The Fallible · Synthetic · Study Bible
The Defeat of Og
Numbers 21:31–35 — The Defeat of Og. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
31So Israel lived in the land of the Amorites.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
yiś·rā·’êl way·yê·šeḇ bə·’e·reṣ hā·’ĕ·mō·rî
Literal — word-for-word from the original
And Israel dwelt in the land of the Amorites.
Where the English smooths the original
Thus Israel dwelt in the land of the Amorites. Not the land of the Moabites; and by those means before mentioned; by conquering Sihon their king, they came into the possession of it, and took up their dwelling in it; this was the beginning of the conquest of the Canaanites, and an earnest and pledge of inheriting their land promised unto them; the Israelites that dwelt here were the tribes of Reuben and Gad.
Thus Israel dwelt . . . -Better, And Israel sojourned, &c. (See Note on Numbers 21:25 .)Ellicott corrects the verb toward provisional 'sojourned' rather than permanent settlement.
God gave Israel success, while Moses was with them, that he might see the beginning of the glorious work, though he must not live to see it finished. This was, in comparison, but as the day of small things, yet it was an earnest of great things.Henry's panel covers the whole 21:21-35 paragraph; this excerpt is his note on the eastern settlement as 'earnest' of greater conquest.
32After Moses had sent spies to Jazer, Israel captured its villages and drove out the Amorites who were there.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
mō·šeh way·yiš·laḥ lə·rag·gêl ’eṯ- ya‘·zêr way·yil·kə·ḏū bə·nō·ṯe·hā way·yī·rɛš ’eṯ- hā·’ĕ·mō·rî ’ă·šer- šām
Literal — word-for-word from the original
And Moses sent to spy out Jazer, and they captured its daughters, and dispossessed the Amorites who were there.
Where the English smooths the original
Jaazer; one of the cities of Moab, formerly taken from them by Sihon, and now taken from him by the Israelites, Numbers 32:1 ,3,35 ; and after the decay or destruction of the kingdom of the ten tribes, repossessed by the Moabites, Jeremiah 48:32 .Poole traces Jazer's three owners — Moab, then Sihon, then Israel, then Moab again — the same chain Isaiah 16 and Jeremiah 48 presuppose.
When Israel was sitting, i.e., encamped, in the land of the Amorites, Moses reconnoitred Jaezer, after which the Israelites took "its daughters," i.e., the smaller places dependent upon Jaezer, and destroyed the Amorites who dwelt in them.K&D preserve the 'daughters' idiom and read v. 31's verb as 'encamped,' agreeing with Ellicott.
The capture of Jazer stands in a curiously isolated position, after the general statement in Numbers 21:31 . It is probably taken from another source which described the capture of several individual towns. It is not mentioned either in Deuteronomy 2 or Judges 11. Jazer ] The site is unknown, and more than one suggestion has been made for its identification. Isaiah 16:8 suggests that it was some distance from Heshbon.Cambridge flags the verse as compositionally isolated and a probable separate source — and cites Isaiah 16:8, the rare-lexeme cross-reference recorded below.
Jaazer. Perhaps the present es-Szir, some way to the north of Heshbon (see on Jeremiah 48:32). This victory completed the conquest of Sihon's kingdom.
33Then they turned and went up the road to Bashan, and Og king of Bashan and his whole army came out to meet them in battle at Edrei.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yip̄·nū way·ya·‘ă·lū de·reḵ hab·bā·šān ‘ō·wḡ me·leḵ- hab·bā·šān wə·ḵāl ‘am·mōw way·yê·ṣê liq·rā·ṯām hū lam·mil·ḥā·māh ’eḏ·re·‘î
Literal — word-for-word from the original
And they turned and went up the road of Bashan; and Og king of Bashan came out to meet them, he and all his people, to the battle at Edrei.
Where the English smooths the original
they turned and went up by the way of Bashan—a name given to that district from the richness of the soil—now Batanea or El-Bottein—a hilly region east of the Jordan lying between the mountains of Hermon on the north and those of Gilead on the south. Og—a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.
Og also was a king of the Amorites, of whom see Deu 3:1 ,11 . And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places. Bashan, a rich country, famous for its pastures and breed of cattle, Deu 32:14 Psalm 22:12 Jeremiah 1:19 , and for its oaks , Ezekiel 27:6 .Poole points straight to Deuteronomy 3:1,11 — the parallel passage the Verifier confirms as a verbal seam.
Og was himself of the aboriginal giant race which had left so many remnants, or at least so many memories, in these regions (see on Deuteronomy 2:10-12, 20-23; Joshua 12:4; 13:12); but he is classed with Sihon as a king of the Amorites ( Joshua 2:10 ) because his people were chiefly at least of that race.The Pulpit reconciles the two labels — giant by race, Amorite by kingdom — and cites Joshua 12:4; 13:12, the verbal cross-references recorded below.
In these apparently unimportant words is contained the record of the Israelite Numbers 32:39 occupation of Gilead north of the Jabbok; a territory which, though populated, like southern Gilead, by the Amorites ( Deuteronomy 3:9 ; Joshua 2:10 , etc.), formed part of the domain of Og king of Bashan, who was himself of a different race Deuteronomy 3:2 ; Joshua 12:5 ; Joshua 13:11 .Barnes alone marks the racial puzzle the text leaves implicit: the land is Amorite, but Og himself is 'of a different race' (the Rephaim) — the very tension the Pulpit reconciles.
Og — Who was also a king of the Amorites. And it may seem that Sihon and Og were the leaders or captains of two great colonies which came out of Canaan, and drove out the former inhabitants of these places. Bashan — A rich country, famous for its pastures and breed of cattle, and for its oaks.Benson's conjecture that Sihon and Og led twin colonies 'out of Canaan' is speculative reconstruction, not stated by the text — recorded as a historical guess, not a fact.
The Israelites then turned towards the north, and took the road to Bashan, where king Og came against them with his people, to battle at Edrei. From what point it was that the Israelites entered upon the expedition against Bashan, is not stated either here or in Deuteronomy 3:1 ., where Moses recapitulates these events, and gives a more detailed account of the conquests than he does here, simply because it was of no importance in relation to the main object of the history.K&D name Deuteronomy 3:1 as the recapitulation — the near-verbatim parallel.
34But the LORD said to Moses, “Do not fear him, for I have delivered him into your hand, along with all his people and his land. Do to him as you did to Sihon king of the Amorites, who lived in Heshbon.”
Berean Standard Bible · CC0
Hebrew — tap a word ↓
Yah·weh way·yō·mer ’el- mō·šeh ’al- tî·rā ’ō·ṯōw kî nā·ṯat·tî ’ō·ṯōw ḇə·yā·ḏə·ḵā wə·’eṯ- kāl- ‘am·mōw wə·’eṯ- ’ar·ṣōw wə·‘ā·śî·ṯā lōw ka·’ă·šer ‘ā·śî·ṯā lə·sî·ḥōn me·leḵ hā·’ĕ·mō·rî ’ă·šer yō·wō·šêḇ bə·ḥeš·bō·wn
Literal — word-for-word from the original
And the LORD said to Moses, "Do not fear him, for into your hand I have given him, and all his people, and his land; and you shall do to him as you did to Sihon king of the Amorites, who dwelt in Heshbon."
Where the English smooths the original
And the Lord said unto Moses, fear him not,.... Og being of a gigantic stature, and his forces numerous, might cause some fear in Moses, and in the people, and therefore the Lord encouraged them not to be afraid of him and his army: for I have delivered him into thy hand, and all his people, and his land; that is, he had determined to do it, and now promised it, and it might be depended on and looked upon as if actually done: and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon; slay him and his people, and take possession of his country.Gill draws out the prophetic perfect: the future victory spoken of as already accomplished.
Fear him not; a necessary caution, for he was a great giant, Deu 3:11 , likely to strike them with terror.
The Lord said unto Moses, Fear him not—a necessary encouragement, for Og's gigantic stature (De 3:11) was calculated to inspire terror. He and all his were put to the sword.
Fear him not. He might well have been formidable, not only on account of his size (cf. Deuteronomy 1:28 ; Deuteronomy 3:11 ; 1 Samuel 17:11 ), but from the formidable nature of those walled cities which are still a wonder to all that see them.The Pulpit pairs Og's stature with Goliath (1 Sam 17:11) — the same 'fear not' against the same kind of giant.
35So they struck down Og, along with his sons and his whole army, until no remnant was left. And they took possession of his land.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yak·kū ’ō·ṯōw wə·’eṯ- bā·nāw wə·’eṯ- kāl- ‘am·mōw ‘aḏ- bil·tî hiš·’îr- lōw śā·rîḏ way·yî·rə·šū ’eṯ- ’ar·ṣōw
Literal — word-for-word from the original
And they struck him, and his sons, and all his people, until there was no survivor left to him; and they took possession of his land.
Where the English smooths the original
until there was none left him alive; so universal was the slaughter at the battle, and in the cities that fell into their hands; they utterly destroyed men, women, and children, Deuteronomy 3:3 , and they possessed his land; in which were sixty cities fenced with high walls, gates, and bars, besides a great many unwalled towns; these were possessed by the half tribe of Manasseh, Deuteronomy 3:4 .Gill reads the totality of the slaughter as the ban of Deuteronomy 3:3 — the structural cross-reference recorded below.
Just as in the case of Sihon, the Lord had also promised the Israelites a victory over Og, and had given him into their power, so that they smote him, with his sons and all his people, without leaving any remnant, and executed the ban, according to Deuteronomy 2:34 , upon both the kings. (See the notes on Deuteronomy 3 ).K&D name the act outright as 'the ban' (ḥerem) and cite Deuteronomy 2:34 — the structural seam confirmed by the Verifier (shared sârîd / shâʼar).
and his sons ] These words are absent from Deuteronomy 3:3 ; but cf. Numbers 2:33 .Cambridge notes the precise point where Numbers and Deuteronomy 3:3 diverge — 'his sons' present here, absent there.
So they smote him. Acting under the direct commands of God, they exterminated the Amorites of the northern as they had of the southern kingdom.The Pulpit frames both campaigns — Sihon's south, Og's north — as one divinely-commanded extermination.
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The unit opens on a verb of rest. "Israel dwelt in the land of the Amorites" (v. 31) — though Ellicott would tighten it to "sojourned," a provisional encamping, and Keil & Delitzsch agree the verb means "encamped." Gill insists on the legal precision the smooth English blurs: this is "not the land of the Moabites" but Amorite ground, taken from Sihon who had himself taken it from Moab — a distinction that matters, since Moab was forbidden to Israel (Deut 2:9). Gill reads the moment as overture: "this was the beginning of the conquest of the Canaanites, and an earnest and pledge of inheriting their land." Matthew Henry, in his note on the whole paragraph, hears the same register: "God gave Israel success, while Moses was with them, that he might see the beginning of the glorious work, though he must not live to see it finished... but as the day of small things, yet it was an earnest of great things." Then the Jazer campaign — which Cambridge finds "in a curiously isolated position," probably drawn "from another source." Here the Hebrew is finer than the translation: Moses sends men to reconnoitre (lᵉraggêl), and Israel takes Jazer's "daughters" — its dependent towns, as K&D keep the idiom. Poole traces Jazer's whole turbulent history of ownership — Moab, then Sihon, then Israel, then Moab again (Jer 48:32) — the very chain Isaiah's oracle will presuppose (see Threads).
Israel turns north (wayyip̄nū, v. 33) — and the same verb opens Moses' own retelling four decades later: "Then we turned, and went up the way to Bashan" (Deut 3:1). On the geography Cambridge is rich: Bashan "seems to signify 'soft and fertile ground'... noted for its rich pastures, its well-fed herds of cattle and its oak forests," and Poole heaps the proverbial associations — its cattle (Deut 32:14), its bulls (Ps 22:12), its oaks (Ezek 27:6). Into this lush country strides Og, and on his nature the voices converge: JFB calls him "a giant, an Amoritish prince"; Gill, "of the race of the giants, and he himself of a gigantic stature"; the Pulpit Commentary reconciles the two labels the text seems to confuse — Og is "of the aboriginal giant race" yet "classed with Sihon as a king of the Amorites... because his people were chiefly at least of that race." The Hebrew says Og "came out to meet" Israel (liqrā’ṯām) — but the verb (qârâ’) means hostile encounter, the sally of an aggressor. The Pulpit Commentary notes the strategic blunder: Og's cities were so strong "the Israelites could not have dispossessed him... if he had abode behind his walls" — but, like Sihon, he comes out to his own ruin.
Against the giant, the war-oracle: "Fear him not" (v. 34). Poole: "a necessary caution, for he was a great giant... likely to strike them with terror"; JFB: Og's stature "was calculated to inspire terror"; the Pulpit Commentary pairs him with Goliath himself (1 Sam 17:11). The ground of the courage is a tense: "I have given him into thy hand" — a Qal perfect that Gill reads as the prophetic perfect of certainty, "looked upon as if actually done." The pattern is explicitly the Sihon pattern: "as thou didst unto Sihon" — the two Amorite kings now bound as the standing pair of conquered giants. Then the execution (v. 35), and the Hebrew is the vocabulary of the ban: they struck (nâkâh) until "not leaving to him a survivor" (śārîd). Keil & Delitzsch name it outright — they "executed the ban, according to Deuteronomy 2:34, upon both the kings"; Gill, "they utterly destroyed men, women, and children, Deuteronomy 3:3." The campaign closes on the word it began with: Israel dispossessed the Amorites at Jazer (v. 32, Hiphil yârash) and now inherits Og's land (v. 35, Qal yârash) — the land-promise verb bracketing the whole. Cambridge alone notes the seam between the two accounts: "his sons" stand here but are "absent from Deuteronomy 3:3."
⚙ Read under Sola Scriptura, and tested by it: this little campaign narrative is built on one tense. Twice the giant of Bashan is set before Israel as terror — his stature, his sixty walled cities, his giant race — and twice the answer is not strategy but a perfect verb: "I have given him into thy hand" (v. 34). The victory is grammatically finished before a sword is drawn. Everything Israel does in v. 35 — strikes, leaves no survivor, inherits — is the working-out of a gift already made in the speaking of it. Notice what the text does not do: it does not magnify Israel's prowess (the cities, the Pulpit Commentary observes, were impregnable; Israel wins only because Og foolishly comes out), and it does not let the giant's size be the operative fact. The operative fact is the word of the LORD, who says "fear not" precisely where fear is reasonable. Read forward, the passage becomes a paradigm: the people of God face powers genuinely larger than themselves, and the command is never to measure the enemy but to trust the One who has already given him over. Matthew Henry drew exactly this from the paragraph — "trusting in God, and obeying his commands, we shall be more than conquerors over every enemy." The defeat of Og is the doctrine of assurance in narrative form: the battle is the LORD's, and so, already, is the victory. This is a fallible reading, offered to be weighed against the text.
⚙ A fallible line, not a verse of Scripture: the giant of Bashan is defeated by a tense — "I have given him into thy hand" — the victory finished in the speaking of it, so that Israel does not win the land so much as inherit a gift already made.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
The single closest seam in the unit. Cambridge states it flatly: if vv. 33-35 are "compared with Deuteronomy 3:1-3 it will be seen that it agrees almost verbatim with the latter, except for the substitution of the third person for the first." Poole and Keil & Delitzsch both point the reader to Deut 3:1 as the recapitulation. Run on the pair, the Verifier returns the rare cluster that makes this a verbal link rather than a mere thematic one: H154 ’edreʻîy (Edrei, only 8 vv), H5747 ‘Ôwg (Og, 22 vv), and H1316 Bâshân (Bashan, 53 vv), together with the framing verb H6437 pânâh ("turned") in the same opening position. Both texts are Hebrew narrative, provenance secure. The caution to record honestly: the shared lexemes are mostly the proper names of a single event, so the "verbal" tier here registers the well-known literary fact (Numbers and Deuteronomy narrate the same battle in near-identical words) — not an independent quotation of one rare common noun. The Verifier's rarity test fires on the place-names; the link is genuine and confirmed, but its character is recapitulation, which the body names so it is not over-sold.
Numbers 21:33 · Deuteronomy 3:1
basis: Verifier-computed: shared rare lexemes H154 ʼedreʻîy (8 vv), H5747 ʻÔwg (22 vv), H1316 Bâshân (53 vv) + framing verb H6437 pânâh — Hebrew↔Hebrew. Cambridge: Deut 3:1-3 'agrees almost verbatim' (3rd person for 1st). The shared words are chiefly the event's proper names, so this is recapitulation/near-quotation, not a rare-common-noun citation — named so in the body to avoid over-claiming.
The capture of Jazer (v. 32) reaches forward by a genuinely rare lexeme. Cambridge, commenting on this very verse, cites "Isaiah 16:8" for Jazer's location, and Gill notes Jazer "is called in Isaiah 16:9." The place-name H3270 Yaʻăzêyr (Jazer) occurs in only 12 verses of the whole Hebrew Bible, and Isaiah 16:8-9 is one of them: in the prophet's lament over Moab, "I will weep with the weeping of Jazer for the vine of Sibmah." The Verifier confirms the pair as verbal on the strength of that rare name. The thread is a study in the turning of history: the town Israel takes from the Amorites here (formerly Moab's, then Sihon's) is, centuries later, back in Moab's hands and the object of Moab's grief when judgment falls (cf. Jer 48:32, which Poole and the Pulpit Commentary both adduce). The link is lexical and secure; its theology is the long memory of Scripture, which remembers a single obscure town across the whole arc from conquest to oracle.
Numbers 21:32 · Isaiah 16:8 · Isaiah 16:9
basis: Verifier-computed: shared rare lexeme H3270 Yaʻăzêyr (Jazer, only 12 vv) — Hebrew↔Hebrew. Cambridge cites Isa 16:8 and Gill cites Isa 16:9 at this verse. Rarity of the place-name warrants 'verbal'; the connection is a shared proper noun (the same town named across conquest and oracle), recorded as such.
"Og king of Bashan" (v. 33) becomes a fixed liturgical formula. The Verifier ties this verse verbally to Psalm 135:11 — "Sihon king of the Amorites, and Og king of Bashan" — to Psalm 136:20, "And Og the king of Bashan: for his mercy endureth for ever," and to the Levites' great prayer of confession at Nehemiah 9:22, "Moreover thou gavest them kingdoms... so they possessed... the land of Og king of Bashan." Each shares the rare lexeme H5747 ‘Ôwg (only 22 vv) with H1316 Bâshân (53 vv) and H4428 melek (king). The historical victory of Numbers 21 is taken up into Israel's sung and prayed memory: the two giant kings recited together as the standing proof of the LORD's covenant faithfulness — in temple praise (the Psalms) and in post-exilic repentance (Nehemiah) alike. This is the same pairing the narrative itself establishes when God says "do to him as thou didst unto Sihon" (v. 34) — Sihon and Og, forever yoked. The shared words are the proper names of the kings, so the basis is a recurring liturgical formula (Og-of-Bashan as a fixed memorial), not a rare common-noun quotation; the Verifier's rarity test fires on the name ‘Ôwg, and the tier is held verbal on that ground while the body names the formula honestly.
Numbers 21:33 · Numbers 21:34 · Psalm 135:11 · Psalm 136:20 · Nehemiah 9:22
basis: Verifier-computed: shared rare lexeme H5747 ʻÔwg (22 vv) with H1316 Bâshân (53 vv) + H4428 melek — Hebrew↔Hebrew, at Ps 135:11, Ps 136:20, and Neh 9:22 (all three confirmed by the Verifier). The overlap is the king's proper name recited as a fixed liturgical/penitential memorial, not a rare-common-noun citation; rarity of the name ʻÔwg triggers 'verbal,' character named as formula.
When the LORD says "do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon" (v. 34), the verse binds the two Amorite victories together — and that binding is precisely how Moses later dates his whole farewell discourse: "after he had slain Sihon... and Og the king of Bashan, which dwelt at Astaroth in Edrei" (Deut 1:4). The Verifier confirms the pair verbally on the rare shared lexemes H5511 Çîychôwn (Sihon, 34 vv), H2809 Cheshbôwn (Heshbon, 37 vv), and H567 ’Ĕmôrîy (Amorite, 86 vv), plus the participle H3427 yâshab ("dwelt") that both verses use of the defeated king. The shared lexemes are proper names plus one common verb of moderate frequency, so this is a thematic-formula link (the standing Sihon-and-Og recital) carried at verbal tier by name-rarity; the body records that the substance is the fixed pairing, not a rare quotation.
Numbers 21:34 · Deuteronomy 1:4
basis: Verifier-computed: shared rare lexemes H5511 Çîychôwn (34 vv), H2809 Cheshbôwn (37 vv), H567 ʼĔmôrîy (86 vv) + verb H3427 yâshab — Hebrew↔Hebrew. The overlap is the Sihon/Heshbon proper-name pairing reused at Deut 1:4; name-rarity triggers 'verbal,' but the character is the recurring Sihon-and-Og formula, named in the body.
The closing formula — they struck Og "until there was no survivor left to him" (v. 35) — is the technical language of the ban, and the human voices name it as such. Keil & Delitzsch: they "executed the ban, according to Deuteronomy 2:34, upon both the kings"; Gill: "they utterly destroyed men, women, and children, Deuteronomy 3:3." The Verifier confirms the seam to both Deuteronomy 2:34 and Deuteronomy 3:3 as structural, not verbal — the shared lexemes are H8300 sârîyd (survivor, 28 vv) and H7604 shâ’ar (to leave a remnant, 123 vv), with H1115 biltî ("until not") and H5221 nâkâh (to strike): a shared ḥerem pattern and vocabulary, not a single rare quotation. The tier is held structural because the binding lexeme (shâʼar) is common and the matching is a recurring formula of total destruction rather than a quotation. This is the conquest-pattern that runs from Sihon (vv. 21-30) through Og (here) into the Deuteronomic war-laws and on into Joshua.
Numbers 21:35 · Deuteronomy 2:34 · Deuteronomy 3:3
basis: Verifier-computed: shared lexemes H8300 sârîyd (survivor, 28 vv), H7604 shâʼar (123 vv) + H1115 biltî, H5221 nâkâh — Hebrew↔Hebrew. A recurring ḥerem (ban) formula of total destruction, not a rare quotation; binding verb shâʼar is common, so tiered structural. K&D (Deut 2:34) and Gill (Deut 3:3) both name the parallel.
AI-generated reading; weigh it against the text.
Matthew Henry, reading the whole paragraph typologically, makes the giant-kings a figure of the believer's spiritual warfare: "We must make no peace or truce with the powers of darkness, nor even treat with them; nor should we expect any pause in our contest. But, trusting in God, and obeying his commands, we shall be more than conquerors over every enemy" — borrowing Paul's words from Romans 8:37. The pattern of Numbers 21 — a genuinely terrifying enemy, a divine "fear not," and a victory already given before the battle (the prophetic perfect, v. 34) — is read in the tradition as the shadow of which Christ's conquest of the principalities and powers (Col 2:15) is the substance: the war is won in the promise, and the Captain has already "given" the enemy over. This is a typological reading, widely held in the devotional tradition (Henry being its clearest voice here), offered as such — not a lexical link the Verifier can confirm, since Numbers is Hebrew and its New-Testament fulfillment lies across the Testament-divide.
Numbers 21:34 · Numbers 21:35
Og of Bashan, last of the Rephaim (Deut 3:11), is read across the tradition as a type of the entrenched, superhuman enemy whom God's people cannot defeat by "any might of their own" (so the Pulpit Commentary on his impregnable cities) — and whom God nonetheless gives over. The very verb that closes the unit, H3423 yârash ("to dispossess and inherit"), is the verb of the whole conquest under Joshua, into whose hand the same Og-and-Bashan victories are later reckoned (Josh 12:4; 13:12, 31). The church reads this figurally: the true Joshua — Yēšûaʻ, Jesus — is the one who binds the "strong man" and plunders his house (Matt 12:29), dispossessing the giant powers that hold the inheritance, so that the meek inherit the earth. The giant who comes out to battle and is struck "until no survivor remained" prefigures the final, total defeat of the enemy at the hand of the greater Conqueror. This is a typological reading — the conquest-as-redemption pattern — broadly held and offered as such; being cross-Testament (Hebrew narrative read toward the Greek Gospels), it is figural, not a Strong's-verbal identification.
Numbers 21:33 · Numbers 21:35
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
This unit's safest cross-references are carried by genuinely rare proper names that the Verifier could weigh: H3270 Yaʻăzêyr (Jazer, only 12 vv) ties Numbers 21:32 to Isaiah 16:8 and 16:9 (Jazer is named in both verses of the Moab-oracle, each confirmed), and H154 ’edreʻîy (Edrei, only 8 vv) with H5747 ‘Ôwg (Og, 22 vv) ties 21:33 to Deuteronomy 3:1, the praise-psalms (Ps 135:11; 136:20), and the post-exilic confession at Nehemiah 9:22 — Og-of-Bashan reused as a fixed memorial of the LORD's giving. An honesty caution runs through all of these: the shared lexemes are chiefly proper names of a single event or king, not rare common nouns quoted out of context. So while the Verifier's rarity test fires and returns "verbal," each thread body names the real character of the link — recapitulation (Numbers/Deuteronomy narrate the one battle in near-identical words, as Cambridge observes: "almost verbatim"), or a fixed liturgical/narrative formula (the standing Sihon-and-Og couplet) — rather than over-selling it as an independent rare-word quotation. The ban-language of 21:35 ("none left... a survivor") is tiered structural, not verbal: its binding lexeme H7604 shâʼar is common (123 vv), and the match is a recurring ḥerem formula (named by K&D at Deut 2:34 and Gill at Deut 3:3), so it is held to the lower tier deliberately. No New-Testament quotation is in view in this Hebrew unit, so the Joshua 1:5 → Hebrews 13:5 flagging rule does not apply here; both Christ readings are marked typological/widely-held and cross-Testament, argued as figural and never asserted as lexical. Cambridge twice flags genuine compositional seams between Numbers and Deuteronomy — the "curiously isolated" Jazer notice (v. 32) and the words "his sons," present at 21:35 but "absent from Deuteronomy 3:3" — and these are recorded in the verse notes rather than smoothed over. Every voice above is a verbatim contiguous excerpt from the supplied public-domain commentary; the ⚙ machine layer (literal renderings, divergences, word notes, movements, sola reading, thread bodies, and badges) is fallible synthesis, offered to be tested against the text.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)