Deuteronomy 2:26
So from the Wilderness of Kedemoth I sent messengers with an offer of peace to Sihon king of Heshbon, saying,
So I sent messengers
This phrase indicates a deliberate and strategic action taken by Moses. The Hebrew root for "sent" is שָׁלַח (shalach), which often implies sending with authority or purpose. In the context of Deuteronomy, Moses is recounting the journey of the Israelites and their interactions with neighboring nations. The act of sending messengers reflects a diplomatic approach, emphasizing the importance of communication and negotiation in fulfilling God's promises. Historically, sending messengers was a common practice in the ancient Near East for establishing peace or alliances.

from the Wilderness of Kedemoth
The "Wilderness of Kedemoth" refers to a specific geographical location east of the Jordan River. The Hebrew word קְדֵמוֹת (Kedemoth) is derived from קֶדֶם (kedem), meaning "east" or "ancient." This wilderness area was part of the territory allotted to the tribe of Reuben. The mention of this location situates the narrative in a real and tangible setting, reminding readers of the historical journey of the Israelites. It underscores the theme of transition from wandering to entering the Promised Land.

to Sihon king of Heshbon
Sihon was the Amorite king of Heshbon, a significant city-state east of the Jordan. The Amorites were a powerful group in the region, and Sihon's kingdom represented a formidable obstacle to the Israelites. The historical context here is crucial, as the defeat of Sihon marked a turning point in Israel's conquest of the land. The mention of Sihon highlights the challenges faced by the Israelites and God's provision in overcoming them.

with an offer of peace
The phrase "offer of peace" is translated from the Hebrew שָׁלוֹם (shalom), which encompasses peace, completeness, and welfare. This offer reflects the Israelites' initial desire to pass through the land without conflict. It demonstrates a preference for peaceful coexistence and respect for the sovereignty of other nations. Theologically, it underscores the biblical principle of seeking peace and reconciliation before resorting to conflict.

saying
The use of "saying" introduces the specific message or proposal that Moses conveyed to Sihon. In biblical narratives, direct speech often carries significant weight, providing insight into the intentions and character of the speaker. This word sets the stage for the subsequent verses, where the content of the message is detailed. It invites readers to pay attention to the words and actions that follow, as they reveal the unfolding of God's plan for His people.

Persons / Places / Events
1. Moses
The leader of the Israelites, who is recounting the events of their journey and interactions with other nations.

2. Wilderness of Kedemoth
A region from which Moses sent messengers to Sihon. It represents a place of transition and preparation for the Israelites.

3. Sihon
The king of Heshbon, a significant figure who opposed Israel's passage through his land.

4. Heshbon
The kingdom ruled by Sihon, located east of the Jordan River. It was a strategic location for the Israelites' journey to the Promised Land.

5. Messengers
Representatives sent by Moses to negotiate peace with Sihon, demonstrating a diplomatic approach before engaging in conflict.
Teaching Points
The Importance of Seeking Peace
Moses' approach to Sihon underscores the biblical principle of seeking peace before conflict. As believers, we are called to pursue peace in our relationships and interactions.

God's Sovereignty in Human Affairs
Despite Moses' offer of peace, Sihon's heart was hardened, leading to conflict. This reminds us that God's plans and purposes prevail, even when human efforts for peace are rejected.

Diplomacy and Wisdom
Moses' decision to send messengers reflects the use of wisdom and diplomacy. In our lives, we should seek to resolve conflicts with wisdom and a spirit of reconciliation.

Preparation for God's Promises
The Wilderness of Kedemoth represents a place of preparation. Similarly, God often prepares us in "wilderness" seasons for the fulfillment of His promises.
Bible Study Questions
1. What does Moses' offer of peace to Sihon teach us about handling conflicts in our own lives?

2. How can we apply the principle of seeking peace, as seen in Deuteronomy 2:26, to our relationships today?

3. In what ways does the account of Sihon and the Israelites illustrate God's sovereignty over human decisions?

4. How can we use wisdom and diplomacy in our interactions with others, especially when facing potential conflicts?

5. Reflect on a "wilderness" season in your life. How did God use that time to prepare you for His promises?
Connections to Other Scriptures
Numbers 21:21-23
This passage provides a parallel account of the same event, offering additional context to the interaction between Israel and Sihon.

Romans 12:18
This New Testament verse encourages believers to live at peace with everyone, reflecting the peace offer Moses extended to Sihon.

Matthew 5:9
Jesus' teaching on peacemakers being blessed connects to Moses' attempt to make peace with Sihon.

Proverbs 16:7
This verse speaks to the idea that when a person's ways please the Lord, even their enemies will be at peace with them, highlighting the importance of seeking peace.
The Destruction of Sihon, King of the AmoritesR.M. Edgar Deuteronomy 2:24-37
Warrantable WarfareD. Davies Deuteronomy 2:24-37
The Conquest of SihonJ. Orr Deuteronomy 2:26-37
People
Ammonites, Anakites, Avvites, Caphtorim, Caphtorites, Emites, Esau, Geber, Horites, Moabites, Moses, Rephaites, Seir, Sihon, Zamzummites
Places
Ammon, Ar, Arabah, Aroer, Caphtor, Elath, Ezion-geber, Gaza, Gilead, Heshbon, Jabbok River, Jahaz, Jordan River, Kadesh-barnea, Kedemoth, Moab, Mount Seir, Red Sea, Seir, Valley of the Arnon, Zered
Topics
Heshbon, Kedemoth, Ked'emoth, Messengers, Offering, Peace, Representatives, Saying, Sihon, Waste, Wilderness
Dictionary of Bible Themes
Deuteronomy 2:26

     4230   desert

Library
A Great Part of South Judea Cut Off under the Second Temple. Jewish Idumean.
The Talmudic girdle ends, as you see, in "Kadesh, Barnea, and Ascalon." Hence it cannot but be observed, that these two places are placed, as it were, in parallel; and whatsoever space lies between Ascalon and the river of Egypt, is excluded,--to wit, fifty-four miles. And one might, indeed, almost see some footsteps of that exclusion under the first Temple, in that very common expression, "From Dan even to Beer-sheba." This country, that was excluded, was something barren. The Talmudists speak thus
John Lightfoot—From the Talmud and Hebraica

The New Leaders Commission
'Now after the death of Moses the servant of the Lord it came to pass, that the Lord spake unto Joshua the son of Nun, Moses' minister, saying, 2. Moses My servant is dead: now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. 3. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses. 4. From the wilderness and this Lebanon even unto the great river, the river Euphrates,
Alexander Maclaren—Expositions of Holy Scripture

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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