TRV
Translation
King James Version
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.)
Complete Jewish Bible
It was the same with the 'Avim, who lived in villages as far away as 'Azah -the Kaftorim, coming from Kaftor, destroyed them and settled in their place.)
Berean Standard Bible
And the Avvim, who lived in villages as far as Gaza, were destroyed by the Caphtorites, who came out of Caphtor and settled in their place.)
American Standard Version
And the Avvim, that dwelt in villages as far as Gaza, the Caphtorim, that came forth out of Caphtor, destroyed them, and dwelt in their stead.)
World English Bible Messianic
and the Avvim, who lived in villages as far as Gaza, the Caphtorim, who came out of Caphtor, destroyed them, and lived in their place.)
Geneva Bible (1599)
And the Auims which dwelt in Hazarim euen vnto Azzah, the Caphtorims which came out of Caphtor destroyed them, and dwelt in their steade.
Young's Literal Translation
`As to the Avim who are dwelling in Hazerim unto Azzah, the Caphtorim--who are coming out from Caphtor--have destroyed them, and dwell in their stead.
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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 2:23 is a concise yet profound historical interjection within Moses's discourse, serving to illustrate God's absolute sovereignty over the rise and fall of nations and their territorial allocations. It recounts how the Caphtorims, originating from the island of Caphtor, decisively displaced the Avims who had previously inhabited the region extending to Azzah (Gaza), subsequently settling in their stead. This divinely orchestrated displacement provides a crucial precedent, paralleling Israel's own impending conquest of Canaan and underscoring a consistent pattern of God's providential oversight in the redistribution of lands among peoples throughout history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 2:23 primarily functions as a Historical Interjection or Parenthetical Explanation. Moses deliberately pauses his main narrative of Israel's journey and instructions to insert a brief, illustrative historical detail that powerfully reinforces a profound theological point. This serves as a Precedent-Setting Narrative, demonstrating that God has a consistent and observable pattern of orchestrating the rise and fall of nations and the transfer of territories. The meticulous mention of specific place names like "Hazerim," "Azzah," and "Caphtor" lends a strong sense of Verisimilitude and historical grounding to the account, emphasizing that these are real, tangible events within God's providential plan, not mere allegories. Furthermore, the verse subtly employs Foreshadowing, as the divinely orchestrated displacement of the Avims by the Caphtorims directly parallels and implicitly justifies Israel's own divinely commanded mission to dispossess the Canaanites and settle in their promised land. This literary technique prepares the audience for the theological implications and divine legitimacy of their own impending conquest.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 2:23 stands as a profound theological declaration on God's absolute sovereignty, extending not only over Israel but over all nations and the entire sweep of human history. It unequivocally reveals that territorial possession and national destiny are not merely matters of human strength, geopolitical maneuvering, or random chance, but are ultimately divine prerogatives. God is depicted as the supreme landlord and sovereign ruler of the earth, actively involved in orchestrating migrations, displacements, and settlements according to His perfect will and timing. This verse demonstrates that the Lord's providential hand extends to all peoples, shaping their destinies and preparing the way for His larger redemptive purposes, including the establishment of His covenant people in their promised inheritance. It underscores that God's actions concerning Israel's conquest are not arbitrary or unique, but are consistent with His established patterns of dealing with nations throughout history, providing a firm foundation for their faith and obedience.
REFLECTION AND APPLICATION
Deuteronomy 2:23, though a brief historical note, carries immense weight for contemporary believers, offering profound insights into God's character and His ongoing work in the world. It serves as a powerful reminder that God is not a passive observer, detached from human affairs, but an active and sovereign participant in the grand narrative of human history. His omnipotent hand orchestrates the rise and fall of nations, the movements of peoples, and the allocation of territories. For us today, this truth provides immense comfort and stability in a world often characterized by political upheaval, international conflict, and pervasive uncertainty. It encourages us to trust implicitly in God's overarching plan, knowing that even amidst apparent chaos, His divine purposes are being meticulously worked out. This perspective calls us to cultivate a deep sense of humility and reverence, recognizing that our individual lives, our nations, and all our circumstances are held securely within His providential care. It challenges us to look beyond immediate events and discern the consistent, unchanging character of a God who is always at work, bringing about His perfect will, ultimately for the glory of His name and the establishment of His eternal kingdom.
Questions for Reflection
FAQ
Who were the Avims and Caphtorims, and why are they mentioned here?
Answer: The Avims (or Avvites) were an ancient people group who originally inhabited the southwestern coastal plain of Canaan, specifically the area extending to Gaza. The Caphtorims were a people originating from Caphtor, an island generally identified as Crete. They are mentioned in Deuteronomy 2:23 as a specific historical example of God's sovereign control over the nations. Moses includes this detail to demonstrate that God had previously orchestrated the displacement of one people (the Avims) by another (the Caphtorims) and their subsequent settlement in the land. This serves as a powerful precedent and theological justification for Israel's own divinely commanded mission to dispossess the Canaanites and inherit their land, showing that God's actions are consistent, purposeful, and rooted in His absolute authority.
How does this verse relate to the Philistines?
Answer: The Caphtorims are widely believed to be the ancestors or closely related to the Philistines. Prophetic texts like Amos 9:7 explicitly state that God brought the Philistines from Caphtor, and Jeremiah 47:4 refers to the remnant of the country of Caphtor. Therefore, the account in Deuteronomy 2:23 describes an earlier migration and settlement that contributed significantly to the eventual presence of the Philistines in the coastal plain of Canaan, the very region where the Avims had dwelt. This connection highlights the long-term historical and theological implications of God's movements of peoples, setting the stage for future interactions between Israel and the Philistines, a prominent adversary throughout Israel's history.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 2:23, with its depiction of God's sovereign hand in the displacement and settlement of nations, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the Old Testament narrative focuses on physical land and earthly kingdoms, Christ's coming inaugurates a spiritual kingdom that transcends geographical boundaries and ethnic distinctions. The "inheritance" that God providentially grants is no longer merely a strip of land in Canaan, but the eternal life and spiritual blessings found exclusively in Christ, who is the true "Promised Land" for all believers. Just as God cleared the way for the Caphtorims and later for Israel to inherit their physical territories, so Christ, through His sacrificial death and glorious resurrection, "destroyed" (Hebrews 2:14) the power of sin and death, decisively dispossessing the spiritual forces of darkness that held humanity captive. He then established His universal kingdom, inviting all who believe to "dwell in His stead," inheriting not just a place, but a new identity, a new covenant, and an eternal dwelling in Him. The ultimate "displacement" is that of the old self, the old covenant, and the dominion of sin, making way for the new creation and the new covenant in Christ, where believers are made "heirs of God and co-heirs with Christ" (Romans 8:17). The sovereign power of God displayed in ancient history culminates in Christ's universal reign, where "all authority in heaven and on earth has been given to me" (Matthew 28:18), ensuring that His people will ultimately inherit the earth as part of His eternal kingdom (Matthew 5:5) and reign with Him forever (Revelation 22:5).