---
title: "Clarke"
description: "Verse Numbers 21:1. The way of the spies — אתרים atharim. Some think that this signifies the way that the spies took when they went to search the land. Bu"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/numbers/21"
---

Verse [Numbers 21:1](../../../kjv/numbers/21/1). ***The way of the spies*** — אתרים *atharim*. Some think that this signifies the way that the spies took when they went to search the land. But this is impossible, as Dr. Kennicott justly remarks, because Israel had now marched from *Meribah-Kadesh* to Mount *Hor*, beyond *Ezion-Gaber*, and were turning round *Edom* to the south-east; and therefore the word is to be understood here as the name of a *place*.

Verse [Numbers 21:3](../../../kjv/numbers/21/3). ***The Lord hearkened to the voice of Israel*** — The whole of this verse appears to me to have been added after the days of Joshua. It is certain the Canaanites were not utterly destroyed at the time here spoken of, for this did not take place till after the death of Moses. If, instead of *utterly destroyed them*, ויחרם vaiyacharem, we translate *they devoted them to utter destruction*, it will make a good sense, and not repugnant to the Hebrew; though some think it more probable that the verse was added afterwards by Joshua or Ezra, in testimony of the fulfilment of God's promise; for *Arad*, who is mentioned as being destroyed here, is mentioned among those destroyed by Joshua long after, (see [Joshua 12:14](../../../kjv/joshua/12/14)): but this is quite consistent with their being *devoted to destruction*, as this might be fulfilled any time after. [Leviticus 27:34](../../../kjv/leviticus/27/34).

Verse [Numbers 21:5](../../../kjv/numbers/21/5). ***This light bread.*** — הקלקל *hakkelokel*, a word of excessive scorn; as if they had said, This innutritive, unsubstantial, cheat - stomach stuff.

Verse [Numbers 21:6](../../../kjv/numbers/21/6). ***Fiery serpents*** — הנחשים השרפים *hannechashim* *hasseraphim*. I have observed before, on [Genesis 3:1](../../../kjv/genesis/3/1), that it is difficult to assign a name to the creature termed in Hebrew *nachash*; it has different significations, but its meaning here and in [Genesis 3:1](../../../kjv/genesis/3/1) is most difficult to be ascertained. *Seraphim* is one of the orders of angelic beings, [Isaiah 6:2](../../../kjv/isaiah/6/2); [Isaiah 6:6](../../../kjv/isaiah/6/6); but as it comes from the root שרף *saraph*, which signifies to *burn*, it has been translated *fiery* in the text. It is likely that St. Paul alludes to the seraphim, [Hebrews 1:7](../../../kjv/hebrews/1/7): *Who maketh his angels spirits, and his ministers a* FLAME *of* FIRE. The animals mentioned here by Moses may have been called *fiery* because of the heat, violent inflammation, and thirst, occasioned by their bite; and consequently, if *serpents*, they were of the *prester* or *dipsas* species, whose bite, especially that of the former, occasioned a violent inflammation through the whole body, and a fiery appearance of the countenance. The poet Lucan has well expressed this terrible effect of the bite of the *prester*, and also of the *dipsas*, in the ninth book of his Pharsalia, which, for the sake of those who may not have the work at hand, I shall here insert.
Of the mortal effects of the bite of the *dipsas* in the deserts of Libya he gives the following description: -
"Signiferum juvenem Tyrrheni sanguinis Aulum
Torta caput retro dipsas calcata momordit.
Vix dolor aut sensus dentis fuit: ipsaque laeti
Frons caret invidia: nec quidquam plaga minatur.
Ecce subit virus tacitum, carpitque medullas
Ignis edax, calidaque incendit viscera tabe.
Ebibit humorem circum vitalia fusum
Pestis, et in sicco linguam torrere palato
Coepit: defessos iret qui sudor in artus

Non fuit, atque oculos lacrymarum vena refugit."
Aulus, a noble youth of Tyrrhene blood,
Who bore the standard, on a dipsas trod;
Backward the wrathful serpent bent her head,
And, fell with rage, the unheeded wrong repaid.
Scarce did some little mark of hurt remain,
And scarce he found some little sense of pain.
Nor could he yet the danger doubt, nor fear
That death with all its terrors threatened there.
When lo! unseen, the secret venom spreads,
And every nobler part at once invades;
Swift flames consume the marrow and the brain,
And the scorched entrails rage with burning pain;
Upon his heart the thirsty poisons prey,
And drain the sacred juice of life away.
No kindly floods of moisture bathe his tongue,
But cleaving to the parched roof it hung;
No trickling drops distil, no dewy sweat,
To ease his weary limbs, and cool the raging heat.

Rowe.
The effects of the bite of the prester are not less terrible:
"Nasidium Marsi cultorem torridus agri
Percussit prester: illi rubor igneus ora
Succendit, tenditque cutem, pereunte figura,
Miscens cuncta tumor toto jam corpore major:
Humanumque egressa modum super omnia membra
Effiatur sanies, late tollente veneno."

A fate of different kind Nasidius found,
A burning prester gave the deadly wound;
And straight, a sudden flame began to spread,
And paint his visage with a glowing red.
With swift expansion swells the bloated skin.
Naught but an undistinguished mass is seen;
While the fair human form lies lost within.
The puffy poison spreads, and leaves around,
Till all the man is in the monster drowned.

Rowe.
Bochart supposes that the hydrus or chersydrus is meant; a serpent that lives in marshy places, the bite of which produces the most terrible inflammations, burning heat, fetid vomitings, and a putrid solution of the whole body. See his works, vol. iii., col. 421. It is more likely to have been a serpent of the prester or dipsas kind, as the wilderness through which the Israelites passed did neither afford rivers nor marshes, though Bochart endeavors to prove that there might have been marshes in that part; but his arguments have very little weight. Nor is there need of a water serpent as long as the prester or dipsas, which abound in the deserts of Libya, might have abounded in the deserts of Arabia also. But very probably the serpents themselves were immediately sent by God for the chastisement of this rebellious people. The cure was certainly preternatural; this no person doubts; and why might not the agent be so, that inflicted the disease?

Verse [Numbers 21:8](../../../kjv/numbers/21/8). ***Make thee a fiery serpent*** — Literally, make thee a seraph.
***And put it upon a pole*** — על נס *al nes*, upon a *standard* or *ensign*.

Verse [Numbers 21:9](../../../kjv/numbers/21/9). ***And Moses made a serpent of brass*** — נחש נחשת *nechash* *nechosheth*. Hence we find that the word for *brass* or *copper* comes from the same root with *nachash*, which here signifies a serpent, probably on account of the *colour*; as most serpents, especially those of the bright spotted kind, have a very glistening appearance, and those who have brown or yellow spots appear something like *burnished brass*: but the true meaning of the root cannot be easily ascertained.
On the subject of the cure of the serpent-bitten Israelites, by looking at the brazen serpent, there is a good comment in the book of Wisdom, Apoch. *Wis 16:4-12*, in which are these remarkable words: "They were admonished, having a sign of salvation, (i. e., the brazen serpent,) to put them in remembrance of the commandments of thy law. For he that turned himself towards It was not saved by the THING that he saw, but by THEE, that art the Saviour of all." To the circumstance of looking at the brazen serpent in order to be healed, our Lord refers, [John 3:14-15](../../../kjv/john/3/14-15): "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life." The brazen serpent was certainly *no type* of Jesus Christ; but from our Lord's words we may learn,
1. That *as* the serpent was lifted up on the pole or *ensign, so* Jesus Christ was lifted up on the cross.
2. That *as* the Israelites were to look at the brazen serpent, *so* sinners must look to Christ for salvation.
3. That *as* God provided no other remedy than this *looking* for the wounded Israelites, *so* he has provided no other way of salvation than *faith* in the blood of his Son.
4. That *as* he who looked at the brazen serpent was *cured* and did *live*, so he that believeth on the Lord Jesus Christ shall *not perish*, but have *eternal life*.
5. That as neither the *serpent*, nor *looking at it*, but the invisible power of GOD healed the people, so neither the *cross* of Christ, nor his merely *being crucified*, but the *pardon* he has *bought by* *his blood*, communicated by the *powerful energy of his Spirit*, saves the souls of men.
May not all these things be plainly seen in the *circumstances* of this transaction, without making the *serpent* a type of Jesus Christ, (the most exceptionable that could possibly be chosen,) and running the parallel, as some have done, through ten or a dozen particulars?

Verse [Numbers 21:12](../../../kjv/numbers/21/12). ***They - pitched in the valley of Zared.*** — נחל זרד *nachal* *zared*. This should be translated *the brook Zared*, as it is in [Deuteronomy 2:13-14](../../../kjv/deuteronomy/2/13-14). This *stream* has its origin in the mountains eastward of Moab, and runs from east to west, and discharges itself into the Dead Sea.

Verse [Numbers 21:13](../../../kjv/numbers/21/13). ***Arnon*** — Another river which takes its rise in the mountains of Moab, and, after having separated the ancient territories of the Moabites and Ammonites, falls into the Dead Sea, near the mouth of Jordan.

Verse [Numbers 21:14](../../../kjv/numbers/21/14). ***The book of the wars of the Lord*** — There are endless conjectures about this book, both among ancients and moderns. Dr. Lightfoot's opinion is the most simple, and to me bears the greatest appearance of being the true one. "This book seems to have been some book of *remembrances* and *directions*, written by Moses for Joshua's private instruction for the management of the wars after him. See [Exodus 17:14-16](../../../kjv/exodus/17/14-16). It may be that this was the same book which is called the *book of Jasher*, i. e., the *book* of *the upright*, or a directory for Joshua, from Moses, what to do and what to expect in his wars; and in this book it seems as if Moses directed the setting up of *archery*, see [2 Samuel 1:18](../../../kjv/2-samuel/1/18), and warrants Joshua to command the sun, and expect its obedience, [Joshua 10:13](../../../kjv/joshua/10/13)."
***What he did in the Red Sea, and in the brooks of Arnon*** — This clause is impenetrably obscure. All the versions, all the translators, and all the commentators, have been puzzled with it. Scarcely any two agree. The original is את והב בסופה *eth vaheb* *besuphah*, which our translators render, *what he did in the Red* *Sea*, following here the Chaldee Targum; but not satisfied with this version, they have put the most difficult words in *English* *letters* in the margin, *Vaheb in Suphah*. *Calmet's* conjecture here is ingenious, and is adopted by *Houbigant*; instead of והב *vaheb*, he reads זרד *zared*. Now a ז *zain* may be easily mistaken for a ו *vau*, and vice versa; and a ה *he* for a ר, *resh*, if the left limb happened to be a little obliterated, which frequently occurs, not only in MSS., but in *printed books*; the ב *beth* also might be mistaken for a ד *daleth*, if the *ruled* *line* on which it stood happened in that place to be a little *thicker* or blacker than usual. Thus then והב *vaheb* might be easily formed out of זרד *zared*, mentioned [Numbers 21:12](../../../kjv/numbers/21/12); the whole might then be read, *They* encamped *at the brook Zared*, and they came to *Suphah*, and thence *to the brook Arnon*. Take the passage as we may, it is evidently defective. As I judge the whole clause to have been a *common proverb* in those days, and *Vaheb* to be a proper name, I therefore propose the following translation, which I believe to be the best: *From Vaheb unto Suph, and unto the* *streams of Arnon*. If we allow it to have been a proverbial expression, used to point out extensive distance, then it was similar to that well known phrase, *From Dan even unto Beersheba*.

Verse [Numbers 21:17](../../../kjv/numbers/21/17). ***Spring up, O well, &c.*** — This is one of the most ancient war songs in the world, but is not easily understood, which is commonly the case with all very ancient compositions, especially the *poetic*. [Exodus 15:1](../../../kjv/exodus/15/1); [Exodus 15:1](../../../kjv/exodus/15/1), &c.

Verse [Numbers 21:18](../../../kjv/numbers/21/18). ***The princes digged the well - with their staves.*** — This is not easily understood. Who can suppose that the princes dug this well with their *staves*? And is there any other idea conveyed by our translation? The word חפרו *chapharu*, which is translated *they digged*, should be rendered *they searched out*, which is a frequent meaning of the root; and במשענתם *bemishanotham*, which we render *with their staves*, should be translated *on their borders* or *confines*, from the root שען *shaan*, to *lie along*. With these corrections the whole song may be read thus: -

This is the whole of the quotation from what is called the book of the wars of the Lord. But see Dr. *Kennicott's* remarks at the end of this chapter.

Verse [Numbers 21:26](../../../kjv/numbers/21/26). ***For Heshbon was the city of Sihon, &c.*** — It appears therefore that the territory now taken from Sihon by the Israelites was taken from a former king of Moab, in commemoration of which an epikedion or war song was made, several verses of which, in their ancient poetic form, are here quoted by Moses.

Verse [Numbers 21:27](../../../kjv/numbers/21/27). ***They that speak in proverbs*** — המשלים *hammoshelim*, from משל *mashal*, to *rule*, to *exercise authority*; hence a *weighty proverbial saying*, because admitted as an *axiom* for the *government of life*. The *moshelim* of the ancient Asiatics were the same, in all probability, as the *Poetae* among the Greeks and Latins, the [Arabic] *shaara* among the Arabs, who were esteemed as Divine persons, and who had their name from [Arabic] *shaara*, he *knew, understood*; whose poems celebrated past transactions, and especially those which concerned the *military history* of their nation. These poets were also termed [Arabic] *sahebi deewan*, *companions* or *lords of the council of state*, because their *weighty* sayings and universal *knowledge* were held in the highest repute. Similar to these were the *bards* among the ancient *Druids*, and the *Sennachies* among the ancient Celtic inhabitants of these nations.
The ode from the [Numbers 21:27-30](../../../kjv/numbers/21/27-30); [Numbers 21:27-30](../../../kjv/numbers/21/27-30)[Numbers 21:27-30](../../../kjv/numbers/21/27-30); [Numbers 21:27-30](../../../kjv/numbers/21/27-30) verse is composed of three parts. The *first* takes in verses [Numbers 21:27](../../../kjv/numbers/21/27) and [Numbers 21:27](../../../kjv/numbers/21/27); the *second* verse [Numbers 21:29](../../../kjv/numbers/21/29); and the *third* verse [Numbers 21:30](../../../kjv/numbers/21/30).
The *first* records with bitter irony the late insults of Sihon and his subjects over the conquered Moabites.
The *second* expresses the compassion of the Israelites over the desolations of Moab, with a bitter sarcasm against their god *Chemosh*, who had abandoned his votaries in their distress, or was not able to rescue them out of the hands of their enemies.
The *third* sets forth the revenge taken by Israel upon the whole country of Sihon, from *Heshbon* to *Dibon*, and from *Nophah* even to *Medeba*. See [Isaiah 15:1-2](../../../kjv/isaiah/15/1-2).

For from Heshbon the fire went out,
And a flame from the city of Sihon:
It hath consumed the city of Moab,
With the lords of the heights of Arnon.

VERSE [Numbers 21:29](../../../kjv/numbers/21/29). PART II

Alas for thee, O Moab!
Thou hast perished, O people of *Chemosh*!
He hath given up his fugitive sons
And his daughters into captivity,
To the king of the Amorites, Sihon.

VERSE [Numbers 21:30](../../../kjv/numbers/21/30). PART III

But on them have WE lifted destruction,
From Heshbon even to Dibon;
We have destroyed even to Nophah,
The fire did reach to Medebah.

See *Kennicott's* Remarks.

Verse [Numbers 21:35](../../../kjv/numbers/21/35). ***So they smote him, and his sons*** — There is a curious note of Dr. Lightfoot here, of which I should think it wrong to deprive the reader.
"Sihon and Og conquered, A. M. 2553. Of the life of Moses, 120. From the Exodus, 40. It is now *six* and *twenty* generations from the creation, or from Adam to Moses; and accordingly doth [Psalms 136](../../../kjv/psalms/136), rehearse the durableness of God's mercy *six* and *twenty* times over, beginning the story with the creation, and ending it in the conquest of Sihon and Og. The numerals of the name יהוה Jehovah amount to the sum of *six* and *twenty*."
ON some difficulties in this chapter Dr. Kennicott makes the following observations: -
"This one chapter has several very considerable difficulties; and some verses, as now translated, are remarkably unintelligible, A true state of this chapter is not, however, to be despaired of; and it has in it some circumstances which merit more than common attention. It contains the history of the last part of the travels of the Israelites in their way to the promised land; beginning with them at *Mount Hor*, the thirty-fourth encampment, and concluding with them, as in their forty-second and last encampment, near Jordan, in the country which they had acquired by conquest over Sihon, king of the Amorites.
"It begins with saying - that *King Arad, the Canaanite, who dwelt* *in the south*, (in the land of Canaan, [Numbers 33:40](../../../kjv/numbers/33/40)), attacked Israel and was defeated, and that *Israel destroyed their cities*; and that, after destroying these *Canaanite cities*, and consequently after being in a part of Canaan, a part of the very country they were going to, on the *west* of the *Dead* Sea, they returned towards the *Red* Sea, and near the *eastern* tongue or gulf of the Red Sea, on the *south of Edom*, marched round *Edom* to the *east* of the *Dead* Sea, in order to enter Canaan from the *east* side of Jordan!
"This surprising representation of so vast and dangerous a march, quite unnecessarily performed, is owing to two circumstances. The first is, ([Numbers 21:1](../../../kjv/numbers/21/1)), the Canaanites heard that Israel was coming by *the way of the spies*, meaning, by *the* *way the spies went from Kadesh-Barnea* into *Canaan*. But this being impossible, because Israel had now marched from *Meribah-Kadesh* to *Mount Hor*, beyond *Ezion-gaber*, and were turning round *Edom*, to the south-east; it is happy that the word rendered *spies*, in our version, is in the Greek a proper name, (*Atharim*,) which removes that difficulty: and the other difficulty ([Numbers 21:2-3](../../../kjv/numbers/21/2-3)) is removed by the Greek version likewise, according to which, the vow made, with the facts subsequent, does not signify *destroying* the Canaanite cities, but *devoting them to destruction* at some future time. See *Wall's* Crit. Notes.
"It proceeds with saying, that after defeating the Canaanites at *Mount Hor*, they journeyed *from Mount Hor by the way of the Red* *Sea*, (in the road from *Ammon, Midian*, c., to the *eastern* gulf of the Red Sea,) *to compass the land of Edom* that on their murmuring for want both of bread and of water they were punished by fiery serpents, after which they marched to *Oboth*, and thence to *Ije-abarim* in the *wilderness, east of Moab*. The encampments of the Israelites, amounting to *forty-two*, are recorded all together, in historical succession, in [Numbers 33:1-49](../../../kjv/numbers/33/1-49), where *Ije-abarim* is the 38th; *Dibon-gad*, 39; *Almon-Diblathaim*, 40; *mountains of* *Abarim*, 41; and the *plains of Moab*, by *Jordan*, 42. This regular detail in [Numbers 33:1-49](../../../kjv/numbers/33/1-49) has occasioned great perplexity as to [Numbers 21:10-20](../../../kjv/numbers/21/10-20), where, after the stations at *Oboth* and *Ije-abarim*, in [Numbers 21:10-11](../../../kjv/numbers/21/10-11), we have, in [Numbers 21:19-20](../../../kjv/numbers/21/19-20), the words *Mattanah, Nahaliel*, and *Bamoth*; which are usually considered as the proper names of three places, but widely different from the three proper names after *Ije-abarim* in the catalogue at [Numbers 33:44-48](../../../kjv/numbers/33/44-48).
"But there is, in reality, no inconsistency here. In the plain and historical catalogue ([Numbers 33:44-48](../../../kjv/numbers/33/44-48)) the words are strictly *the proper names of the three places*; but here the words *Mattanah*, *Nahaliel*, and *Bamoth* follow some lines of poetry, and seem to form a continuation of the song. They evidently express figurative and poetical ideas. The verbs *journeyed from* and *pitched in* are not found here, though necessary to prose narration: see verses [Numbers 21:10](../../../kjv/numbers/21/10) and *11* here, and [Numbers 33:44-48](../../../kjv/numbers/33/44-48). Lastly, verse [Numbers 21:20](../../../kjv/numbers/21/20); [Numbers 21:20](../../../kjv/numbers/21/20), (in this 21st chapter), usually supposed to express *the last encampment*, does not. *Pisgah* signifies *a hill*; and the Israelites could not encamp on the top of any single hill, such as this is described. Balak took Balaam to *the top of Peor*, which *looketh toward Jeshimon*, ([Numbers 23:28](../../../kjv/numbers/23/28)), which *Peor* undoubtedly was in *Moab*. He took him to another hill in *Moab*, when he took him ([Numbers 23:14](../../../kjv/numbers/23/14)) to the top of *Pisgah*, in *the field of Zophim*. And if the Pisgah or hill in [Numbers 21:20](../../../kjv/numbers/21/20), was in the country of *Balak*, it could not point out *the last* *encampment*, which was not in Balak's country, but *north of Arnon*.
"The word *Mattanah* probably alludes to a place distinguished by some *gift* or *blessing* from God. Fagius says: *Nomen loci, ab* *eventu aquarum quas Dominus ibi dedit, sic appellati*; מתנה nam *significat donum*-
'The name of the place was so called, from the circumstance of the waters which the Lord gave there; for *Mattanah* signifies a *gift*.' נהליאל Nahaliel is *torrentes Dei*; i. e., great streams, particularly seasonable or salutary. And במות *Bamoth* ([Numbers 21:28](../../../kjv/numbers/21/28)) may point out any high places of signal benefit in the country of *Moab*, or it may answer to *the last station but* *one*, which was *the mountains of Abarim*.
If, therefore, these words were meant to express poetically some eminent blessing, what blessing was so likely to be then celebrated as *copious streams of* *water*? And after they had wandered nearly *forty years* through many a barren desert, and after (compare [Deuteronomy 8:15](../../../kjv/deuteronomy/8/15)) having passed through *that great and terrible wilderness*, wherein were *fiery* *serpents* and *drought*, where there was *no water*, it is no wonder they should shout for joy at finding *water in plenty*, and finding it almost on the banks of *Arnon*, the last river they were to pass, in their way to their last station, east of Jordan. No wonder they should sing in poetic rapture, that after *the wilderness* was (*Mattanah*) the GIFT of GOD; meaning *the great well* in Moab, dug by public authority; and no wonder that, after such a *gift*, there were (*Nahaliel*) *blessed streams*, by which they passed, till they came to (*Bamoth*) the high places from which, perhaps, these streams descended. And the thanksgiving ends, where the blessing was no longer wanted, on their coming down into *the valley*, along the banks of Arnon, which was then the north boundary of Moab.
"The Israelites had spent no less than *thirty-eight* years in coming from *Kadesh-Barnea* to their encampment north of *Zared*. Here, at this *fortieth* station, they were commanded to pass through Moab by ער *Ar*, the chief city; but were not to stop till they came to *the valley* on the south of Arnon. At this last station but one they probably continued no longer than was necessary for *sending messengers to Sihon*, king of the Amorites, at Heshbon, and receiving his answer. They then crossed the Arnon; and having vanquished *Sihon* and *Og*, took possession of the *forty-second* and last encampment.
"This one chapter has *three* pieces of poetry, either fragments or complete; and poetry, seldom found in a historical narrative, may be here accounted for from the exuberance of joy which must have affected these wearied travellers, when arriving thus happily near their journey's end. What occurs first is in [Numbers 21:14](../../../kjv/numbers/21/14); and has often been called *the fragment of an old Amorite song*. But it may have been *Amorite* or *Moabite*, or *either* or *neither*, for the subject matter of it, as it is generally understood, if indeed it can be said to be understood at all. The words את והב בסופה ואת הנתליס ארנו , usually supposed to contain this fragment, do not signify, as in our English version, *What he did in the Red* *Sea, and in the brooks of Arnon*. Without enumerating the many interpretations given by others, I shall offer a new one, which seems to make good sense, and a sense very pertinent.
"Observe first, that there must have been a *place* called *Suph*, near the conflux of the *Arnon* and *Jordan*; because Moses, whilst in that last station, begins *Deuteronomy* with saying, he was on *this* side (i. e., east) of Jordan, over against *Suph*. By this word is not here meant the *Red Sea*; partly, because that has every where else the word for *sea* before it, and partly, because of the great distance of the Red Sea now from Moses. The single word, therefore, signifies here some *place* in itself obscure, because no where mentioned but in these two passages. And yet we cannot wonder that Moses should mention it twice, as the word *Suph*, introduced in speaking of the two last encampments, recalled to mind the *Sea of Suph*, so glorious to Israel, near the beginning of their march towards Canaan.
"Moses had now led Israel *from the Red Sea* to the river Arnon, through many dreadful dangers, partly from hostile nations, partly from themselves; such dangers as no other people ever experienced, and such as no people could have surmounted, without the signal favour of *the Almighty*. And here, just before the battles with *Sihon* and *Og*, he reminds them of *Pharaoh*, c. and he asserts, that *in the history of the wars it shall be recorded* that JEHOVAH, who had triumphantly brought *Israel* through *the Sea of Suph*, near Egypt, at first, had now conducted him to *Suph*, near Arnon; that
"The general meaning of the next piece of poetry seems to be this: that at some distance from the city of *Ar*, by which the Israelites were to pass, ([Deuteronomy 2:18](../../../kjv/deuteronomy/2/18)), they came to A WELL of uncommon size and magnificence, which seems to have been *sought* *out, built up*, and *adorned* for the public, by *the rulers* of Moab. And it is no wonder that, on their arrival at *such a well*, they should look upon it as *a blessing from Heaven*, and speak of it as a new miracle in their favour.
[Numbers 21:17](../../../kjv/numbers/21/17). *Then Israel sang this song*: -
Spring up, O WELL! Sing ye hitherto!

[Numbers 21:18](../../../kjv/numbers/21/18). THE WELL! princes searched it out;
The nobles of the people have digged it;
By their decree, by their act of government,
So, after the *wilderness*, was *Mattanah*!

[Numbers 21:19](../../../kjv/numbers/21/19). And after *Mattanah* were *Nahaliel*!
And after *Nahaliel* were *Bamoth*!

[Numbers 21:20](../../../kjv/numbers/21/20). And after *Bamoth* was the *valley*;
Where, in the country of *Moab*,
Appeareth the top of *Pisgah*,
Which is over against *Jeshimon*.

See Dr. KENNICOTT'S *Remarks upon Select Passages in the Old* *Testament*.

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