參考版本 AFV  A  Faithful Version 的希臘文 2009版本   

耶和華的事，不謀利沒有版權

11. And they journeyed from Oboth and pitched at Ije Abarim in the wilderness before Moab, toward the sunrise.

12. From there they set out and pitched in the valley of Zered.

13. From there they set out and pitched on the other side of Arnon in the wilderness that comes out of the borders of the Amorites; for Arnon is at the border of Moab between Moab and the Amorites.

14. Therefore it is said in the Book of the Wars of the LORD, “Waheb in Suphah ,and in the brooks of Arnon,

15. And at the stream of the brooks that go down to the dwelling of Ar and lies upon the border of Moab.”

16. And from there they went to Beer. That is the well of which the LORD spoke to Moses, “Gather the people together, and I will give them water.”

17. Then Israel sang this song, “Spring up, O well. Sing to it.

18. The well which the leaders dug, which the nobles of the people dug with their staves by the word of the Lawgiver.” And from the wilderness they went to Mattanah,

19. And from Mattanah to Nahaliel, and from Nahaliel to Bamoth,

20. And from Bamoth in the valley, in the country of Moab, they worked to the top of Pisgah, which looks down upon the desert.

 (A Faithful Version)

11. 以色列人從俄伯向東起行，到達摩押前那片曠野，安營於伊耶·亞巴琳。

12. 再從那裡起行，在撒烈谷安營。

13. 從那裡再起行，在亞嫩溪旁安營，它在曠野的另一邊，近亞摩利人邊界；這溪是摩押與亞摩利人交界。

14. 這地方記載於《耶和華戰記》一書上：在蘇法的瓦黑布，和亞嫩溪一帶。

15. 它是通往亞珥城、緊鄰摩押邊界的溪流。

16. 他們從那個地方來到比珥。這處有溪水是耶和華曾對摩西說：叫他們來此，有存活的水可喝。

17. 當時以色列人，為此唱出：水啊，湧出來吧！要為此歡呼！

18. 挖這井的人，他是何等尊貴，是按照那位規劃者的意思，它是瑪他拿。

註:就是天賜下來的禮物，「從曠野到瑪塔那」（וממדבר מתנה）：正如曠野（ midbar）對每個人（無主/謙卑）開放和自由一樣，一個人必須像沙漠一樣謙卑自己，才能接受為禮物)  :- rabbinic ethics and Talmudic literature.

19. 又從瑪他拿來到拿哈列，從拿哈列來到巴末。

註：從馬塔那到拿哈利列（וממתנה נחליאל）：一旦托拉被接受為禮物，上帝就使其成為永恆的遺產（nahalah / Nahaliel），從拿哈利列到巴莫特」（ומנחליאל במות）：透過與托拉的持續聯繫，一個人被提升到偉大（bamoth / 高處） :-  rabbinic ethics and Talmudic literature

20. 從毗斯迦山頂俯瞰，巴末，這個山谷是在摩押地域。

註：(從巴莫到山谷（ומבמות הגיא）：如果一個人因為偉大而驕傲自滿，上帝就會把他拉到低谷) :- rabbinic ethics and Talmudic literature.

引自以下網址涉及上述所說的：《妥拉》描述了以色列人渡過亞嫩河進入亞摩利領土的情況,並引用了v.14《耶和華戰書》中提到的一句話：”蘇法中的 Waheb 瓦布黑”, 這句話在《聖經》中其他地方都沒有出現過。研究的人給出了許多創造性的解釋, 但根據實地調查, 我們可以將其確定為 “溪流中的小鎮”, 一個名字早已被遺忘的古代聖經小鎮。

https://www.thetorah.com/article/waheb-in-suphah-the-forgotten-town-in-the-stream

上述描述出的印象就是：在小溪旁安營。這安排可以理解為，以色列中某些人常以缺水為由，提出挑戰，都是不安心有野心的入所用來挑逗的理句。安營在溪水旁，就不會有這個問題出現，為此以色列人因為水源充足而發出讚歌！

AI:

Waheb in Suphah and the valleys of the Arnon are referenced in Numbers 21:14 as a quotation from the lost ancient text known as the Book of the Wars of the Lord (or Wars of Yahweh).

Key Details

• The Text: The passage appears in the English Standard Version (ESV) and other modern translations as: “Therefore it is said in the Book of the Wars of the Lord, ‘Waheb in Suphah, and the valleys of the Arnon, and the slope of the valleys that extends to the seat of Ar, and leans to the border of Moab.”
• Geographical Context:
  • The Arnon River (modern-day Wadi Mujib in Jordan) served as the natural border dividing the territory of Moab from the Amorites.
  • The Valleys (Wadis) of the Arnon refer to the deep canyon ravines and tributary streams feeding into the main river.
  • Waheb in Suphah is generally understood to name a specific place or town (Waheb) located near a stream or reedy area (Suphah, meaning “reeds” or related to storm terrain) close to the Arnon border.
• Historical/Literary Nature: The quote comes from an early poetic or epic source that did not survive independently. Some scholars and archaeologists suggest Waheb corresponds to an ancient iron-age settlement site along the regional wadis in Transjordan.
• Alternative Renderings: Older translations like the King James Version (KJV) rendered the Hebrew text differently (“What he did in the Red Sea, and in the brooks of Arnon”), though modern textual scholarship treats Waheb and Suphah as proper place names

至於對水的讚歌，猶太人有這樣的理解：

In Jewish tradition, Numbers 21:18—which describes the well dug by princes and nobles with their staves—is understood through classical rabbinic commentaries and Targums (Aramaic translations) that blend historical, spiritual, and leadership symbolism.  Key Interpretations in Classical Rabbinic Tradition Who the “Princes” and “Lawgiver” Are: According to Rashi (Rabbi Shlomo Yitzchaki), the “princes” (sarim) who dug the well refer specifically to Moses and Aaron, who led the nation and acted under divine instruction. The ancient Aramaic translation Targum Jonathan (Pseudo-Jonathan) identifies the nobles of the people as the Seventy Elders of Israel, and interprets the “Lawgiver” (Mechokek) as pointing to Moses and Aaron or God’s direct command. 

Bible Study Tools The Meaning of the “Staves”: The Hebrew word mish’enotam (“with their staves”) is interpreted by Rashi and the Targums as the miraculous staff of Moses (the one engraved with the explicit, ineffable Name of God). Rather than using physical digging tools like shovels, the leaders used their staves to point or strike the ground, causing the miraculous welling up of water as a divine gift.  Mattanah as a “Gift”: The name Mattanah (from the Hebrew root matnat, meaning a gift) is understood by the Targums to mean that once the people left the harsh wilderness behind, the well and the water were received as a free gift from God (u’mimidbar mattanah — “and from the desert, a gift”).  Symbolism of Leadership and Cooperation: Rabbinic and midrashic teachings view this well as a contrast to earlier episodes of grumbling and water-shortages (such as at Meribah). Here, the leaders actively participate alongside God’s word—combining divine promise with humble, unified leadership effort.

在這地方，解決了水的困擾，以色列人似乎在此重新整頓，以備日後的大戰。

註：覺得這處譯文有幫助，也轉發幫助想了解的人！