Numbers 21:17

Translation
King James Version
Then Israel sang this song, Spring up, O well; sing ye unto it:
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KJV (with Strong's)
Then Israel H3478 sang H7891 this song H7892, Spring up H5927, O well H875; sing H6030 ye unto it:
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Complete Jewish Bible
Then Isra'el sang this song: "Spring up, oh well! Sing to the well
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Berean Standard Bible
Then Israel sang this song: “Spring up, O well, all of you sing to it!
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American Standard Version
Then sang Israel this song: Spring up, O well; sing ye unto it:
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World English Bible Messianic
Then Israel sang this song: “Spring up, well! Sing to it,
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Geneva Bible (1599)
Then Israel sang this song, Rise vp well, sing ye vnto it.
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Young's Literal Translation
Then singeth Israel this song, concerning the well--they have answered to it:
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See also
Judges 5:1Isaiah 12:5Psalms 105:2Psalms 106:12Isaiah 12:1Isaiah 12:2James 5:13
See on the biblical-era map
Wandering in the Wilderness
Wandering in the Wilderness View full PDF
The Defeat of Sihon and Og
The Defeat of Sihon and Og View full PDF

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In the KJVVerse 4,358 of 31,102

Study This Verse

SUMMARY

Numbers 21:17 captures a profound moment of spontaneous joy and communal worship as the Israelites, weary from their wilderness journey, discover a much-needed well. This verse records the "Song of the Well," a brief but powerful anthem of gratitude sung collectively by the people, celebrating God's timely and life-sustaining provision of water in the arid desert. It stands as a testament to divine faithfulness amidst human struggle and a vibrant expression of thanksgiving, marking a significant shift from previous periods of complaint to one of heartfelt praise.

CONTEXT

  • Literary Context: Numbers 21:17 is situated within a tumultuous period of Israel's wilderness wanderings, specifically following their detour around Edom and the subsequent encounters with various challenges. Immediately preceding this verse, the narrative recounts the severe judgment of fiery serpents upon the complaining Israelites and God's merciful provision of healing through the bronze serpent. This divine intervention highlights God's persistent care even in the face of human rebellion. The discovery of the well and the spontaneous song mark a significant shift from the previous atmosphere of grumbling and judgment to one of relief, joy, and communal praise, underscoring God's unwavering commitment to His covenant people. The verses following this song (Numbers 21:18-20) detail the continuation of their journey and further instances of God's guidance, positioning this song as a brief but potent interlude of celebration.
  • Historical & Cultural Context: The wilderness journey of the Israelites, spanning forty years, was characterized by extreme environmental challenges, primarily the scarcity of water and food in the arid Sinai and Negev deserts. Water was not merely a convenience but an absolute necessity for survival for a vast multitude of people and their livestock. In ancient Near Eastern nomadic cultures, the discovery of a reliable water source, especially a well (a man-made excavation), was an occasion for immense celebration and often a critical factor in determining travel routes and encampment sites. Songs and poetic expressions were common forms of communal response to significant events, whether victories in battle or acts of divine provision, serving to reinforce collective memory and identity. This spontaneous song reflects a deeply ingrained cultural practice of expressing profound emotion and gratitude through shared vocalization, particularly in response to life-sustaining miracles.
  • Key Themes: This verse powerfully encapsulates several overarching themes prevalent in the book of Numbers and the broader Pentateuch. Primarily, it underscores Divine Provision, demonstrating God's consistent and often miraculous supply of Israel's fundamental needs, even in the most desolate environments, as seen previously with the manna and water from the rock at Rephidim. Second, it highlights the Human Response to Divine Blessing, contrasting the Israelites' frequent complaints and lack of faith with this moment of unadulterated joy and gratitude, signifying a temporary but significant spiritual turning point. Third, the communal singing emphasizes Corporate Worship and Celebration, illustrating how shared experiences of God's goodness foster unity and reinforce collective faith. Finally, the well itself, as a source of life in a barren land, subtly points to the theme of Spiritual Refreshment and Hope, a motif that finds its ultimate fulfillment in the New Testament concept of "living water" offered by Christ, as articulated in John 4:10.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Spring up (Hebrew, ʻâlâh', H5927): From the primitive root H5927, meaning "to ascend," "to rise," or "to go up." In this imperative form, it functions as an eager, expectant command or cry for the well's water to rise to the surface. It conveys a sense of anticipation and perhaps even a communal invocation, reflecting the people's deep longing for water and their faith that it would indeed emerge, transforming a desperate need into an active plea.
  • Well (Hebrew, bᵉʼêr', H875): Referring to a pit or a dug well. This term specifically denotes a man-made excavation for drawing water, distinguishing it from a natural spring. The use of this word emphasizes the tangible, physical nature of the provision, which, though dug by human hands, was clearly a divinely guided discovery. The location itself is also named Beer (Numbers 21:16), creating a clever wordplay that links the place directly to the source of their refreshment.
  • Sing (Hebrew, ʻânâh', H6030): From the primitive root H6030, meaning "to heed," "to respond," "to begin to speak," or "to sing." Here, it is an imperative call to communal vocalization, specifically to sing in response to the well's springing up. It denotes a collective act of praise and celebration, transforming the discovery of water into a moment of worship directed towards the source of the blessing, ultimately God Himself, through the tangible gift.

Verse Breakdown

  • "Then Israel sang this song": This phrase marks a pivotal shift in the narrative. After periods of murmuring, rebellion, and divine judgment, the people collectively respond with an act of spontaneous joy and thanksgiving. The "song" (שִׁירָה, shirah) indicates a poetic and celebratory utterance, reflecting a deep emotional release and communal expression of gratitude. It highlights a rare moment of unity and positive spiritual response from the nation, a collective outpouring of relief and praise.
  • "Spring up, O well;": This is the opening line of the song itself, a direct address to the well. The imperative "Spring up" (עֲלִי, ‘ali) is both a fervent wish and a confident expectation that water will indeed rise. It suggests an active engagement with the divine provision, not merely passive reception, but an eager anticipation and perhaps even a symbolic urging of the life-giving water to appear. This phrase embodies their immediate need and their hope, demonstrating their faith in God's ability to provide.
  • "sing ye unto it:": This is a communal instruction or invitation within the song itself, calling all of Israel to join in the celebration directed towards the well. It signifies that the act of praise is not individual but collective, reinforcing the shared experience of God's provision and the communal bond forged through worship. The "it" refers to the well, but by extension, it is an act of thanksgiving directed towards the God who provided the well, acknowledging His hand in the miracle.

Literary Devices

Numbers 21:17 employs several potent literary devices that enrich its meaning and emotional impact. The most prominent is Spontaneous Poetry/Song, indicating a departure from narrative prose into a direct, emotional, and rhythmic expression of the people's immediate experience. This song serves as a powerful literary marker, highlighting the significance of the event and the depth of the Israelites' relief and joy. There is also a clear instance of Wordplay with the Hebrew term b'er (well), which is also the name of the place where this event occurred (Numbers 21:16), creating a clever linguistic connection between the location and the life-giving resource. The imperative "Spring up, O well" can be seen as a form of Apostrophe, a direct address to an inanimate object (the well), imbuing it with a sense of responsiveness or agency, as if it can hear and obey the command. This contributes to the vividness and emotional intensity of the scene, reflecting the people's desperate hope. Furthermore, the entire scene functions as a Contrast to the preceding narrative of complaint and judgment, emphasizing God's enduring mercy and the Israelites' capacity for gratitude, even if fleeting, showcasing a moment of spiritual renewal amidst their wilderness trials.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 21:17 beautifully illustrates God's unwavering faithfulness and His commitment to sustaining His covenant people, even when they are undeserving. This moment of joyous provision in the wilderness echoes earlier instances of God supplying their needs, reinforcing the theological truth that God is the ultimate source of all life and sustenance. It underscores the theme of divine grace, where blessings are bestowed not based on human merit but on God's steadfast character and covenant promises. The song itself serves as a model for how humanity ought to respond to divine goodness: with spontaneous, communal, and heartfelt gratitude, transforming a moment of physical relief into an act of worship. This passage reminds us that even in the most desolate circumstances, God is present and capable of providing refreshment, both physical and spiritual, demonstrating His providential care.

REFLECTION AND APPLICATION

Numbers 21:17 offers a timeless lesson on the power of gratitude and the importance of recognizing God's provision in our lives. In a world often characterized by complaint and dissatisfaction, this verse calls us to cultivate a spirit of thanksgiving, celebrating the "wells" God provides, whether they are physical necessities, unexpected blessings, or moments of spiritual refreshment. It reminds us that even in our personal "wildernesses"—periods of desolation, trial, or uncertainty—God is capable of bringing forth life and joy from seemingly barren ground. The communal nature of the song also encourages us to share our gratitude with others, fostering a collective spirit of worship and reinforcing our shared faith in God's goodness. When we acknowledge God's constant care, our perspective shifts from scarcity to abundance, and our hearts are filled with hope, even amidst ongoing challenges, empowering us to face future trials with greater trust.

Questions for Reflection

  • What "wells" has God provided in your life, especially during challenging or "wilderness" periods?
  • How can you cultivate a more spontaneous and heartfelt spirit of gratitude in your daily life, even for seemingly small provisions?
  • What role does communal celebration and worship play in your faith journey, and how can you participate more fully in it?
  • How does recognizing God's past faithfulness, as seen in this verse, strengthen your trust in His provision for your future?

FAQ

Why did Israel sing to the well, and not directly to God?

Answer: While the song is addressed to the well ("Spring up, O well; sing ye unto it:"), it is implicitly an act of worship and gratitude directed towards God, who is the ultimate provider of the well. In ancient Israelite thought, blessings like water were understood as direct gifts from Yahweh. Singing to the well was a way of celebrating the tangible manifestation of God's goodness and acknowledging the miracle of its appearance. It's similar to praising a beautiful sunrise; while the praise is directed at the sun, the ultimate adoration is for the Creator. This communal expression transformed a physical discovery into a spiritual celebration of divine faithfulness, acknowledging that the well was a direct sign of God's presence and care for His people in their desperate need, as recorded in Numbers 21:16-18.

Is this the only song recorded in Numbers?

Answer: No, while the "Song of the Well" is a brief and unique spontaneous outburst, Numbers also contains other poetic sections and songs. For instance, the book includes the oracles of Balaam (e.g., Numbers 23:7-10), which are poetic in form, and the "Song of Moses" is found in Deuteronomy 32, which is the culmination of the wilderness journey narrative. This particular song in Numbers 21:17 stands out for its brevity and its immediate, joyful response to a specific act of divine provision, contrasting sharply with the preceding complaints of the people.

CHRIST-CENTERED FULFILLMENT

Numbers 21:17, with its depiction of a physical well providing life-sustaining water in the wilderness, powerfully foreshadows the ultimate spiritual provision found in Jesus Christ. Just as the Israelites thirsted in the desert and found relief in the well, humanity thirsts for spiritual satisfaction and finds it exclusively in Christ. Jesus Himself declared, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). He is the true "well" that springs up with eternal life, offering a satisfaction that transcends physical needs. The Samaritan woman at the well experienced this when Jesus offered her "water that will become in him a spring of water welling up to eternal life" (John 4:14). The physical water of Numbers 21:17 was a temporary provision for a physical journey; Christ, the living water, is the eternal provision for the soul's deepest thirst, guiding believers through their spiritual wilderness and leading them to the "springs of the water of life" in the new creation (Revelation 21:6 and Revelation 22:1). He is the ultimate fulfillment of God's wilderness provision, the source of unending spiritual refreshment for all who believe.

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Commentary on Numbers 21 verses 10–20

I. II. Main points1. 2. Sub-points

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, Num 21:10. 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, Num 21:13-15. They had now compassed the land of Edom (which they were not to invade, nor so much as to disturb, Deu 2:4, Deu 2:5), 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 (Deu 2:9), because they were the posterity of righteous Lot; therefore they pitched on the other side of Arnon (Num 21:13), 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, Num 21:26, Num 21:27. This care of theirs not to offer violence to the Moabites is pleaded by Jephtha long afterwards, in his remonstrance against the Ammonites (Jdg 11:15, etc.), 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, Exo 17:14. 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 (Num 21:16), which signifies the well or fountain. It is said (Num 21:10) 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 21:15), 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 (Num 21:16): 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, Num 21:17. 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 11:3. 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, Joh 7:38. 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 (Sol 4:15), plead the promise, which perhaps alludes to this story (Isa 41:17, Isa 41:18), 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 (Num 21:18): 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, Psa 84:6. 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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