Chapter Twenty-One
The Annihilation of Arad
21:1 When the Canaanite, the king of Arad, who lived in the Negeb, heard that Israel was coming by the way of Atharim, he fought against Israel, and took some of them captive. 2 And Israel vowed a vow to the LORD and said, “If you will indeed give this people into my hand, then I will devote their cities to destruction.” 3 And the LORD heeded the voice of Israel and gave over the Canaanites, and they devoted them and their cities to destruction. So the name of the place was called Hormah.
Since the Hebrew word ‘Ǎrāḏ’[1] means “wild donkeys,”[2] it is believed that this region of the Negeb had an abundance of these animals. The king of this Canaanite location (described later as a city, see Judges 1:16) heard about the approaching Israelites and captured some of them. Having a very large group of potentially hostile people heading towards them would be alarming, the capture of these Israelites was undoubtedly an attempt to understand their intentions. Atharim is believed to be the name of a region or trade route north of Mount Seir (near the land of Seir, where Esau had settled many years earlier)[3]; the route would have been necessary to avoid entering Edom (see Numbers 20:21).
The text personifies the people as ‘Israel’ who offers a vow to YHWH asking that if He grants them victory, they will destroy their cities. God listened and gave them victory over the Canaanites who, along with their cities, were destroyed. As a result, they have given the location the name, ‘Hormah’,[4] from the root word ‘Ḥāram’[5] meaning to completely destroy.
Grumbling Against God Brings Fiery Snakes
21:4 From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom. And the people became impatient on the way. 5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.” 6 Then the LORD sent fiery serpents among the people, and they bit the people, so that many people of Israel died.
Avoiding Edom required the Israelites to move away from Canaan, the Promised Land. Moving from the area around Mount Hor,[6] the people may have recognized some landmarks along the way that reminded them of their plight. In this eighth and final grumbling against God and Moses, they complain they have no food or water, and then add the insult, calling the food ‘qelō·qēl’,[7] meaning worthless and miserable, a word that is used only this one time in Scripture.
21:7 And the people came to Moses and said, “We have sinned, for we have spoken against the LORD and against you. Pray to the LORD, that he take away the serpents from us.” So Moses prayed for the people. 8 And the LORD said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” 9 So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.
Then YHWH sent fiery serpents among the people, and those that got bit died. Recognizing their sin, the people approached Moses and pleaded with him to take away the snakes. Moses did pray on their behalf, but instead of removing the snakes, God told Moses to make a bronze serpent and put it on a pole, and anyone that is bitten is to look upon the snake and they will not die from the snake’s bite. Moses then made a bronze snake and attached it on a pole and when someone was bitten, they looked at the bronze representation of a snake and would live.
This story is another model pointing to the Messiah Jesus, as explained by Jesus Himself. When Nicodemus, a leader and teacher of the Jewish people, came to ask Jesus how He was able to perform miracles, Jesus responded about Himself: “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” (John 3:14-18) The people had a choice, if they wanted to live, they could look at the bronze snake and live. However, if they chose to ignore or not believe in the saving power and not look at the bronze snake, they would die. People still have that choice, look to Jesus for salvation and live, or look elsewhere and die.
Some people have difficulty with the concept of God using the image of a snake, the quintessential image of sin and of course Satan.[8] We need to remember that certain metals referenced in the Bible were consistently used or implemented. The use of bronze often pointed to judgment (see Considerations under Exodus 26:36-37), therefore using a “bronze snake” the concept of sin being judged seems to emerge.
It is interesting to note that the term ‘śārāpîm’ (plural form of ’śārāp’)[9] can also be transliterated as ‘Seraphim’, which are the type of angels that God used to purify the lips of the prophet Isaiah by touching his lips to burning coal (see Isaiah 6:2, 6). There is no reason to believe that these seraphim are fiery serpents, or that they have any relationship to snakes, however, there may be potential connections to ‘burning’ (one to purify and the other to destroy).
Considerations
Probably not a word heard very often in conversation, if ever. The word is derived from the Hebrew root referring to bronze (or copper) and since it is believed to be a derogatory name, it is thought to mean nothing more than the “bronze thing.” It is the name given to the bronze snake that Moses made (or replica made many years later, possibly during the reign of King Ahaz) that was being worshiped by some (see 2 Kings 18:4).
One of the first acts of Hezekiah; upon coming to the throne of Judah, was to destroy all traces of the idolatrous rites which had gained such a fast hold upon the people during the reign of his father Ahaz. Among other objects of superstitious reverence and worship was this singular metallic effigy, which was preserved throughout the wanderings of the Israelites, probably as a memorial of their deliverance, and according to a late tradition was placed in the Temple. The lapse of nearly a thousand years had invested this ancient relic with a mysterious sanctity which easily degenerated into idolatrous reverence, and at the time of Hezekiah’s accession it had evidently been long an object of worship.[10]
This is an example of misplaced and ultimately displaced reverence. Even if an object is used by God or by a godly person for the purpose of serving God, it should never be adored or worshiped, especially apart from God. All attention should be given to God and God alone, no substitutes should be considered, regardless of intent.[11] Christians need to be careful to not let objects in life or in church become as Nehushtan!
Moving on to Moab
21:10 And the people of Israel set out and camped in Oboth. 11 And they set out from Oboth and camped at Iye-abarim, in the wilderness that is opposite Moab, toward the sunrise. 12 From there they set out and camped in the Valley of Zered. 13 From there they set out and camped on the other side of the Arnon, which is in the wilderness that extends from the border of the Amorites, for the Arnon is the border of Moab, between Moab and the Amorites. 14 Therefore it is said in the Book of the Wars of the LORD, “Waheb in Suphah, and the valleys of the Arnon, 15 and the slope of the valleys that extends to the seat of Ar, and leans to the border of Moab.”
This section offers very little about the details of the people of Israel movements before their arrival at the border of Moab. There is no mention of how long they stayed at each camp, although many believe there could be an extended amount of time from Oboth to Moab, perhaps even several years. The exact locations of Oboth and lye-Abarim are unknown, other than that lye-Abarim was a wilderness area east of Moab, which was north of Edom. They camped in the Valley of Zered, believed to be related to brook Zered (see Deuteronomy 2:13-14) which is associated with the modern name Wadi al-Hasa, which runs into the Dead Sea. From there they moved on and camped on the other side of the Arnon (a river canyon believed to be the Wadi Mujib), serving as the border between Moab and the Amorites (north of Moab).
The “Book of Wars of YHWH” (which is completely lost) is mentioned only this one time in Scripture. It is believed to be a record of various battles (locations, people groups, etc.), victory songs, and other notations, perhaps in great detail. Like many of the books referenced in the Bible, it has never been found. We do get to read a short snippet from the book. The word ‘Waheb’[12] is a noun meaning, “that which was done,” and ‘Suphah’[13] means either a wind or a storm with wind, both words are considered proper nouns. The word ‘Ar’,[14] means ‘enemy’, but is considered in this reference to be a location. The New Living Translation renders these verses, “For this reason The Book of the Wars of the LORD speaks of “the town of Waheb in the area of Suphah, and the ravines of the Arnon River, and the ravines that extend as far as the settlement of Ar on the border of Moab.” (Numbers 21:14-15, NLT)
21:16 And from there they continued to Beer; that is the well of which the LORD said to Moses, “Gather the people together, so that I may give them water.” 17 Then Israel sang this song: “Spring up, O well!—Sing to it! 18a the well that the princes made, that the nobles of the people dug, with the scepter and with their staffs.”
The word ‘Beer’[15] refers to a water well, since the word is incorporated in a number of locations and city names, this reference is not very specific. However, the text does add they returned to an area where God spoke to Moses, “Gather the people together, so that I may give them water.” The closest match to that phrase occurred in Numbers 20:8 where Moses disobeyed God by striking the rock. Some believe it may be a reference to the event recorded in Exodus 17 at the rock at Horeb, but that would place them back near Mount Sinai.
In response to the much-needed water coming up, the Israelites sang a song, in which another hint to the well’s location might be, referring to a well that was dug for princes and nobles (so it cannot be the rock at Horeb as that was not dug by humans). Once again, the description does not narrow the list down enough to identify the location. Some suggest the well that is described in Isaiah 15:8, called Beer-elim.
21:18b And from the wilderness they went on to Mattanah, 19 and from Mattanah to Nahaliel, and from Nahaliel to Bamoth, 20 and from Bamoth to the valley lying in the region of Moab by the top of Pisgah that looks down on the desert.
From the wilderness they traveled to Mattanah[16] (location unknown, word means ‘gift’), then on to Nahallel (believed[17] to mean river or torrent of God, location is also unknown, some identify it with Wadi Zerka Ma’in in modern-day Jordan). Bamoth[18] and Bamoth-baal (next chapter) appear to be two different locations (see Numbers 22:41; Joshua 13:17). The word Bamoth is believed to mean “high places,” exact location is unknown, perhaps on a plateau, as they went on to the valley lying in the region by the top of Pisgah (often referenced with Mount Nebo), a high location with a view (see Numbers 23:14; Deuteronomy 34:1; Joshua 13:20).
King Sihon of the Amorites Defeated
21:21 Then Israel sent messengers to Sihon king of the Amorites, saying, 22 “Let me pass through your land. We will not turn aside into field or vineyard. We will not drink the water of a well. We will go by the King’s Highway until we have passed through your territory.” 23 But Sihon would not allow Israel to pass through his territory. He gathered all his people together and went out against Israel to the wilderness and came to Jahaz and fought against Israel. 24 And Israel defeated him with the edge of the sword and took possession of his land from the Arnon to the Jabbok, as far as to the Ammonites, for the border of the Ammonites was strong.
Still heading north, the people of Israel seek permission to enter Amorite land under the rule of King Sihon. They request, as they did with Edom, to pass through their land, promising not to consume any wine, food, or water and that they would stay on the highway. But instead of responding with an answer, the king gathered his people and went out against Israel and engaged them in battle in the wilderness of Jahaz (the Mesha Stele places Jahaz near Dibon,[19] see also verse 30; 32:3, 34; Joshua 13:9, 17). Israel defeated King Sihon and took possession of his land from the Arnon River in the south to the Jabbok River in the north[20] to the border of the Ammonites on the east. This land will later be allocated to the tribe of Gad (see Joshua 13:24-28).
21:25 And Israel took all these cities, and Israel settled in all the cities of the Amorites, in Heshbon, and in all its villages. 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, as far as the Arnon. 27 Therefore the ballad singers say, “Come to Heshbon, let it be built; let the city of Sihon be established. 28 For fire came out from Heshbon, flame from the city of Sihon. It devoured Ar of Moab, and swallowed the heights of the Arnon. 29 Woe to you, O Moab! You are undone, O people of Chemosh! He has made his sons fugitives, and his daughters captives, to an Amorite king, Sihon. 30 So we overthrew them; Heshbon, as far as Dibon, perished; and we laid waste as far as Nophah; fire spread as far as Medeba.”
The people of Israel then settled in at all the Amorite cities that were under King Sihon’s rule, including Heshbon (King Sihon’s home and most probable capital, see verse 34; see also Deuteronomy 1:4; 2:24-30; 3:2-6). Sihon had previously seized this land from the former king of Moab.
In honor of this event, a song of victory was crafted by the people. Some believe that the first part of the song was originally composed by the Amorites after conquering Moab. The words call for the rebuilding of Heshbon and the city of Sihon, as a ‘fire’ had come from them to destroy Ar of Moab and Arnon. The song included the history of Moab being conquered along with the destruction of those who worshiped Chemosh (the principal deity of Moab), a god who had abandoned them, and they were then either forced out of their homes or held captive by Sihon the Amorite king. The song then continues to proclaim that it was the Israelites that overthrew them, in a campaign that extended from Heshbon to Dibon and as far as Nophah[21] (sounds similar to the Hebrew word meaning to blow or to breathe, exact location is unknown) and Medeba[22] (see Joshua 13:9, 16, exact location is also unknown).
King Og of Bashan Defeated
21:31 Thus Israel lived in the land of the Amorites. 32 And Moses sent to spy out Jazer, and they captured its villages and dispossessed the Amorites who were there. 33 Then they turned and went up by the way to Bashan. And Og the king of Bashan came out against them, he and all his people, to battle at Edrei. 34 But the LORD said to Moses, “Do not fear him, for I have given him into your hand, and all his people, and his land. And you shall do to him as you did to Sihon king of the Amorites, who lived at Heshbon.” 35 So they defeated him and his sons and all his people, until he had no survivor left. And they possessed his land.
While the Israelites were occupying in the Amorite land that was previously ruled by King Sihon, Moses sent men to explore the area around Jazer (a city north of Heshbon between Dibon and Nimrah, see Numbers 32:1-5, later allocated to the Levites, see Joshua 21:39). They successfully invade and take possession of the towns and people who were in Jazer. Then they headed further north to Bashon and Og, the king of Bashan, brought out his army to fight the approaching Israelites and engage in battle at Edrei (often associated with modern-day Daraa). Og must have been an imposing man, being a Rephaim he would be considered a giant (see Joshua 12:4-5; 13:12). God told Moses not to fear him as He has given victory over him, and they will do to him as they did with King Sihon and the Amorites. After the battle was done, none of the people of Bashan survived, the Israelites took possession of their land.
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[1] Strong’s Hebrew 6166.
[2] Same word but given a separate Strong’s number based on context, Hebrew 6167.
[3] See Considerations under Genesis 21:18-21 and commentary under Genesis 36:4-8.
[4] Strong’s Hebrew 2767.
[5] Strong’s Hebrew 2763.
[6] See commentary under Numbers 20:22-29.
[7] Strong’s Hebrew 7052.
[8] See Considerations under Genesis 3:7.
[9] Strongs Hebrew 8314.
[10] M’Clintock, J., & Strong, J. (1894). Nehush′tan. In Cyclopædia of Biblical, Theological, and Ecclesiastical Literature (Vol. 6, p. 928). New York: Harper & Brothers, Publishers.
[11] See also commentary under Exodus 20:4 and 5.
[12] Strong’s Hebrew 2052.
[13] Strong’s Hebrew 5492.
[14] Same word, two Strong’s numbers, referring to the city, Hebrew 6144, referring to an enemy, Hebrew 6145.
[15] Strong’s Hebrew 876.
[16] Strong’s Hebrew 4980.
[17] Strong’s Hebrew 5160.
[18] Strong’s Hebrew 1120.
[19] Na’aman, N. (2007). Royal Inscription Versus Prophetic Story: Mesha’s Rebellion According to Biblical and Moabite Historiography. In L. L. Grabbe (Ed.), Ahab Agonistes: The Rise and Fall of the Omri Dynasty (p. 148). London: T&T Clark.
[20] See commentary under Genesis 32:22.
[21] Strong’s Hebrew 5302.
[22] Strong’s Hebrew 4311.