TRV
Translation
King James Version
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.
KJV (with Strong's)
The Horims H2752 also dwelt H3427 in Seir H8165 beforetime H6440; but the children H1121 of Esau H6215 succeeded H3423 them, when they had destroyed H8045 them from before H6440 them, and dwelt H3427 in their stead; as Israel H3478 did H6213 unto the land H776 of his possession H3425, which the LORD H3068 gave H5414 unto them.
Complete Jewish Bible
In Se'ir the Horim used to live, but the descendants of 'Esav dispossessed and destroyed them, settling in their place. Isra'el did similarly in the land it came to possess, which ADONAI gave to them.)
Berean Standard Bible
The Horites used to live in Seir, but the descendants of Esau drove them out. They destroyed the Horites from before them and settled in their place, just as Israel did in the land that the LORD gave them as their possession.)
American Standard Version
The Horites also dwelt in Seir aforetime, but the children of Esau succeeded them; and they destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which Jehovah gave unto them).
World English Bible Messianic
The Horites also lived in Seir before, but the children of Esau succeeded them. They destroyed them from before them, and lived in their place; as Israel did to the land of his possession, which the LORD gave to them.)
Geneva Bible (1599)
The Horims also dwelt in Seir before time, whome the children of Esau chased out and destroyed them before them, and dwelt in their steade: as Israel shall doe vnto the land of his possession, which the Lord hath giuen them.
Young's Literal Translation
And in Seir have the Horim dwelt formerly; and the sons of Esau dispossess them, and destroy them from before them, and dwell in their stead, as Israel hath done to the land of his possession, which Jehovah hath given to them;
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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 2:12 serves as a profound historical and theological parallel within Moses' address to the new generation of Israelites, offering both encouragement and a divine precedent for their impending conquest of Canaan. It meticulously details how God's sovereign hand dispossessed the Horims from Seir and granted that land to the Edomites, drawing a direct and explicit comparison to Israel's future, divinely-ordained inheritance of the Promised Land. This verse powerfully underscores God's active involvement in human history, His absolute authority over national territories, and His unwavering faithfulness to His covenant promises, assuring Israel that their success in Canaan would be a direct result of His empowering presence, just as He had enabled others.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Analogy and Precedent as its central literary devices. By detailing the historical event of the Edomites dispossessing the Horims and settling in Seir, Moses establishes a clear parallel to Israel's own divinely mandated conquest of Canaan. This analogy functions as a powerful form of Encouragement and Assurance, demonstrating God's consistent pattern of sovereignly granting and reallocating territory to His chosen peoples. The use of the Prophetic Perfect tense ("as Israel did") for a future event (Israel's conquest) serves as a potent rhetorical device, conveying the Certainty and Divine Decree of Israel's success, presenting it as an accomplished fact in God's plan. Furthermore, the strong, active verbs like "succeeded" and "destroyed" contribute to the Forcefulness and Decisiveness of the described actions, setting a clear expectation for the nature of Israel's own divinely empowered conquest.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:12 is a profound theological statement on God's sovereign control over nations and their territories. It reveals that the allocation of land is not a matter of human might alone, but ultimately a divine prerogative. By presenting the Edomite conquest of Seir as a historical precedent, Moses subtly yet powerfully reinforces the legitimacy and certainty of Israel's own impending conquest of Canaan. This verse underscores God's faithfulness to His covenant promises, demonstrating that He is actively involved in history to bring His purposes to pass, whether through the descendants of Esau or the descendants of Jacob. It assures Israel that their inheritance is a gift from the LORD, not merely a prize to be won by their own strength, thus fostering dependence on divine power rather than human prowess. This divine pattern of dispossessing and possessing highlights God's justice and His ultimate authority over all creation.
REFLECTION AND APPLICATION
Deuteronomy 2:12, while rooted in ancient history, offers enduring lessons for believers today, inviting us to contemplate God's active and sovereign hand in all of history, both past and present. Just as He orchestrated the displacement of the Horims and the settlement of the Edomites, and just as He promised and delivered the land to Israel, so too does He meticulously work in our lives and in the world according to His immutable divine purposes. This verse profoundly encourages us to trust in God's unwavering faithfulness to His promises, even when the obstacles seem insurmountable or the path unclear. It reminds us that our "possessions"—whether spiritual blessings, divine callings, or unique opportunities—are ultimately gifts from the Lord, requiring our faithful stewardship and absolute reliance on His empowering presence. We are called to step out in faith, knowing that the Lord who has gone before us and provided for others will also equip us for the tasks He sets before us, enabling us to "succeed" and "dwell in His stead" in the spiritual battles and inheritances He has prepared for us in Christ.
Questions for Reflection
FAQ
What is the significance of the Horims in this verse?
Answer: The Horims (or Horites) were the indigenous inhabitants of Seir before the Edomites. Their mention is significant because it establishes a historical precedent for the concept of divine land reallocation and the dispossessing of one people by another through God's will. By showing that God allowed the Edomites to dispossess and replace the Horims, Moses provides a tangible, historical example that legitimizes Israel's own divinely-sanctioned conquest of Canaan. It demonstrates that God, as the ultimate sovereign, has the authority to grant and re-grant territories as He wills, underscoring that Israel's inheritance is not an arbitrary act of aggression but a fulfillment of God's promise and a demonstration of His cosmic authority (Deuteronomy 2:5).
Why does Moses compare Israel's conquest to that of the Edomites?
Answer: Moses draws this comparison primarily to encourage and assure the Israelites, who were about to face formidable enemies in Canaan. The task of conquest seemed immense. By pointing to the Edomites' successful displacement of the Horims, Moses provides a concrete, historical example that God empowers nations to take possession of land He has allotted to them. This analogy served to bolster Israel's faith, reminding them that their success would be a direct result of God's enabling power, just as He had enabled Esau's descendants. It frames Israel's impending conquest not merely as a military campaign but as a divinely-ordained act of receiving a promised inheritance (Deuteronomy 1:8).
Does this verse justify all conquests or land claims?
Answer: No, this verse does not justify all conquests or land claims. It speaks specifically to a unique, divinely-mandated historical event within God's covenant relationship with Israel. The land of Canaan was promised to Abraham's descendants by a specific, unilateral covenant (Genesis 12:7). The Edomite example is cited as a precedent of God's sovereign power to allocate land, not a universal template for human aggression or territorial claims. The broader context of Deuteronomy emphasizes that Israel's conquest was a specific act of judgment against the wicked inhabitants of Canaan and a fulfillment of God's promise to His chosen people, distinct from general human warfare or territorial expansion. This divine command was unique and not to be generalized.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:12, while rooted in an ancient historical precedent for physical land possession, finds its ultimate and spiritual fulfillment in Christ. The physical land of Canaan, given to Israel as a "possession" and inheritance, foreshadows the far greater spiritual inheritance that believers receive in Christ. Just as the Horims were dispossessed for the Edomites, and the Canaanites were to be dispossessed for Israel, Christ, through His sacrificial death and glorious resurrection, has decisively dispossessed the powers of darkness, sin, and death, opening the way for His people to inherit eternal life and boundless spiritual blessings. He is the true "possessor" and conqueror who has triumphed over all spiritual enemies, enabling us to "dwell in His stead" in the new creation. The assurance given to Israel that the LORD would empower them to take their land finds its ultimate reality in the New Covenant: believers are empowered by the Holy Spirit to live in the spiritual "land" of God's kingdom, a kingdom "not of this world" (John 18:36). Our inheritance is not a physical territory but "every spiritual blessing in the heavenly places in Christ" (Ephesians 1:3) and a "heavenly country" (Hebrews 11:16). The ultimate "destruction" of opposing forces and the "succeeding" in their place is accomplished by Christ on the cross, securing for us an eternal and unshakable inheritance, having "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15).