TRV
Translation
King James Version
Wherefore they that speak in proverbs say, Come into Heshbon, let the city of Sihon be built and prepared:
Complete Jewish Bible
This is why the storytellers say, "Come to Heshbon! Let it be rebuilt! Let Sichon's city be restored!
Berean Standard Bible
That is why the poets say: “Come to Heshbon, let it be rebuilt; let the city of Sihon be restored.
American Standard Version
Wherefore they that speak in proverbs say, Come ye to Heshbon; Let the city of Sihon be built and established:
World English Bible Messianic
Therefore those who speak in proverbs say, “Come to Heshbon. Let the city of Sihon be built and established;
Geneva Bible (1599)
Wherefore they that speake in prouerbes, say, Come to Heshbon, let the citie of Sihon bee built and repaired:
Young's Literal Translation
therefore those using similes say--`Enter ye Heshbon, Let the city of Sihon be built and ready,
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In the KJVVerse 4,368 of 31,102
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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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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 21:27 introduces a poignant fragment of an ancient Amorite taunt song, strategically quoted by the biblical author to underscore Israel's decisive victory over Sihon, king of the Amorites, and the subsequent capture of his capital city, Heshbon. This proverbial saying, likely a popular oral tradition, sarcastically challenges the defeated Amorites to rebuild their now-conquered city, highlighting the complete and irreversible reversal of fortunes brought about by divine intervention on behalf of Israel. It stands as a powerful testament to God's unwavering faithfulness in delivering His people and fulfilling His covenant promises of land and dominion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 21:27 is profoundly characterized by Irony and Sarcasm. The invitation to "Come into Heshbon, let the city of Sihon be built and prepared" is deeply ironic because Heshbon has just been conquered, its former inhabitants defeated and dispersed by Israel. The "building" and "preparing" are not literal calls for the Amorites to reconstruct their city for their own benefit, but a sarcastic jab at their utter inability to do so, as the city is now firmly in Israelite hands. This pervasive irony is a hallmark of a Taunt Song, a common literary form in the ancient Near East used to mock defeated enemies and celebrate victory. The song also employs a subtle form of Hyperbole in its dramatic contrast between Sihon's former strength and his sudden, complete downfall, amplifying the magnitude of Israel's divinely-granted triumph and the irreversible nature of their defeat.
THEOLOGICAL AND THEMATIC CONNECTIONS
The inclusion of this ancient taunt song in Numbers 21:27 serves a profound theological purpose: to underscore God's active and decisive involvement in the history of His people. The victory over Sihon was not merely a human military achievement but a divine act, fulfilling God's promise to give Israel the land and demonstrating His unwavering faithfulness to His covenant. This passage illustrates God's absolute sovereignty over nations and His power to clear formidable obstacles for His chosen ones, removing powerful enemies and establishing their inheritance. The song's ironic tone, originating from the perspective of the defeated, further magnifies God's power by showing that even the adversaries recognized the overwhelming nature of their defeat and the divinely orchestrated reversal of their fortunes. It is a testament to the truth that when God fights for His people, no earthly power can stand against them.
REFLECTION AND APPLICATION
Numbers 21:27, though a fragment of an ancient taunt song, carries enduring relevance for believers today. It serves as a powerful reminder that God remains actively engaged in the affairs of His people, often clearing seemingly insurmountable obstacles in our path. Just as He delivered Israel from formidable enemies like Sihon, He continues to work on behalf of His followers, providing strength, wisdom, and deliverance in the face of our own "giants" and challenges. This passage encourages us to remember and celebrate God's past faithfulness, for recalling His mighty acts in history strengthens our trust and confidence for present and future trials. It calls us to recognize that our victories, whether personal or corporate, are ultimately a testament to God's sovereign power and His unwavering commitment to His covenant promises. We are invited to rest in His strength, knowing that He is able to bring about triumph even from seemingly impossible situations.
Questions for Reflection
FAQ
What is a "taunt song" and why is it included in the Book of Numbers?
Answer: A taunt song is a poetic or proverbial composition, common in the ancient Near East, used by victorious nations to mock their defeated enemies and celebrate their own triumph. It often employs irony, sarcasm, and hyperbole to emphasize the enemy's downfall and the victor's power. The "Song of Heshbon" in Numbers 21:27-30 is included in the Book of Numbers not merely as a historical curiosity, but to underscore the magnitude of Israel's divinely-granted victory over Sihon, king of the Amorites. Its inclusion, particularly as a quote from "they that speak in proverbs," highlights that this victory was so significant it became enshrined in popular oral tradition, serving as a memorable testament to God's direct intervention and faithfulness in delivering His people the land, as promised to Abraham and his descendants (Genesis 15:18-21).
Who are "they that speak in proverbs" mentioned in this verse?
Answer: "They that speak in proverbs" (Hebrew: moshlim) refers to those who composed, recited, or preserved wise sayings, parables, allegories, or even satirical and taunt songs. In ancient Israelite and Near Eastern culture, such individuals were often bards, poets, or wise men who played a crucial role in shaping and transmitting cultural memory and theological understanding through oral tradition. Their inclusion here authenticates the song as a recognized and perhaps widely circulated piece of popular wisdom or historical commemoration, lending significant weight to the importance of Israel's victory over Sihon, as described in Numbers 21:21-26. It implies that even beyond Israel, this event was recognized as a monumental shift in power.
CHRIST-CENTERED FULFILLMENT
The conquest of Heshbon and Sihon by Israel, powerfully commemorated in this ancient taunt song, serves as a profound foreshadowing of the ultimate and decisive victory of Jesus Christ. Just as God cleared the way for His people Israel to inherit the promised land by defeating powerful earthly kings like Sihon, so too has Christ, the true Joshua, conquered the ultimate enemies of humanity: sin, death, and the devil. His victory on the cross and resurrection is the definitive triumph, disarming the powers and authorities and making a public spectacle of them (Colossians 2:15). The sarcastic invitation to "Come into Heshbon, let the city of Sihon be built and prepared" finds its spiritual parallel in the utter futility of any attempt by the forces of darkness to rebuild their fallen dominion in the face of Christ's established and eternal kingdom. Believers, through faith in Christ, are now partakers in this spiritual victory, called to live in the freedom of His triumph and to participate in the ongoing spiritual warfare, knowing that the ultimate victory has already been secured by the Lamb of God who reigns supreme and will one day return to fully establish His righteous rule (Revelation 19:11-16).