Numbers 32 3

Numbers 32:3 kjv

Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon,

Numbers 32:3 nkjv

"Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Shebam, Nebo, and Beon,

Numbers 32:3 niv

"Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo and Beon?

Numbers 32:3 esv

"Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon,

Numbers 32:3 nlt

"Notice the towns of Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sibmah, Nebo, and Beon.

Numbers 32 verses

Numbers 32 3 Meaning

Numbers 32:3 presents a list of cities – Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Shebam, Nebo, and Beon – that the tribes of Reuben and Gad requested to possess as their inheritance east of the Jordan River. This immediate enumeration of specific towns indicates their careful assessment of the fertile lands recently conquered from Sihon and Og. Their desire was rooted in the suitability of these regions for their vast herds of livestock, prior to the unified conquest of Canaan proper, reflecting a pragmatic focus on material wealth and immediate settlement rather than a complete embrace of the divine plan for the whole congregation within the Promised Land.

Numbers 32 3 Context

Numbers chapter 32 is situated just before Israel is to cross the Jordan River to conquer the Promised Land. The Israelites have successfully defeated Sihon, king of the Amorites, and Og, king of Bashan, possessing their territories east of the Jordan. The tribes of Reuben and Gad, noting the abundant pastures in this conquered region, which was ideal for their "very great multitude of cattle," approach Moses with a proposal: to be allowed to settle these lands immediately instead of crossing the Jordan with the rest of Israel. Verse 3 specifically lists the key cities within this desirable territory that they eyed for their inheritance, signifying their calculated and specific desire. Moses initially views their request as a grave failure of faith, akin to the disobedience at Kadesh Barnea which led to forty years of wilderness wandering. The broader historical context is Israel's transition from wilderness nomadism to settled land tenure, emphasizing corporate responsibility and God's sovereign gift of the land.

Numbers 32 3 Word analysis

• Ataroth (עֲטָרוֹת, ʿAṭarot): Meaning "crowns" or "garlands." This city was south of Jazer, in territory later rebuilt by Gad but frequently contested. Its name could imply prominence or being "crowned" with fertile lands.
• Dibon (דִּיבֹן, Dīḇōn): A significant Moabite city conquered by Israel (Num 21:30) and later allotted to Reuben, then transferred to Gad (Num 32:34). It's famously known from the Mesha Stele (Moabite Stone). Its name's origin is debated, possibly meaning "languishing" or "flowing." Its prominence indicates a strategic or well-established settlement.
• Jazer (יַעְזֵר, Yaʿzēr): Meaning "he helps" or "whom God helps." A region noted for its extensive pasturelands, captured by Israel earlier (Num 21:32). Later a Levitical city, it highlights the rich agricultural and pastoral value these tribes saw in the trans-Jordanian region.
• Nimrah (נִמְרָה, Nimrāh): Meaning "leopard" or "clear/pure water." Later known as Beth-Nimrah ("house of the leopard," Num 32:36), indicating a place name evolving or becoming more specific. It signifies the presence of wildlife or desirable water sources, essential for cattle.
• Heshbon (חֶשְׁבּוֹן, Ḥešbōn): The capital city of Sihon, King of the Amorites, and a major strategic hub (Num 21:26). Allotted primarily to Reuben, it became a significant city for tribal demarcation. Its name means "reckoning" or "calculation," potentially referring to its strategic importance for defense or trade. Its capture was key to securing the land.
• Elealeh (אֶלְעָלֵא, ʾElʿālēh): Meaning "God has ascended." Situated near Heshbon, its name suggests a high or prominent location, possibly with religious connotations prior to Israelite conquest. Its proximity to Heshbon meant shared strategic importance.
• Shebam (שְׂבָם, Śəbām): Also known as Sibmah (Isa 16:8-9), famously known for its grapes and vines, suggesting a very fertile area beyond just pasture. Its name might mean "fragrant" or "spice," reflecting its agricultural produce.
• Nebo (נְבוֹ, Nəḇō): Likely named after the Mesopotamian pagan deity Nabu, highlighting pre-Israelite pagan influence in the area. This city (distinct from Mount Nebo) was assigned to Reuben. Its mention along with Beon signifies the tribes' desire to control settled areas, even if previously associated with idolatry.
• Beon (בְּעֹן, Bəʿōn): Probably short for Beth-Baal-Meon or Baal-Meon (Josh 13:17), meaning "house of Baal of habitation." The presence of "Baal" clearly indicates its association with Canaanite storm god worship, which was widespread. Its inclusion in the list underscores the reality of settling in a region with ingrained idolatrous practices, a danger for the Israelites.

• "Ataroth, and Dibon, and Jazer..." (The List): The explicit naming of these specific towns and regions underscores that the Reubenites and Gadites were not simply making a vague request but had carefully surveyed and identified valuable, conquered territory. This implies a strategic mindset, focusing on their immediate economic well-being (cattle pasturage) and logistical convenience, which, to Moses, initially risked diverting their attention from the broader divine mission of unified conquest of Canaan.
• Emphasis on "Cities": The inclusion of specific cities rather than just open grazing lands points to a desire for established settlements, implying a swift and ready appropriation of previously existing infrastructure and a settled lifestyle without the perceived arduousness of battling new enemies in Canaan. This shows a preference for immediate gratification over patience and unity with the rest of Israel.
• Pre-existent Pagan Names: The presence of names like "Nebo" and "Beon" (Baal-Meon) in the list highlights that the land was inhabited by peoples practicing idolatry. While conquered, living in proximity to such places and retaining their names (as would happen) presented an ongoing challenge and potential spiritual pitfall for the Israelites, emphasizing the importance of remaining distinct and devoted to Yahweh. Their eagerness to settle here showed a prioritization of pragmatic gain over the potential spiritual contamination of the area.

Numbers 32 3 Bonus section

The request from Reuben and Gad concerning these cities laid the groundwork for future geographical and political distinctions within Israel. This east-of-Jordan settlement, though permitted, would eventually lead to their partial separation from the cultural and spiritual center of the tribes west of the Jordan. Historically, these areas often bore the brunt of attacks from Moabites, Ammonites, and Arameans, reflecting the strategic vulnerabilities of their exposed position, unlike the relative security afforded by a unified occupation of Canaan proper. This verse, by listing these cities, marks the initial step in defining the Transjordanian territory that would, over centuries, maintain a distinct identity within Israel.

Numbers 32 3 Commentary

Numbers 32:3 details the precise locations coveted by the tribes of Reuben and Gad. This list of nine cities, all east of the Jordan, reveals their specific and well-informed desire for a distinct inheritance apart from the main body of Israel destined for Canaan. Their reasoning stemmed from their considerable livestock and the superior pastures found in this conquered Amorite territory. While a pragmatic decision from an agricultural perspective, their request represented a subtle but significant divergence from God's full plan for Israel to possess the central land of Canaan. It indicated a prioritization of immediate, tangible comfort over corporate commitment to the unified national destiny promised by God, thereby raising Moses' deep concern regarding potential division and a repeat of past faith failures. The inclusion of towns with names linked to pagan deities subtly points to the spiritual dangers and cultural challenges they would face, distinct from the unified worship and life in the land God specified for the main body of the covenant people.