TRV
Translation
King James Version
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:
Complete Jewish Bible
just as he destroyed the Horim as descendants of 'Esav advanced into Se'ir and settled in their place, where they live to this day.
Berean Standard Bible
just as He had done for the descendants of Esau who lived in Seir, when He destroyed the Horites from before them. They drove them out and have lived in their place to this day.
American Standard Version
as he did for the children of Esau, that dwell in Seir, when he destroyed the Horites from before them; and they succeeded them, and dwelt in their stead even unto this day.
World English Bible Messianic
as he did for the children of Esau, who dwell in Seir, when he destroyed the Horites from before them; and they succeeded them, and lived in their place even to this day:
Geneva Bible (1599)
As he did to the children of Esau which dwell in Seir, when he destroyed the Horims before them, and they possessed them, and dwelt in their stead vnto this day.
Young's Literal Translation
as He hath done for the sons of Esau, who are dwelling in Seir, when He destroyed the Horim from before them, and they dispossess them, and dwell in their stead, unto this day.
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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 2:22 serves as a powerful historical precedent within Moses' discourse, illustrating God's sovereign power to orchestrate the destinies of nations. It recounts how the Lord dispossessed the Horims, the original inhabitants of Seir, to establish the descendants of Esau, the Edomites, in their place, a reality that persisted "even unto this day." This divine act of clearing the land for one people group to inherit from another provides a foundational assurance to Israel regarding God's faithfulness and His unwavering commitment to fulfill His promises concerning their own inheritance of the Promised Land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Deuteronomy 2:22 is Analogy or Precedent. Moses strategically uses God's past dealings with the Edomites as a direct parallel and powerful illustration of what God intends to do for Israel. This serves to build Confidence and Assurance in the Israelites, demonstrating God's consistent character and power to fulfill His promises. The phrase "even unto this day" functions as an Historical Marker or Anachronism, grounding the narrative in the present reality of Moses' audience and validating the historical truth of the account. Furthermore, the repetition of the pattern of dispossession and settlement across multiple nations (Moab, Ammon, and Edom) creates a powerful Thematic Parallelism, reinforcing the overarching message of God's sovereign control over land and nations, and His unwavering faithfulness to His divine plans.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:22 profoundly illustrates God's active and sovereign involvement in the affairs of all nations, not exclusively Israel. It underscores His foundational role as the ultimate dispossessor and land-giver, demonstrating His meticulous orchestration of the rise and fall of peoples according to His comprehensive divine plan. This consistency in His character and actions provides a profound theological basis for Israel's trust in His promises regarding their own inheritance. It teaches that God is absolutely faithful to His word, fully capable of clearing any obstacle for the fulfillment of His purposes, and that His historical acts serve as an irrefutable guarantee for His future intentions.
REFLECTION AND APPLICATION
This verse invites us to contemplate the immense and all-encompassing scope of God's sovereignty. If God actively orchestrated the settlement of nations like Edom, clearing the way for them through divine intervention, how much more can we confidently trust Him to guide our individual paths, remove obstacles, and fulfill His promises in our lives? When we face seemingly insurmountable challenges—whether personal struggles, spiritual strongholds, or complex societal issues—Deuteronomy 2:22 serves as a powerful reminder that God is fully capable of "destroying" whatever stands in the way of His righteous purposes. It calls us to cultivate a deep and abiding rest in His providence, knowing that His plans are utterly sure and His power is limitless. Our faith is not to be placed in our own strength, wisdom, or strategic abilities, but rather in the God who establishes and dispossesses according to His perfect and immutable will, ensuring that His people ultimately inherit what He has graciously prepared for them. This historical account encourages us to look beyond immediate difficulties and fix our gaze upon the faithful, powerful God who is perpetually at work, clearing paths and bringing His eternal designs to fruition.
Questions for Reflection
FAQ
Who were the Horims, and why is their destruction significant?
Answer: The Horims (or Horites) were an ancient people group who were the original inhabitants of the mountainous region of Seir, which later became the territory of Edom. They are mentioned as early as Genesis 14:6 as being among the peoples defeated by Chedorlaomer and his allies. Their destruction, explicitly attributed to God's direct action in Deuteronomy 2:22, is profoundly significant because it serves as a powerful historical precedent for Israel. Just as God cleared the land for the Edomites, He demonstrated His sovereign power and ability to dispossess established peoples. This act reassures Israel that God will likewise clear the Canaanites from their promised land, fulfilling His covenant, as detailed in Genesis 15:18. It underscores God's absolute control over the destinies and territories of all nations, showing that no people group is beyond His divine prerogative to establish or remove for His greater purposes.
How does this verse relate to God's promise of land to Israel?
Answer: This verse is a crucial piece of Moses' argument designed to bolster Israel's faith and confidence before their imminent entry into Canaan. By recounting how God dispossessed the Horims for the Edomites, and similarly provided for Moab in Deuteronomy 2:9 and Ammon in Deuteronomy 2:19, Moses establishes a clear and consistent pattern of divine action. It demonstrates God's unwavering faithfulness and immense power in allocating territories to nations according to His will. Therefore, if God did this for other nations, He will certainly do it for His chosen people, Israel, ensuring they succeed in taking possession of the land flowing with milk and honey, as described in Exodus 3:8, which He promised to Abraham in Genesis 12:7. This historical account removes any lingering doubt about God's ability or willingness to fulfill His covenant with Israel, providing a robust theological and historical foundation for their confidence in the impending conquest.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:22, by showcasing God's sovereign power to dispossess and establish nations, powerfully points forward to the ultimate fulfillment of God's kingdom through Jesus Christ. While the Old Testament narratives detail the physical inheritance of land for a specific nation, the New Testament reveals a spiritual inheritance in Christ, a new creation and a heavenly kingdom that transcends earthly boundaries. Just as God cleared the land for the Edomites and promised to do so for Israel, Christ, through His perfect life, atoning death on the cross, and glorious resurrection, "destroyed" the power of sin and death, as affirmed in Hebrews 2:14. This decisive victory cleared the way for all who believe to inherit eternal life and become citizens of a heavenly kingdom, as described in Philippians 3:20. The "unto this day" permanence of Edom's dwelling foreshadows the eternal and unshakable kingdom of God established by Christ, a reality highlighted in Hebrews 12:28. Ultimately, the divine power to dispossess and establish, seen in Deuteronomy, finds its climactic and universal expression in Christ's triumph over all opposing spiritual powers, securing an inheritance not just for a physical nation, but for all who are united to Him, the true Seed of Abraham, as revealed in Galatians 3:16. Through Christ, believers are granted an inheritance that is imperishable, undefiled, and unfading, meticulously kept in heaven for them, as beautifully articulated in 1 Peter 1:4.