TRV
Translation
King James Version
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:
Complete Jewish Bible
They were a large, numerous people, as tall as the 'Anakim; but ADONAI destroyed them as the people of 'Amon advanced and settled in their place -
Berean Standard Bible
They were a people great and many, as tall as the Anakites. But the LORD destroyed them from before the Ammonites, who drove them out and settled in their place,
American Standard Version
a people great, and many, and tall, as the Anakim; but Jehovah destroyed them before them; and they succeeded them, and dwelt in their stead;
World English Bible Messianic
a great people, many, and tall, as the Anakim; but the LORD destroyed them before them; and they succeeded them, and lived in their place;
Geneva Bible (1599)
A people that was great, and many, and tall, as the Anakims: but the Lord destroyed them before them, and they succeeded them in their inheritance, and dwelt in their stead:
Young's Literal Translation
a people great, and numerous, and tall, as the Anakim, and Jehovah destroyeth them before them, and they dispossess them, and dwell in their stead,
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Study This Verse
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 2:21 recounts a profound historical precedent, illustrating God's sovereign power and unwavering faithfulness. It describes how the LORD, in His divine prerogative, utterly destroyed the formidable Emims—a people characterized by their immense stature and numerical strength, akin to the notorious Anakims—to enable the Ammonites to take possession of their land. This divinely orchestrated act, presented by Moses, serves as a powerful and encouraging assurance to the new generation of Israelites. As they stand on the threshold of their own inheritance, facing their own "giants" in the Promised Land, this narrative vividly demonstrates that the same omnipotent God who cleared the way for others will unequivocally empower them to conquer and inherit the territory He has promised.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 2:21 masterfully employs several potent literary devices to convey its profound theological message and encourage the Israelite audience. Hyperbole is evident in the vivid description of the Emims as "great, and many, and tall, as the Anakims," which exaggerates their formidable nature to underscore the immense power of God required to overcome them. This heightened description serves to magnify the divine act of destruction. The powerful allusion to the Anakims immediately connects this historical account to Israel's own past fears and failures (as seen in Numbers 13), thereby setting up a profound contrast between human fear and divine capability. This rhetorical strategy aims to address and dismantle any lingering apprehension within the new generation. Furthermore, the verse utilizes stark contrast ("A people great... but the LORD destroyed them") to highlight the dramatic difference between human strength and divine omnipotence. This juxtaposition emphasizes God's unparalleled power and His unwavering faithfulness to His purposes, serving to build confidence in the Israelites that their God is capable of overcoming any obstacle, no matter how daunting, and will indeed fulfill His promises.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:21 offers a profound theological statement about God's sovereign control over history and the destiny of nations. It reveals a God who is not distant or passive, but actively intervenes in human affairs, dispossessing one people and establishing another according to His divine, overarching plan. This is more than a mere historical anecdote; it is a foundational theological principle asserting that God is the ultimate landlord and arbiter of the earth, demonstrating His absolute power to clear the way for His chosen people and fulfill His covenant promises. This specific act of dispossessing the formidable Emims for the Ammonites serves as a powerful precedent and a source of immense encouragement for Israel, assuring them that the same God who acted with such decisive power for other nations will certainly act for them as they prepare to conquer Canaan. It instills confidence that no human obstacle can thwart the divine will.
REFLECTION AND APPLICATION
Deuteronomy 2:21 offers enduring encouragement and a profound lesson in faith for believers today. Just as God sovereignly dispossessed the "great, and many, and tall" Emims to make way for the Ammonites, and subsequently for Israel, He remains utterly sovereign over every "giant" in our lives. Whether these are overwhelming personal struggles, seemingly insurmountable obstacles in our calling, formidable spiritual adversaries, or the daunting challenges of a fallen world, this verse powerfully reminds us that no challenge is too great for the LORD. It calls us to shift our gaze from the imposing size of our problems to the infinite, unyielding power of our God, fostering a deep and abiding trust in His ability to clear the path, dismantle opposition, and enable us to succeed in His divine purposes. This historical account serves as a potent reminder that God is actively at work, preparing the way for His people to inherit what He has promised. It empowers us to face our fears with courage, knowing that our confidence is rooted not in our own strength, but in His omnipotence and unwavering faithfulness.
Questions for Reflection
FAQ
Who were the Emims, and why are they compared to the Anakims?
Answer: The Emims were an ancient, formidable people who inhabited the territory east of the Jordan River, specifically in the land later occupied by the Ammonites. Deuteronomy 2:10-11 describes them as "a people great, and many, and tall, as the Anakims." They are compared to the Anakims because the Anakims were a well-known race of giants, whose immense stature and strength were legendary and often evoked widespread fear (e.g., Numbers 13:33). This comparison serves to emphasize the extraordinary physical size, numerical superiority, and intimidating presence of the Emims, making God's act of destroying them all the more impressive and highlighting His absolute power over even the most formidable human forces.
What is the significance of "the LORD destroyed them before them"?
Answer: This phrase is crucial as it directly attributes the destruction of the Emims to Yahweh, "the LORD." It emphatically emphasizes divine agency and omnipotence, making it clear that their downfall was not due to human might but to God's direct intervention. The phrase "before them" indicates that the Ammonites were direct witnesses to this powerful act of God, allowing them to take immediate possession of the land. For the Israelites, hearing this account from Moses, it served as a powerful precedent and a profound reassurance. If God could dispossess such a mighty people as the Emims for the Ammonites, He could certainly do the same for Israel as they prepared to conquer Canaan, despite the formidable inhabitants they would face (e.g., Joshua 11:21-22). It underscores God's unwavering faithfulness to His plans and His supreme ability to clear the way for His people to inherit what He has promised.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:21, while rooted in the historical context of ancient Israel's territorial conquests, finds its ultimate and profound fulfillment in the person and redemptive work of Jesus Christ. The "giants" that Israel faced—the Anakims and Emims—were physical manifestations of obstacles to their earthly inheritance. However, Christ conquered the ultimate "giants" of sin, death, and the devil that stood in the way of humanity's eternal inheritance and spiritual freedom. Just as the LORD "destroyed them before them" to clear the way for His people to possess their land, so too did Christ, through His sacrificial death and glorious resurrection, "destroy him who has the power of death, that is, the devil" (Hebrews 2:14). He disarmed the spiritual principalities and powers, triumphing over them decisively by His cross (Colossians 2:15). This cosmic victory ensures that believers, the spiritual Israel, can now "succeed them, and dwell in their stead," inheriting eternal life and the heavenly kingdom promised by God (Ephesians 1:11). Christ is the true Joshua, leading His people into a greater promised land—not through physical conquest, but through spiritual victory, making a way where there was no way, and enabling us to overcome every spiritual obstacle by His indwelling power (Philippians 4:13). He is the divine conqueror who guarantees our inheritance.