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The Bronze Serpent

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. ²Then Israel made a vow to the L ord and said, “If you will indeed give this people into our hands, then we will utterly destroy their towns.” ³The L ord listened to the voice of Israel, and handed over the Canaanites; and they utterly destroyed them and their towns; so the place was called Hormah.

⁴ From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom; but the people became impatient on the way. ⁵The 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 detest this miserable food.” ⁶Then the L ord sent poisonous serpents among the people, and they bit the people, so that many Israelites died. ⁷The people came to Moses and said, “We have sinned by speaking against the L ord and against you; pray to the L ord to take away the serpents from us.” So Moses prayed for the people. ⁸And the L ord said to Moses, “Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.” ⁹So Moses made a serpent of bronze, and put it upon a pole; and whenever a serpent bit someone, that person would look at the serpent of bronze and live.

The Journey to Moab

¹⁰ The Israelites set out, and camped in Oboth. ¹¹They set out from Oboth, and camped at Iye-abarim, in the wilderness bordering Moab toward the sunrise. ¹²From there they set out, and camped in the Wadi Zered. ¹³From there they set out, and camped on the other side of the Arnon, in the wilderness that extends from the boundary of the Amorites; for the Arnon is the boundary of Moab, between Moab and the Amorites. ¹⁴Wherefore it is said in the Book of the Wars of the L ord,

“Waheb in Suphah and the wadis.

The Arnon ¹⁵and the slopes of the wadis

that extend to the seat of Ar,

and lie along the border of Moab.”

¹⁶ From there they continued to Beer; that is the well of which the L ord said to Moses, “Gather the people together, and I will give them water.” ¹⁷Then Israel sang this song:

“Spring up, O well!—Sing to it!—

the well that the leaders sank,

that the nobles of the people dug,

with the scepter, with the staff.”

From the wilderness to Mattanah, ¹⁹from Mattanah to Nahaliel, from Nahaliel to Bamoth, ²⁰and from Bamoth to the valley lying in the region of Moab by the top of Pisgah that overlooks the wasteland.

King Sihon Defeated

²¹ Then Israel sent messengers to King Sihon 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 any well; we will go by the King’s Highway until we have passed through your territory.” ²³But Sihon would not allow Israel to pass through his territory. Sihon gathered all his people together, and went out against Israel to the wilderness; he came to Jahaz, and fought against Israel. ²⁴Israel put him to the sword, and took possession of his land from the Arnon to the Jabbok, as far as to the Ammonites; for the boundary of the Ammonites was strong. ²⁵Israel took all these towns, and Israel settled in all the towns of the Amorites, in Heshbon, and in all its villages. ²⁶For Heshbon was the city of King Sihon of the Amorites, who had fought against the former king of Moab and captured all his land as far as the Arnon. ²⁷Therefore the ballad singers say,

“Come to Heshbon, let it be built;

let the city of Sihon be established.

For fire came out from Heshbon,

flame from the city of Sihon.

It devoured Ar of Moab,

and swallowed up the heights of the Arnon.

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.

So their posterity perished

from Heshbon to Dibon,

and we laid waste until fire spread to Medeba.”

³¹ Thus Israel settled in the land of the Amorites. ³²Moses sent to spy out Jazer; and they captured its villages, and dispossessed the Amorites who were there.

King Og Defeated

³³ Then they turned and went up the road to Bashan; and King Og of Bashan came out against them, he and all his people, to battle at Edrei. ³⁴But the L ord said to Moses, “Do not be afraid of him; for I have given him into your hand, with all his people, and all his land. You shall do to him as you did to King Sihon of the Amorites, who ruled in Heshbon.” ³⁵So they killed him, his sons, and all his people, until there was no survivor left; and they took possession of his land.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

13. From thence they removed, and pitched. I will presently add, what Moses relates in Deuteronomy respecting the Moabites and Ammonites. Since here he only briefly touches upon the main facts, he only specifies that the people came to the borders of their enemies, where it was necessary to give battle, because there was no means of entering the land of Canaan, except by force of arms. Here, then, was the end of their journeying, for, when the Amorites were conquered, they began to inhabit their cities. He, therefore, immediately adds, that this place would be memorable in all ages, because in it God again exerted His power, by putting to flight their enemies. Still translators appear to me to be mistaken as to the meaning of the words. Almost all of them render the word ספר, sepher, “the book;” and afterwards eagerly discuss what book it is, without coming to any satisfactory conclusion. I rather understand it to mean “narration;” as if Moses had said, that when the wars of Jehovah shall be recounted, the memory of this place would be celebrated; as David, when he is recounting, and magnifying God’s mercies, expressly mentions that king Sihon and Og were conquered.

There is also another ambiguity in the following words: for some suppose Vaheb to be the proper name of a city, and Suphah a noun common, which they translate “in a whirlwind;” ¹²³¹²³ את-והב בסופה eth-vaheb b’suphah. None of the most ancient translations can be said to be in unison with the present reading of the Hebrew in this clause. The LXX. appear to have read זהב and render it τὴν Ζωὸβ ἐφλόγισε The Chaldee Paraphrast, Onkelos, has על ימא דסוף, “By the sea of Suph,” i.e., the Red Sea. The Syriac has, “A flame with a whirlwind,” translating סופה instead of treating it as a proper name, and having apparently read some form of להב instead of את-והב. The V. has, “Sicut fecit in mari rubro;” our A.V. “What he did in the Red Sea,” but in the Margin, “Vaheb in Suphah.” The translation of S. M. agrees with that in the text of A. F.; but in his notes he says, “Kimchi interprets והב to be the name of a place, but R. Salomon treats it as equivalent to יהב he gave, and expounds the clause thus, As God gave many signs by the Red Sea, so was He wonderful in his works by the brook Arnon. — W but, since the shore of the Red Sea was not habitable, I do not see how mention could be suitably made of any city situated there. But if they think it was a city near Arnon, it is surprising that it should never be spoken of elsewhere, and yet here referred to, as if it were well known. I therefore rather incline to their opinion, who explain it as a vero, and suppose that ו (vau) is used for י (yod,) so that the sense should be; As God had begun to fight gloriously for the Israelites at the Red Sea, so also He continued the same grace at Arnon. I admit, that if the points be scrupulously insisted upon, this meaning would not be altogether accordant with grammar; but I prefer eliciting a probable meaning at the cost of a single point, than to go out of the way in search of poor conjectures, as they do who imagine Vaheb to be the proper name of a place. Appropriately, indeed, does Moses compare Arnon with the Red Sea, in order to shew that God’s grace, at its end, is thoroughly in accordance with its commencement. He had mightily fought against the Egyptians, and had destroyed the army of Pharaoh in the Red Sea, but small would have been the fruit of this deliverance, unless, with equal efficacy, He had succoured His people when they had to contend with the Canaanitish nations: for the question here is not as to God’s blessings in general, but only as to the victories, wherein it was manifested that the Israelites did not fight without the approval and guidance of God. Moses, therefore, does not recount the miracles performed in the desert: but only says, that in the history of the wars of God the name of Arnon would be equally renowned with that of the Red Sea. Still, in the word Arnon it must be observed that there is a synecdoche; forMoses comprehends in it all the subsequent battles. Since, therefore, from the time that the people arrived at Arnon, where their enemies came forth to meet them, God again lifted up His standard, and gloriously honored His people by continued victories — hence the special celebrity of the place arose. There is a poetical repetition in the verse, where, for the torrents, the stream of the torrents ¹²⁴¹²⁴ A.V. “the brooks” — “the stream of the brooks.” is spoken of, which descends to Ar, and reposes in the border of Moab.

¹²³ את-והב בסופה eth-vaheb b’suphah. None of the most ancient translations can be said to be in unison with the present reading of the Hebrew in this clause. The LXX. appear to have read זהב and render it τὴν Ζωὸβ ἐφλόγισε The Chaldee Paraphrast, Onkelos, has על ימא דסוף, “By the sea of Suph,” i.e., the Red Sea. The Syriac has, “A flame with a whirlwind,” translating סופה instead of treating it as a proper name, and having apparently read some form of להב instead of את-והב. The V. has, “Sicut fecit in mari rubro;” our A.V. “What he did in the Red Sea,” but in the Margin, “Vaheb in Suphah.” The translation of S. M. agrees with that in the text of A. F.; but in his notes he says, “Kimchi interprets והב to be the name of a place, but R. Salomon treats it as equivalent to יהב he gave, and expounds the clause thus, As God gave many signs by the Red Sea, so was He wonderful in his works by the brook Arnon. — W

¹²⁴ A.V. “the brooks” — “the stream of the brooks.”