TRV
Translation
King James Version
Which also were accounted giants, as the Anakims; but the Moabites call them Emims.
Complete Jewish Bible
They are also considered Refa'im, as are the 'Anakim, but the Mo'avim call them Emim.
Berean Standard Bible
Like the Anakites, they were also regarded as Rephaim, though the Moabites called them Emites.
American Standard Version
these also are accounted Rephaim, as the Anakim; but the Moabites call them Emim.
World English Bible Messianic
These also are considered to be Rephaim, as the Anakim; but the Moabites call them Emim.
Geneva Bible (1599)
They also were taken for gyants as the Anakims: whom the Moabites call Emims.
Young's Literal Translation
Rephaim they are reckoned, they also, as the Anakim; and the Moabites call them Emim.
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Commentary on Deuteronomy 2 verses 8–23
8 ¶ And when we passed by from our brethren the children of Esau, which dwelt in Seir, through the way of the plain from Elath, and from Eziongaber, we turned and passed by the way of the wilderness of Moab.
9 And the LORD said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession.
10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;
11 Which also were accounted giants, as the Anakims; but the Moabites call them Emims.
12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.
13 Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered.
14 And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the LORD sware unto them.
15 For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed.
16 So it came to pass, when all the men of war were consumed and dead from among the people,
17 That the LORD spake unto me, saying,
18 Thou art to pass over through Ar, the coast of Moab, this day:
19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.
20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;
21 A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead:
22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:
23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)
It is observable here that Moses, speaking of the Edomites (Deu 2:8), calls them, "our brethren, the children of Esau." Though they had been unkind to Israel, in refusing them a peaceable passage through their country, yet he calls them brethren. For, though our relations fail in their duty to us, we must retain a sense of the relation, and not be wanting in our duty to them, as there is occasion. Now in these verses we have,
I. The account which Moses gives of the origin of the nations of which he had here occasion to speak, the Moabites, Edomites, and Ammonites. We know very well, from other parts of his history, whose posterity they were; but here he tells us how they came to those countries in which Israel found them; they were not the aborigines, or first planters. But, 1. The Moabites dwelt in a country which had belonged to a numerous race of giants, called Emim (that is, terrible ones), as tall as the Anakim, and perhaps more fierce, Deu 2:10, Deu 2:11. 2. The Edomites in like manner dispossessed the Horim from Mount Seir, and took their country (Deu 2:12. and again Deu 2:22), of which we read, Gen 36:20. 3. The Ammonites likewise got possession of a country that had formerly been inhabited by giants, called Zamzummim, crafty men, or wicked men (Deu 2:20, Deu 2:21), probably the same that are called Zuzim, Gen 14:5. He illustrates these remarks by an instance older than any of these; the Caphtorim (who were akin to the Philistines, Gen 10:14) drove the Avim out of their country, and took possession of it, Deu 2:23. The learned bishop Patrick supposes these Avites, being expelled hence, to have settled in Assyria, and to be the same people we read of under that name, Kg2 17:31. Now these revolutions are recorded, (1.) To show how soon the world was peopled after the flood, so well peopled that, when a family grew numerous, they could not find a place to settle in, at least in that part of the world, but they must drive out those that were already settled. (2.) To show that the race is not to the swift, nor the battle to the strong. Giants were expelled by those of ordinary stature; for probably these giants, like those before the flood (Gen 6:4), were notorious for impiety and oppression, which brought the judgments of God upon them, against which their great strength would be on defence. (3.) To show what uncertain things worldly possessions are, and how often they change their owners; it was so of old, and ever will be so. Families decline, and from them estates are transferred to families that increase; so little constancy or continuance is there in these things. (4.) To encourage the children of Israel, who were now going to take possession of Canaan, against the difficulties they would meet with, and to show the unbelief of those that were afraid of the sons of Anak, to whom the giants, here said to be conquered, are compared, Deu 2:11, Deu 2:21. If the providence of God had done this for the Moabites and Ammonites, much more would his promise do it for Israel his peculiar people.
II. The advances which Israel made towards Canaan. They passed by the way of the wilderness of Moab (Deu 2:8), and then went over the brook or vale of Zered (Deu 2:13), and there Moses takes notice of the fulfilling of the word which God had spoken concerning them, that none of those that were numbered at Mount Sinai should see the land that God had promised, Num 14:23. According to that sentence, now that they began to set their faces towards Canaan, and to have it in their eye, notice is taken of their being all destroyed and consumed, and not a man of them left, Deu 2:14. Common providence, we may observe, in about thirty-eight years, ordinarily raises a new generation, so that in that time few remain of the old one; but here it was entirely new, and none at all remained but Caleb and Joshua: for indeed the hand of the Lord was against them, v. 15. Those cannot but waste, until they were consumed, who have the hand of God against them. Observe, Israel is not called to engage with the Canaanites till all the men of war, the veteran regiments, that had been used to hardship, and had learned the art of war from the Egyptians, were consumed and dead from among the people (v. 16), that the conquest of Canaan, being effected by a host of new-raised men, trained up in a wilderness, the excellency of the power might the more plainly appear to be of God and not of men.
III. The caution given them not to meddle with the Moabites or Ammonites, whom they must not disseize, nor so much as disturb in their possessions: Distress them not, nor contend with them, v. 9. Though the Moabites aimed to ruin Israel (Num 22:6), yet Israel must not aim to ruin them. If others design us a mischief, this will not justify us in designing them a mischief. But why must not the Moabites and Ammonites be meddled with? 1. Because they were the children of Lot (v. 9, 19), righteous Lot, who kept his integrity in Sodom. Note, Children often fare the better in this world for the piety of their ancestors: the seed of the upright, though they degenerate, yet are blessed with temporal good things. 2. Because the land they were possessed of was what God had given them, and he did not design it for Israel. Even wicked men have a right to their worldly possessions, and must not be wronged. The tares are allowed their place in the field, and must not be rooted out until the harvest. God gives and preserves outward blessings to wicked men, to show that these are not the best things, but he has better in store for his own children.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–23. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 2:11 serves as a significant historical interjection within Moses's address, revealing that the formidable original inhabitants of Moab, known by the Moabites as the Emims, were a people of immense stature, comparable to the infamous Anakims. This verse not only provides crucial demographic detail about the ancient Near East but also subtly underscores God's sovereign power in orchestrating the displacement of powerful nations to establish others, thereby setting a divine precedent for Israel's impending conquest of Canaan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 2:11 masterfully employs several literary devices to convey its message. Parenthesis is evident as the verse, along with Deuteronomy 2:10 and Deuteronomy 2:12, functions as a historical aside within Moses's broader recount of Israel's wilderness journey. This explanatory interjection provides crucial background information and theological precedent without disrupting the main narrative flow. Comparison is central to the verse's impact, as the Emims are explicitly "accounted giants, as the Anakims." This direct analogy immediately allows the Israelite audience to grasp the formidable nature of the Emims by referencing a group they were intimately familiar with and had previously feared. Furthermore, the verse acts as a Historical Annotation, providing specific demographic and linguistic details ("but the Moabites call them Emims") that lend credibility and depth to Moses's historical account, grounding the divine narrative in tangible ancient realities and demonstrating the meticulousness of the inspired text.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:11 profoundly underscores God's absolute sovereignty over all of history and every nation. It reveals His meticulous involvement in the affairs of humanity, not just concerning Israel, but also in establishing the boundaries and destinies of other peoples. By demonstrating how He empowered the Moabites to dispossess the "dreadful" Emims, God sets a clear precedent for His future actions on behalf of Israel. This historical detail serves as a powerful theological statement: no obstacle, no matter how "giant" or terrifying, is insurmountable for the Lord. He is the one who prepares the way, clears the land, and enables His chosen instruments to fulfill His purposes. This truth would have been immensely encouraging to a generation on the cusp of confronting their own "giants" in Canaan, assuring them that divine power would precede and accompany their conquest, highlighting God's faithfulness to His promises and His unwavering commitment to His people's inheritance.
REFLECTION AND APPLICATION
Deuteronomy 2:11, though rooted in ancient history, offers profound encouragement and practical application for believers today. Just as God cleared the way for the Moabites by dispossessing the terrifying Emims, and later for Israel by enabling them to conquer the Anakim and other formidable inhabitants of Canaan, so too does He work providentially in our lives. We often encounter "giants"—insurmountable challenges, overwhelming fears, deeply entrenched sins, or seemingly impossible circumstances—that appear to block our path or threaten our peace and progress. This verse reminds us that God is sovereign over all circumstances, and no adversary is too great for Him. His faithfulness in the past, both in biblical history and in our personal testimonies, serves as a powerful foundation for trusting Him with present and future obstacles. It calls us to shift our gaze from the imposing size of our problems to the infinite power and unwavering faithfulness of our God, knowing that He is always working, often in unseen ways, to prepare the path for His people and to fulfill His good purposes, ultimately for His glory and our good.
Questions for Reflection
FAQ
Who were the Emims and Anakims, and why are they mentioned together?
Answer: The Emims were the original inhabitants of the land later occupied by the Moabites, described as a formidable people of great stature. The name "Emims" itself is believed to mean "the dreadful ones" or "terrible ones," reflecting their intimidating presence. The Anakims were another well-known group of imposing size and strength, primarily associated with the land of Canaan, particularly Hebron (Numbers 13:22). They are mentioned together in Deuteronomy 2:11 to emphasize the formidable nature of the Emims by equating them to the Anakims, a group the Israelites were already familiar with and feared (Numbers 13:33). This comparison highlights that God had already demonstrated His power to enable nations to overcome such "giants," providing a powerful precedent for Israel.
What is the significance of the Moabites calling them "Emims"?
Answer: The detail that "the Moabites call them Emims" adds a crucial layer of historical and cultural specificity to Moses's account. It indicates that these formidable peoples were known by different local names, even if their general characteristics (like great size) were similar across regions. This specific nomenclature lends authenticity to the biblical narrative, showing Moses's precise knowledge of the demographics and local traditions of the ancient Near East. It also reinforces the idea that these were real, tangible groups of people, not mythical figures, and that God's actions in dispossessing them were concrete historical events, known and remembered by the local populations.
How does this verse relate to God's plan for Israel?
Answer: This verse serves as a crucial precedent and profound encouragement for Israel. As the Israelites stood on the brink of entering the Promised Land, facing their own formidable adversaries, including the Anakim, Moses reminded them that God had already empowered other nations, like the Moabites, to dispossess their "giants" (the Emims). This historical parallel would have instilled immense confidence in the Israelites that if God could enable the Moabites to conquer the "dreadful ones," He would certainly enable His chosen people, Israel, to conquer their own powerful enemies in Canaan. It underscores God's sovereign control over land allocation and conquest, assuring Israel that their victory would be by His hand and not by their own strength, thus building their faith for the challenges ahead in Deuteronomy 2.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 2:11 describes a historical event of physical conquest and the displacement of formidable "giants," its theological undercurrents find their ultimate and most profound fulfillment in Christ. The "giants" of the ancient world—the imposing Emims and Anakims—foreshadow the far more daunting spiritual "giants" that humanity faces: sin, death, and the powers of darkness. Just as God empowered the Moabites to clear the land for their inheritance, and later Israel for theirs, Christ is the ultimate Conqueror who decisively disarmed and triumphed over all spiritual principalities and powers, making a public spectacle of them on the cross (Colossians 2:15). He has prepared an eternal inheritance for His people, not a physical land, but a spiritual kingdom and an everlasting place in His Father's house (John 14:2-3). Through His perfect life, atoning death, and glorious resurrection, Jesus has conquered the "dreadful ones" of our spiritual reality—the dominion of sin (Romans 6:14) and the sting of death (1 Corinthians 15:55-57). He enables believers to inherit eternal life and live in victory over these spiritual adversaries. He is our champion, who has gone before us, clearing the way for us to enter into His promised rest and the new heavens and new earth where righteousness dwells (2 Peter 3:13).