TRV
Translation
King James Version
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.
KJV (with Strong's)
And Sihon H5511 would not suffer H5414 Israel H3478 to pass H5674 through his border H1366: but Sihon H5511 gathered H622 all his people H5971 together H622, and went out H3318 against H7125 Israel H3478 into the wilderness H4057: and he came H935 to Jahaz H3096, and fought H3898 against Israel H3478.
Complete Jewish Bible
But Sichon would not allow Isra'el to pass through his territory. Instead, Sichon mustered all his people and went out into the desert to fight Isra'el. On reaching Yachatz, he fought Isra'el.
Berean Standard Bible
But Sihon would not let Israel pass through his territory. Instead, he gathered his whole army and went out to confront Israel in the wilderness. When he came to Jahaz, he fought against Israel.
American Standard Version
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.
World English Bible Messianic
Sihon would not allow 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. He fought against Israel.
Geneva Bible (1599)
But Sihon gaue Israel no licence to passe through his countrey, but Sihon assembled all his people, and went out against Israel into the wildernesse: and he came to Iahoz, and fought against Israel.
Young's Literal Translation
And Sihon hath not suffered Israel to pass through his border, and Sihon gathereth all his people, and cometh out to meet Israel into the wilderness, and cometh in to Jahaz, and fighteth against Israel.
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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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SUMMARY
Numbers 21:23 vividly portrays the aggressive and unprovoked hostility of Sihon, king of the Amorites, towards Israel. Despite Israel's earlier diplomatic request for peaceful transit through his territory, Sihon not only refused but actively mobilized his entire military force. He then marched into the wilderness to confront Israel at Jahaz, initiating a pivotal battle. This confrontation was a crucial moment in Israel's journey toward the Promised Land, demonstrating the severe consequences of resisting God's sovereign plan and setting the stage for divine intervention on behalf of His people.
CONTEXT
Literary Context: This verse marks a critical turning point in Israel's wilderness narrative, immediately following their peaceful and respectful request for passage through Sihon's land, as detailed in Numbers 21:21-22. Having previously been denied passage by Edom (recounted in Numbers 20:14-21), Israel's diplomatic approach to Sihon underscores their desire to avoid conflict and adhere to peaceful means where possible. Sihon's aggressive and unprovoked response in Numbers 21:23 directly precipitates the ensuing battle described in Numbers 21:24-25, leading to Israel's conquest of significant Amorite territory east of the Jordan. This event is foundational, serving as a key historical reference point for later biblical authors, notably in Deuteronomy 2 and Judges 11.
Historical & Cultural Context: Sihon was the formidable Amorite king whose capital was Heshbon, a strategically vital city controlling a significant portion of the "King's Highway," a crucial north-south trade route east of the Jordan River. In the ancient Near East, the granting of passage through one's territory was a serious matter, often involving treaties, tribute, or at least formal permission, and refusal frequently led to armed conflict. Sihon's decision to "gather all his people together" and confront Israel in the wilderness at Jahaz was not a mere defensive posture but an aggressive, pre-emptive strike. This action reflects the common practice of regional kings asserting their dominance and control over their borders and vital routes, viewing any large, migrating group, especially one with a military component like Israel, as a potential threat to their sovereignty and stability. The Amorites were known as powerful warriors, and their resistance highlights the significant military challenge Israel faced, thereby emphasizing the necessity and reality of divine assistance for their subsequent victory.
Key Themes: This verse profoundly contributes to several overarching themes woven throughout the book of Numbers and the Pentateuch. Firstly, it powerfully illustrates Divine Sovereignty and Providence. Sihon's obstinate refusal and aggressive military action, though seemingly a major obstacle, ultimately served God's larger, predetermined plan to give Israel the land east of the Jordan. As explicitly stated in Deuteronomy 2:30, "the Lord your God hardened his spirit and made his heart obstinate, that he might give him into your hand, as he is this day." Secondly, the passage underscores the theme of Conquest and Inheritance, demonstrating how God actively fights for His people to fulfill His covenant promises of land. Sihon's defeat is a clear step in Israel's divinely appointed inheritance of the land. Thirdly, it subtly reinforces Israel's Righteous Conduct; their initial attempt at peaceful negotiation, despite their divine mandate to conquer the land, showcases their adherence to God's command to seek peace where possible, even when facing a hostile encounter, before resorting to warfare.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 21:23 employs several literary devices to convey its profound message. The most prominent is Narrative Contrast, which immediately juxtaposes Israel's peaceful and diplomatic request for passage (implied from the preceding verses) with Sihon's aggressive and unprovoked military mobilization. This stark contrast highlights Israel's righteous conduct and frames Sihon's actions as unjustifiable hostility. There is also a strong element of Foreshadowing, as Sihon's decision to fight ultimately leads to his utter defeat and the loss of his kingdom, setting a precedent for other nations who might oppose Israel's divinely ordained progress. Furthermore, the mention of Sihon going "out against Israel into the wilderness" rather than waiting behind his defenses creates Dramatic Irony for the reader who understands God's overarching plan; Sihon's aggressive move, intended to thwart Israel, ironically brings about his own downfall and facilitates Israel's conquest of his land, aligning perfectly with God's sovereign purpose. This also subtly hints at Divine Providence as a guiding force behind the narrative, where human actions, even hostile ones, are ultimately woven into God's larger tapestry of redemption and covenant fulfillment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 21:23 serves as a profound illustration of God's sovereign hand guiding His people through seemingly insurmountable obstacles. Sihon's refusal and subsequent aggression were not random events but were divinely orchestrated to fulfill God's promise to give Israel the land. This passage teaches that God can use the opposition of His enemies to advance His purposes, transforming what appears to be a roadblock into a pathway for His people's progress and the powerful demonstration of His might. It underscores the principle that those who set themselves against God's will, particularly against His chosen people, ultimately face severe consequences, while God's faithfulness to His covenant promises remains unwavering and unstoppable.
REFLECTION AND APPLICATION
Numbers 21:23 offers powerful and enduring lessons for believers today. Just as Israel faced unexpected and aggressive opposition from Sihon, we too may encounter resistance, hostility, or seemingly insurmountable obstacles in our journey of faith or in pursuing God's specific call on our lives. This passage reminds us that even when we act with integrity, seek peaceful resolutions, and walk in obedience, opposition may still arise. In such moments, we are called to trust deeply in God's sovereign hand, recognizing that He can turn even the most aggressive human resistance into an opportunity to display His power, demonstrate His faithfulness, and advance His divine plan. It encourages us not to be dismayed or defeated by opposition but to lean into God's strength and wisdom, knowing that He fights for His people and that His purposes will ultimately prevail. Furthermore, it serves as a sober reminder that resisting God's will or actively opposing His people carries significant consequences, urging us to align our hearts and actions with His divine purposes and to walk in humility and obedience.
Questions for Reflection
FAQ
What was the significance of Jahaz in this battle?
Answer: Jahaz (also spelled Jahzah or Jazah) was a strategically important town located east of the Jordan River. It was later allotted to the tribe of Reuben (Joshua 13:18) and subsequently given to the Merarite Levites (Joshua 21:36). Its significance in Numbers 21:23 lies in its role as the specific battleground where Sihon chose to confront Israel. By moving "into the wilderness" to Jahaz, Sihon initiated the conflict on his terms, outside of his fortified cities. This choice, however, proved to be his undoing, as Israel, empowered by God, decisively defeated him there, leading to the conquest of his entire kingdom. The location underscores the premeditated nature of Sihon's aggression and the decisive victory God granted Israel.
Why did Sihon refuse Israel's peaceful request and choose to fight?
Answer: While the immediate text of Numbers 21:23 simply states Sihon's refusal, Deuteronomy 2:30 provides the divine perspective: "But Sihon king of Heshbon would not let us pass through, for the Lord your God hardened his spirit and made his heart obstinate, that he might give him into your hand, as he is this day." This indicates that Sihon's refusal and subsequent aggression were not merely a political decision but were intricately woven into God's sovereign plan. God hardened Sihon's heart, much like He did with Pharaoh, to bring about His purposes—in this case, to deliver Sihon's land into Israel's hands as part of their promised inheritance. Sihon's choice to fight was an act of his own free will, yet it perfectly aligned with God's overarching redemptive plan for His people.
CHRIST-CENTERED FULFILLMENT
The confrontation with Sihon in Numbers 21:23, though an Old Testament historical event, resonates with profound Christ-centered implications, serving as a powerful type. Just as Sihon aggressively opposed God's people and their divinely appointed journey towards their inheritance, humanity, in its fallen state, often opposes God's will and the advance of His kingdom. However, Sihon's ultimate defeat by Israel foreshadows the definitive triumph of Jesus Christ over all spiritual enemies. Jesus, the true Israel and the ultimate King, did not merely seek passage but came to establish His eternal kingdom by confronting the powers of darkness head-on. His death on the cross was the ultimate battle, where He disarmed the spiritual rulers and authorities, triumphing over them in it (Colossians 2:15). His glorious resurrection is the ultimate conquest, demonstrating His absolute authority over sin, death, and the grave (Romans 6:9-10). Like Sihon's kingdom given to Israel, all authority in heaven and on earth has been given to Christ (Matthew 28:18). Believers, as part of Christ's body, are called to participate in His ongoing conquest, not through physical warfare, but by proclaiming the Gospel and living out the transforming power of His kingdom, knowing that the gates of hell will not prevail against His Church (Matthew 16:18). Thus, Sihon's defeat is a powerful type of Christ's decisive victory over every opposing force, securing the ultimate and eternal inheritance for His people.