TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
"Let me pass through your land. We won't turn aside into fields or vineyards, and we won't drink any water from the wells. We will go along the King's Highway until we have left your territory."
Berean Standard Bible
“Let us pass through your land. We will not cut through any field or vineyard, or drink water from any well. We will stay on the King’s Highway until we have passed through your territory.”
American Standard Version
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 highway, until we have passed thy border.
World English Bible Messianic
“Let me pass through your 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 highway, until we have passed your border.”
Geneva Bible (1599)
Let me goe through thy land: we wil not turne aside into the fieldes, nor into the vineyardes, neither drinke of the waters of ye welles: we will goe by the kings way, vntill we be past thy countrey.
Young's Literal Translation
`Let me pass through thy land, we do not turn aside into a field, or into a vineyard, we do not drink waters of a well; in the king's way we go, till that we pass over thy border.'
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In the KJVVerse 4,363 of 31,102
Study This Verse
Commentary on Numbers 21 verses 21–35
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, Psa 136:19, Psa 136:20.
I. Israel sent a peaceable message to Sihon king of the Amorites (Num 21:21), but received an unpeaceable return, worse than that of the Edomites to the like message, Num 20:18, Num 20:20. 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 (Num 21:23), and so ran himself upon his own ruin. Jephtha intimates that he was prompted by his politics to do this (Jdg 11:20), 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, Deu 2:30. 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, Num 21:24, Num 21:25. 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 15:16. Jephtha insists upon this grant as their title, Jdg 11:23, Jdg 11:24. 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 (Deu 2:9), 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, Num 21:26. 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, Deu 32:8. 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 (Num 21:27-30), 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 (Num 21:27), and the country to Dibon and Nophah was likewise subdued, and annexed to the kingdom of the Amorites, Num 21:30, [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, Num 21:28. The Moabites were undone, and even Chemosh their god had given them up, as unable to rescue them out of the hands of Sihon, Num 21:29. 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 (Num 21:26), 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 24:24.
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, Deu 3:11, where he gives a more full account of this story. Here observe, 1. That the Amorite begins the war (Num 21:33): 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, Deu 32:14. 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 (Num 21:34); 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–35. 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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SUMMARY
Numbers 21:22 records a crucial diplomatic overture from Moses, representing the Israelite nation, to King Sihon of the Amorites. As Israel advanced toward the Promised Land, they sought peaceful and unhindered transit through Sihon's territory. The request explicitly promised to respect private property, agricultural lands, and water sources, indicating a clear intent to avoid conflict or imposition, and specifying their desire to travel solely along the well-known public thoroughfare, the "king's high way," until they had completely exited Sihon's domain.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The language of Numbers 21:22 is primarily characterized by Diplomatic Language, reflecting a formal and respectful appeal from one sovereign entity to another. The use of polite requests ("Let me pass") combined with specific, detailed assurances ("we will not turn," "we will not drink," "we will go along by the king's high way") is a hallmark of ancient Near Eastern diplomacy, designed to build trust and prevent misunderstanding. There is also a strong element of Repetition/Emphasis in the repeated "we will not" clauses, which serves to underscore the sincerity and strictness of Israel's commitment to non-interference. This emphatic negation highlights their peaceful intentions and their desire to avoid any provocation. Furthermore, the verse functions as a subtle form of Foreshadowing, as Sihon's subsequent rejection of this reasonable and respectful request directly precipitates the divinely orchestrated conflict and Israel's conquest of the Transjordan, setting the stage for their entry into Canaan and demonstrating God's sovereign hand in their journey.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 21:22 illustrates a profound theological truth about God's sovereignty working through human agency and even human resistance. While Israel, guided by God, sought a peaceful resolution, their diplomatic efforts were ultimately rejected by King Sihon. This rejection was not an impediment to God's plan but rather a catalyst for its advancement, as God used Sihon's hardened heart to deliver his land into Israel's hands, thereby clearing a path for His people to enter the Promised Land. This demonstrates that God's purposes will prevail, whether through human cooperation or through the overcoming of opposition. It also provides a model for believers: to seek peace and act with integrity in our interactions, even when facing those who may become adversaries, trusting that God will orchestrate circumstances for His glory and the fulfillment of His ultimate will.
REFLECTION AND APPLICATION
Numbers 21:22 offers a powerful lesson in how we approach difficult situations and potential conflicts. Israel, a nation with a divine mandate and a powerful God, still chose to pursue diplomacy and respect for boundaries first. This teaches us the enduring value of seeking peaceful resolutions, extending courtesy, and respecting the autonomy and property of others, even when we believe we have a "higher" purpose or right. It challenges us to consider whether our initial posture in disagreements is one of humility and negotiation, or immediate confrontation. Furthermore, the subsequent events remind us that even when our sincere and righteous overtures are met with hostility or rejection, God remains sovereign. He can use the very opposition we face to open new doors, reveal His power, and advance His purposes in ways we could not have foreseen. Our responsibility is to act justly and peaceably; God's is to ensure His will is done.
Questions for Reflection
FAQ
Why did Israel specifically promise not to turn into fields or drink from wells?
Answer: These specific promises were crucial assurances in the ancient Near East, where agriculture and water sources were vital for survival and economy. By explicitly stating they would not deviate into fields or vineyards, Israel guaranteed they would not damage crops or forage without permission, which would have been an act of aggression or theft. Similarly, promising not to drink from local wells meant they would not deplete essential water supplies, a common point of contention. These assurances were designed to demonstrate Israel's peaceful intentions and their commitment to respecting the Amorite kingdom's resources and sovereignty, minimizing any perceived threat from a large traveling population.
What was the significance of the "king's high way" in this context?
Answer: The "king's high way" (Hebrew: derekh hammelekh) was a well-established, public thoroughfare, often maintained by the ruling authority for trade, communication, or military movement. By requesting to use only this main road, Israel was signaling their intent to travel directly and efficiently through the territory without venturing into private lands, villages, or sensitive areas. It was a clear statement of their desire for a simple, non-disruptive transit, reinforcing their promise of peaceful passage and their recognition of Sihon's authority over his domain. This route was distinct from smaller paths or private property, emphasizing their commitment to avoid trespass.
What happened immediately after this diplomatic request?
Answer: Despite Israel's respectful and reasonable request, King Sihon of the Amorites refused them passage (Numbers 21:23). Not only did he refuse, but he gathered his entire army and marched out to confront Israel in battle at Jahaz. This aggressive response led to a decisive military engagement where the Lord delivered Sihon and his army into Israel's hands, resulting in a complete victory for Israel. They subsequently conquered and occupied all the Amorite territory from the Arnon to the Jabbok, including Heshbon, Sihon's capital (Numbers 21:24-25). This event was a significant milestone in Israel's journey, securing a large portion of the Transjordanian land for them.
CHRIST-CENTERED FULFILLMENT
Numbers 21:22, though detailing an ancient diplomatic request, finds profound Christ-centered fulfillment in the person and work of Jesus. Just as Israel sought a "way" through the land to reach their promised inheritance, so too does humanity seek a "way" to God and eternal life. Jesus declares, "I am the way, the truth, and the life; no one comes to the Father except through Me" (John 14:6). He is the ultimate "King's High Way," the divinely ordained path that leads to the true Promised Land, the Kingdom of God. Unlike Sihon, who refused passage and met destruction, God in Christ offers free passage to all who believe, not through conquest of earthly territory but through the conquest of sin and death on the cross. Jesus did not "turn into the fields" of worldly power or "drink from the wells" of human glory; instead, He humbly walked the path of obedience, even unto death (Philippians 2:8). His journey through suffering and resurrection opened a new and living way for us (Hebrews 10:19-20), allowing us to pass through the "borders" of sin and death into the glorious freedom of God's children (Romans 8:21). He is the ultimate fulfillment of God clearing the way for His people, not by force against a resistant king, but by sacrificial love, inviting all to walk His path.