabitant of Heshbon.”
And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon:

34: И сказал Господь Моисею: не бойся его, ибо Я предам его и весь народ его и всю землю его в руки твои, и поступишь с ним, как поступил с Сигоном, царем Аморрейским, который жил в Есевоне.
21:34
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
μὴ μη not
φοβηθῇς φοβεω afraid; fear
αὐτόν αυτος he; him
ὅτι οτι since; that
εἰς εις into; for
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
παραδέδωκα παραδιδωμι betray; give over
αὐτὸν αυτος he; him
καὶ και and; even
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
καὶ και and; even
ποιήσεις ποιεω do; make
αὐτῷ αυτος he; him
καθὼς καθως just as / like
ἐποίησας ποιεω do; make
τῷ ο the
Σηων σηων monarch; king
τῶν ο the
Αμορραίων αμορραιος who; what
κατῴκει κατοικεω settle
ἐν εν in
Εσεβων εσεβων Esebōn; Esevon
21:34
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
אַל־ ʔal- אַל not
תִּירָ֣א tîrˈā ירא fear
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
יָדְךָ֞ yāḏᵊḵˈā יָד hand
נָתַ֧תִּי nāṯˈattî נתן give
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עַמֹּ֖ו ʕammˌô עַם people
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצֹ֑ו ʔarṣˈô אֶרֶץ earth
וְ wᵊ וְ and
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לֹּ֔ו llˈô לְ to
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֗יתָ ʕāśˈîṯā עשׂה make
לְ lᵊ לְ to
סִיחֹן֙ sîḥˌōn סִיחֹון Sihon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הָֽ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יֹושֵׁ֖ב yôšˌēv ישׁב sit
בְּ bᵊ בְּ in
חֶשְׁבֹּֽון׃ ḥešbˈôn חֶשְׁבֹּון Heshbon
21:34. dixitque Dominus ad Mosen ne timeas eum quia in manu tua tradidi illum et omnem populum ac terram eius faciesque illi sicut fecisti Seon regi Amorreorum habitatori Esebon
And the Lord said to Moses: Fear him not, for I have delivered him and all his people, and his country into thy hand: and thou shalt do to him as thou didst to Sehon the king of the Amorrhites, the inhabitant of Hesebon.
21:34. And the Lord said to Moses: “Do not be afraid of him. For I have delivered him, and all his people, as well as his land, into your hand. And you shall do to him just as you did to Sihon, the king of the Amorites, the inhabitant of Heshbon.”
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:34: Fear him: Num 14:9; Deu 3:2, Deu 3:11, Deu 20:3, Deu 31:6; Jos 10:8, Jos 10:25; Isa 41:13
for I have: Deu 3:3, Deu 7:24; Jos 8:7; Jdg 11:30; Sa1 23:4; Sa2 5:19; Kg1 20:13, Kg1 20:28; Kg2 3:18
thou shalt: Num 21:24; Psa 135:10, Psa 135:11
as thou: Num 21:24, Num 21:25
John Gill
21:34 And the Lord said unto Moses, fear him not,.... Og being of a gigantic stature, and his forces numerous, might cause some fear in Moses, and in the people, and therefore the Lord encouraged them not to be afraid of him and his army:
for I have delivered him into thy hand, and all his people, and his land; that is, he had determined to do it, and now promised it, and it might be depended on and looked upon as if actually done:
and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon; slay him and his people, and take possession of his country.
Robert Jamieson, A. R. Fausset and David Brown
21:34 The Lord said unto Moses, Fear him not--a necessary encouragement, for Og's gigantic stature (Deut 3:11) was calculated to inspire terror. He and all his were put to the sword.
21:3521:35: Եւ եհա՛ր զնա եւ զորդիս նորա, եւ զամենայն ժողովուրդն նորա. մինչեւ ամենեւի՛ն չմնալոյ ՚ի նոցանէն ապրեալ։ Եւ ժառանգեցի՛ն զերկիրն նոցա։
35 Եւ իսրայէլացիները հարուածեցին նրան, նրա որդիներին ու նրա ամբողջ ժողովրդին, մինչեւ որ նրանցից ոչ մի մարդ կենդանի չմնաց, եւ իրենք սեփականացրին նրանց երկիրը:
35 Այսպէս զարկին զանիկա եւ անոր որդիները ու անոր բոլոր ժողովուրդը, այնպէս որ մէ՛կն ալ չմնաց եւ անոր երկրին տիրեցին։
Եւ եհար զնա եւ զորդիս նորա եւ զամենայն ժողովուրդն նորա, մինչեւ ամենեւին չմնալոյ ի նմանէն ապրեալ. եւ ժառանգեցին զերկիրն նոցա:

21:35: Եւ եհա՛ր զնա եւ զորդիս նորա, եւ զամենայն ժողովուրդն նորա. մինչեւ ամենեւի՛ն չմնալոյ ՚ի նոցանէն ապրեալ։ Եւ ժառանգեցի՛ն զերկիրն նոցա։
35 Եւ իսրայէլացիները հարուածեցին նրան, նրա որդիներին ու նրա ամբողջ ժողովրդին, մինչեւ որ նրանցից ոչ մի մարդ կենդանի չմնաց, եւ իրենք սեփականացրին նրանց երկիրը:
35 Այսպէս զարկին զանիկա եւ անոր որդիները ու անոր բոլոր ժողովուրդը, այնպէս որ մէ՛կն ալ չմնաց եւ անոր երկրին տիրեցին։
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21:3535: И поразили они его и сынов его и весь народ его, так что ни одного не осталось, и овладели землею его.
21:35 καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even πάντα πας all; every τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἕως εως till; until τοῦ ο the μὴ μη not καταλιπεῖν καταλειπω leave behind; remain αὐτοῦ αυτος he; him ζωγρείαν ζωγρεια and; even ἐκληρονόμησαν κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him
21:35 וַ wa וְ and יַּכּ֨וּ yyakkˌû נכה strike אֹתֹ֤ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בָּנָיו֙ bānāʸw בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עַמֹּ֔ו ʕammˈô עַם people עַד־ ʕaḏ- עַד unto בִּלְתִּ֥י biltˌî בֵּלֶת failure הִשְׁאִֽיר־ hišʔˈîr- שׁאר remain לֹ֖ו lˌô לְ to שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor וַ wa וְ and יִּֽירְשׁ֖וּ yyˈîrᵊšˌû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
21:35. percusserunt igitur et hunc cum filiis suis universumque populum eius usque ad internicionem et possederunt terram illiusSo they slew him also with his sons, and all his people, not letting any one escape, and they possessed his land.
35. So they smote him, and his sons, and all his people, until there was none left him remaining: and they possessed his land.
21:35. Therefore, they struck him down also, with his sons, and all his people, even to utter destruction, and they possessed his land.
So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land:

35: И поразили они его и сынов его и весь народ его, так что ни одного не осталось, и овладели землею его.
21:35
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτὸν αυτος he; him
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἕως εως till; until
τοῦ ο the
μὴ μη not
καταλιπεῖν καταλειπω leave behind; remain
αὐτοῦ αυτος he; him
ζωγρείαν ζωγρεια and; even
ἐκληρονόμησαν κληρονομεω inherit; heir
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
21:35
וַ wa וְ and
יַּכּ֨וּ yyakkˌû נכה strike
אֹתֹ֤ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָיו֙ bānāʸw בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עַמֹּ֔ו ʕammˈô עַם people
עַד־ ʕaḏ- עַד unto
בִּלְתִּ֥י biltˌî בֵּלֶת failure
הִשְׁאִֽיר־ hišʔˈîr- שׁאר remain
לֹ֖ו lˌô לְ to
שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor
וַ wa וְ and
יִּֽירְשׁ֖וּ yyˈîrᵊšˌû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצֹֽו׃ ʔarṣˈô אֶרֶץ earth
21:35. percusserunt igitur et hunc cum filiis suis universumque populum eius usque ad internicionem et possederunt terram illius
So they slew him also with his sons, and all his people, not letting any one escape, and they possessed his land.
21:35. Therefore, they struck him down also, with his sons, and all his people, even to utter destruction, and they possessed his land.
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Adam Clarke: Commentary on the Bible - 1831
21:35: So they smote him, and his sons - There is a curious note of Dr. Lightfoot here, of which I should think it wrong to deprive the reader.
"Sihon and Og conquered, A. M. 2553. Of the life of Moses, 120. From the Exodus, 40. It is now six and twenty generations from the creation, or from Adam to Moses; and accordingly doth Psalm 136, rehearse the durableness of God's mercy six and twenty times over, beginning the story with the creation, and ending it in the conquest of Sihon and Og. The numerals of the name יהוה Jehovah amount to the sum of six and twenty."
On some difficulties in this chapter Dr. Kennicott makes the following observations: -
"This one chapter has several very considerable difficulties; and some verses, as now translated, are remarkably unintelligible, A true state of this chapter is not, however, to be despaired of; and it has in it some circumstances which merit more than common attention. It contains the history of the last part of the travels of the Israelites in their way to the promised land; beginning with them at Mount Hor, the thirty-fourth encampment, and concluding with them, as in their forty-second and last encampment, near Jordan, in the country which they had acquired by conquest over Sihon, king of the Amorites.
"It begins with saying - that King Arad, the Canaanite, who dwelt in the south, (in the land of Canaan, Num 33:40), attacked Israel and was defeated, and that Israel destroyed their cities; and that, after destroying these Canaanite cities, and consequently after being in a part of Canaan, a part of the very country they were going to, on the west of the Dead Sea, they returned towards the Red Sea, and near the eastern tongue or gulf of the Red Sea, on the south of Edom, marched round Edom to the east of the Dead Sea, in order to enter Canaan from the east side of Jordan!
"This surprising representation of so vast and dangerous a march, quite unnecessarily performed, is owing to two circumstances. The first is, (Num 21:1), the Canaanites heard that Israel was coming by the way of the spies, meaning, by the way the spies went from Kadesh-Barnea into Canaan. But this being impossible, because Israel had now marched from Meribah-Kadesh to Mount Hor, beyond Ezion-gaber, and were turning round Edom, to the south-east; it is happy that the word rendered spies, in our version, is in the Greek a proper name, (Atharim), which removes that difficulty: and the other difficulty (Num 21:2, Num 21:3) is removed by the Greek version likewise, according to which, the vow made, with the facts subsequent, does not signify destroying the Canaanite cities, but devoting them to destruction at some future time. See Wall's Crit. Notes.
"It proceeds with saying, that after defeating the Canaanites at Mount Hor, they journeyed from Mount Hor by the way of the Red Sea, (in the road from Ammon, Midian, etc., to the eastern gulf of the Red Sea), to compass the land of Edom; that on their murmuring for want both of bread and of water they were punished by fiery serpents, after which they marched to Oboth, and thence to Ije-abarim in the wilderness, east of Moab. The encampments of the Israelites, amounting to forty-two, are recorded all together, in historical succession, in Numbers 33, where Ije-abarim is the 38th; Dibon-gad, 39; Almon-Diblathaim, 40; mountains of Abarim, 41; and the plains of Moab, by Jordan, 42. This regular detail in Numbers 33 has occasioned great perplexity as to Numbers 21, where, after the stations at Oboth and Ije-abarim, in Num 21:10, Num 21:11, we have, in Num 21:19, Num 21:20, the words Mattanah, Nahaliel, and Bamoth; which are usually considered as the proper names of three places, but widely different from the three proper names after Ije-abarim in the catalogue at Numbers 33.
"But there is, in reality, no inconsistency here. In the plain and historical catalogue (Numbers 33). the words are strictly the proper names of the three places; but here the words Mattanah, Nahaliel, and Bamoth follow some lines of poetry, and seem to form a continuation of the song. They evidently express figurative and poetical ideas. The verbs journeyed from and pitched in are not found here, though necessary to prose narration: see Num 33:10 and Num 33:11 here, and Numbers 33. Lastly, Num 21:20, (in this 21st chapter), usually supposed to express the last encampment, does not. Pisgah signifies a hill; and the Israelites could not encamp on the top of any single hill, such as this is described. Balak took Balaam to the top of Peor, which looketh toward Jeshimon, (Num 23:28), which Peor undoubtedly was in Moab. He took him to another hill in Moab, when he took him (Num 23:14) to the top of Pisgah, in the field of Zophim. And if the Pisgah or hill in Num 21:20, was in the country of Balak, it could not point out the last encampment, which was not in Balak's country, but north of Arnon.
"The word Mattanah probably alludes to a place distinguished by some gift or blessing from God. Fagius says:
Nomen loci, ab eventu aquarum quas Dominus ibi dedit, sic appellati; מתנה nam significat donum-
'The name of the place was so called, from the circumstance of the waters which the Lord gave there; for Mattanah signifies a gift.' נהליאל Nahaliel is torrentes Dei; i. e., great streams, particularly seasonable or salutary. And במות Bamoth (Num 21:20) may point out any high places of signal benefit in the country of Moab, or it may answer to the last station but one, which was the mountains of Abarim.
If, therefore, these words were meant to express poetically some eminent blessing, what blessing was so likely to be then celebrated as copious streams of water? And after they had wandered nearly forty years through many a barren desert, and after (compare Deu 8:15) having passed through that great and terrible wilderness, wherein were fiery serpents and drought, where there was no water, it is no wonder they should shout for joy at finding water in plenty, and finding it almost on the banks of Arnon, the last river they were to pass, in their way to their last station, east of Jordan. No wonder they should sing in poetic rapture, that after the wilderness was (Mattanah) the Gift Of God; meaning the great well in Moab, dug by public authority; and no wonder that, after such a gift, there were (Nahaliel) blessed streams, by which they passed, till they came to (Bamoth) the high places from which, perhaps, these streams descended. And the thanksgiving ends, where the blessing was no longer wanted, on their coming down into the valley, along the banks of Arnon, which was then the north boundary of Moab.
"The Israelites had spent no less than thirty-eight years in coming from Kadesh-Barnea to their encampment north of Zared. Here, at this fortieth station, they were commanded to pass through Moab by ער Ar, the chief city; but were not to stop till they came to the valley on the south of Arnon. At this last station but one they probably continued no longer than was necessary for sending messengers to Sihon, king of the Amorites, at Heshbon, and receiving his answer. They then crossed the Arnon; and having vanquished Sihon and Og, took possession of the forty-second and last encampment.
"This one chapter has three pieces of poetry, either fragments or complete; and poetry, seldom found in a historical narrative, may be here accounted for from the exuberance of joy which must have affected these wearied travelers, when arriving thus happily near their journey's end. What occurs first is in Num 21:14; and has often been called the fragment of an old Amorite song. But it may have been Amorite or Moabite, or either or neither, for the subject matter of it, as it is generally understood, if indeed it can be said to be understood at all. The words את והב בסופה ואת הנתליס ארנו, usually supposed to contain this fragment, do not signify, as in our English version, What he did in the Red Sea, and in the brooks of Arnon. Without enumerating the many interpretations given by others, I shall offer a new one, which seems to make good sense, and a sense very pertinent.
"Observe first, that there must have been a place called Suph, near the conflux of the Arnon and Jordan; because Moses, whilst in that last station, begins Deuteronomy with saying, he was on this side (i. e., east) of Jordan, over against Suph. By this word is not here meant the Red Sea; partly, because that has every where else the word for sea before it, and partly, because of the great distance of the Red Sea now from Moses. The single word, therefore, signifies here some place in itself obscure, because no where mentioned but in these two passages. And yet we cannot wonder that Moses should mention it twice, as the word Suph, introduced in speaking of the two last encampments, recalled to mind the Sea of Suph, so glorious to Israel, near the beginning of their march towards Canaan.
"Moses had now led Israel from the Red Sea to the river Arnon, through many dreadful dangers, partly from hostile nations, partly from themselves; such dangers as no other people ever experienced, and such as no people could have surmounted, without the signal favor of the Almighty. And here, just before the battles with Sihon and Og, he reminds them of Pharaoh, etc.; and he asserts, that in the history of the wars it shall be recorded that Jehovah, who had triumphantly brought Israel through the Sea of Suph, near Egypt, at first, had now conducted him to Suph, near Arnon; that
Jehovah went with him to Suph,
And he came to the streams of Arnon.
"This version removes the difficulties urged by Hobbes, page 266, fol. 1750; by Spinoza, page 108, 4th., 1670; and retailed in a deistical pamphlet called The Doubts of the Infidels, page 4, 8vo., 1781.
"The general meaning of the next piece of poetry seems to be this: that at some distance from the city of Ar, by which the Israelites were to pass, (Deu 2:18), they came to A Well of uncommon size and magnificence, which seems to have been sought out, built up, and adorned for the public, by the rulers of Moab. And it is no wonder that, on their arrival at such a well, they should look upon it as a blessing from Heaven, and speak of it as a new miracle in their favor.
17. Then Israel sang this song: - Spring up, O Well! Sing ye hitherto!
18. The Well! princes searched it out;The nobles of the people have digged it;By their decree, by their act of government,So, after the wilderness, was Mattanah!
19. And after Mattanah were Nahaliel!And after Nahaliel were Bamoth!
20. And after Bamoth was the valley;Where, in the country of Moab, Appeareth the top of Pisgah,Which is over against Jeshimon.
See Dr. Kennicott's Remarks upon Select Passages in the Old Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:35: Deu 3:3-17, Deu 29:7, Deu 29:8; Jos 12:4-6, Jos 13:12; Psa 135:10-12, Psa 136:17-21; Rom 8:37
John Gill
21:35 So they smote him and his sons, and all his people,.... They engaged in battle with him, slew him and his sons that came with him, and all his armies; and which consisted, as is probable, of all able to bear arms in all his cities; which the more easily came into the hands of the Israelites after this battle, in which such a carnage was made:
until there was none left him alive; so universal was the slaughter at the battle, and in the cities that fell into their hands; they utterly destroyed men, women, and children, Deut 3:3,
and they possessed his land; in which were sixty cities fenced with high walls, gates, and bars, besides a great many unwalled towns; these were possessed by the half tribe of Manasseh, Deut 3:4.