About Deuteronomy

Deuteronomy contains Moses' final addresses to Israel, restating the Law and calling the new generation to covenant faithfulness.

Author: MosesWritten: c. 1406 BCReading time: ~5 minVerses: 37
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King James Version

Deuteronomy 2

37 verses with commentary

Journey Through the Wilderness

Then we turned, and took our journey into the wilderness by the way of the Red sea, as the LORD spake unto me: and we compassed mount Seir many days.

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The phrase 'we turned, and took our journey into the wilderness' marks the tragic consequence of unbelief—Israel going backward instead of forward into promise. The 'way of the Red Sea' led them away from Canaan, prolonging their journey unnecessarily. This illustrates how disobedience doesn't just delay blessing but actively moves us away from God's purposes. The 'many days' of circling Mount Seir represents wasted time due to faithless rebellion.

And the LORD spake unto me, saying,

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God's direct speech to Moses after 'many days' of circling shows divine patience but also divine timing—there comes a moment when circling must end. The LORD initiates forward movement, indicating that even after discipline, God doesn't abandon His purposes. His willingness to speak shows grace—He could justly remain silent, but He pursues His covenant people with direction and purpose.

Ye have compassed this mountain long enough: turn you northward.

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The command 'Ye have compassed this mountain long enough' combines assessment (enough circling) with directive (turn northward). God's 'enough' marks the end of one season and the beginning of another. The directive to turn 'northward' points toward Canaan, resuming the interrupted mission. This reveals God's redemptive purposes—discipline is temporary and purposeful, not permanent or vindictive. God always has a 'next step' for His people.

And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore:

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God's command to inform the people they would 'pass through the coast of your brethren the children of Esau' establishes boundaries and relationships. Though Edom descended from Esau (Jacob's brother), ethnic connection didn't grant Israel military conquest rights. God's instruction to Israel 'take ye good heed unto yourselves' warns against presumption—not every nation was designated for conquest. Respecting boundaries honors God's sovereign distribution of lands.

Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth ; because I have given mount Seir unto Esau for a possession. no: Heb. even to the treading of the sole of the foot

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God's explicit prohibition—'Meddle not with them; for I will not give you of their land'—defines limits to Israel's conquest. The reason given ('I have given mount Seir unto Esau for a possession') reveals God's sovereignty over all nations, not just Israel. God assigns territories according to His purposes, and Israel must respect His decisions. This prevents presumptuous aggression disguised as faith and teaches that not every opportunity equals a divine mandate.

Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.

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The command 'Ye shall buy meat of them for money... buy water of them for money' institutes commercial rather than combative relations with Edom. Israel must purchase provisions despite being God's chosen people, teaching humility and respect. The ability to buy implies Israel had acquired wealth (from Egypt and spoils), which they should use righteously. This models ethical conduct even toward those outside the covenant community.

For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God hath been with thee; thou hast lacked nothing.

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God commands Israel to purchase food and water from Edom rather than take it by force, because 'the LORD thy God hath blessed thee in all the works of thy hand.' This demonstrates several principles: God's provision for Israel in the wilderness (they had resources to buy supplies), respect for Edomite territory (descended from Esau, Jacob's brother), and trust in God's past faithfulness. The phrase 'he knoweth thy walking through this great wilderness' reveals God's intimate awareness of and involvement in Israel's journey. The forty-year period proved God's sustaining power.

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.

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The description of passing 'by the way of the plain from Elath, and from Ezion-gaber' provides specific geographical markers, grounding the narrative in historical reality. Turning toward 'the wilderness of Moab' shows Israel's continued journey northward. Detailed itinerary demonstrates that God's guidance involves concrete, step-by-step direction, not just vague spiritual impressions. God cares about the practical details of our journey.

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. Distress: or, Use no hostility against Moab

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God's command regarding Moab—'Distress not the Moabites, neither contend with them in battle'—extends the same respect given to Edom. Though Moab descended from Lot's incestuous relationship with his daughter (Genesis 19:37), God still recognized their territorial rights. The reason 'I have given Ar unto the children of Lot for a possession' shows God's grace extends beyond perfect origins. God's sovereignty and mercy transcend human failure.

The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;

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The parenthetical note about the Emims—'The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims'—provides historical background on Moab's land. These giants were displaced by Lot's descendants, showing that God had already given Moab their victory over formidable foes, just as He would do for Israel. This establishes that God's power to defeat giants isn't unique to Israel—He sovereignly distributes lands and empowers nations according to His purposes.

Which also were accounted giants, as the Anakims; but the Moabites call them Emims.

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The identification 'Which also were accounted giants, as the Anakims; but the Moabites call them Emims' shows different peoples' names for the same reality. The universal recognition of their giant status ('accounted giants') validates the historical reality while the different names (Emims vs. Rephaim) reflects cultural perspective. This linguistic detail demonstrates the historical accuracy and cross-cultural verification of biblical narratives.

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. succeeded: Heb. inherited stead: or, room

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The parallel drawn—'The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them'—shows God's pattern of giving nations victory over previous inhabitants. Just as Esau's descendants displaced the Horites and Israel would displace the Canaanites, God orchestrates the rise and fall of peoples according to His purposes. This historical pattern reveals God's active sovereignty in human affairs, not passive observation.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. brook: or, valley

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The command 'Now rise up... and get you over the brook Zered' marks a turning point—from circling to advancing. The brook Zered served as the boundary between Edomite territory and Moabite lands, representing both geographical progress and the resumption of Israel's forward mission. God's timing for movement is precise—not before readiness, not after opportunity passes. Divine direction includes both waiting seasons and action moments.

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. brook: or, valley

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The time marker 'the space of thirty and eight years' from Kadesh-barnea to crossing Zered documents the period of wilderness wandering. The sobering fulfillment 'until all the generation of the men of war were wasted out from among the host' shows God's judgment was complete and precise. The phrase 'as the LORD sware unto them' confirms God keeps both promises and warnings—His word is reliable for blessing and judgment alike.

For indeed the hand of the LORD was against them, to destroy them from among the host, until they were consumed.

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The statement 'the hand of the LORD was against them, to destroy them from among the host' attributes the deaths explicitly to divine judgment, not merely natural causes. God's 'hand' signifies His active involvement—these weren't random deaths but purposeful removal of the rebellious generation. This severe language emphasizes sin's seriousness and God's holiness. Yet even judgment served redemptive purposes—clearing way for a faithful generation.

So it came to pass, when all the men of war were consumed and dead from among the people,

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The phrase 'So it came to pass, when all the men of war were consumed and dead from among the people' marks a critical transition—the judgment generation had fully passed, opening the way for renewed blessing. The completion of judgment ('consumed and dead') created space for new beginnings. God's discipline has termination points—consequences run their course, then grace resumes forward movement. Past failure needn't define future possibilities.

That the LORD spake unto me, saying,

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God's renewed communication—'That the LORD spake unto me'—after the generation's death signals fresh direction. The silence during judgment years makes this renewed speech significant—God withdraws communicative intimacy during discipline but restores it when judgment completes. Moses' continued reception of divine revelation despite personal disappointment shows that God's calling continues even when specific desires remain unfulfilled.

Thou art to pass over through Ar, the coast of Moab, this day:

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The geographical marker 'Thou art to pass over through Ar, the coast of Moab, this day' provides specific direction for Israel's movement. The precision of 'this day' emphasizes the immediacy of obedience—when God says 'now,' delayed response equals disobedience. The route through Ar (Moabite territory) required continued restraint despite approaching the promised land. God's paths sometimes lead through territories we must respect but not claim.

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.

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God's instruction regarding Ammon—'distress them not, nor meddle with them'—extends the same restriction placed on Edom and Moab. The reason 'for I will not give thee of the land of the children of Ammon any possession' clarifies divine land distribution. The additional explanation 'because I have given it unto the children of Lot for a possession' shows God's promises extend beyond Abraham's line. His sovereignty includes gracious provision for other descendants.

(That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;

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The designation of Ammon as 'a land of giants' reinforces the pattern that God gave various nations victory over formidable inhabitants. The phrase 'giants dwelt therein in old time' establishes historical reality—these weren't myths but actual peoples. The Ammonites' name for them, 'Zamzummims,' preserves cultural memory. This repeated pattern shows God's consistent power to overcome human obstacles regardless of which people He's blessing.

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:

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The description 'A people great, and many, and tall, as the Anakims' provides comparative analysis—the Zamzummim were equivalent to the dreaded Anakim that terrified Israel's spies. Yet the statement 'the LORD destroyed them before them' shows God gave Ammon complete victory. This deliberate parallel teaches Israel: just as God destroyed giants for Ammon, He will destroy the Anakim for you. Past precedent builds present faith.

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:

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The comparison 'As he did to the children of Esau... when he destroyed the Horims from before them' provides another precedent for God empowering nations to displace previous inhabitants. The result 'they succeeded them, and dwelt in their stead' describes complete territorial transfer. This historical pattern—repeated with Edom, Moab, Ammon, and now Israel—establishes God's sovereign control over all national destinies, not just Israel's.

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.)

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The note about the Avims and Caphtorims describes yet another historical displacement—'the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.' This reference to non-Israelite conquest (Philistines from Crete/Caphtor displacing Avvites) shows God's sovereignty extends even to peoples outside the covenant narrative. All human history unfolds under divine providence, not just Israel's story.

Victory over Sihon

Rise ye up, take your journey, and pass over the river Arnon: behold, I have given into thine hand Sihon the Amorite, king of Heshbon, and his land: begin to possess it, and contend with him in battle. begin: Heb. begin, possess

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God's command to Israel to 'Rise ye up, take your journey, and pass over the river Arnon' marks the transition from peaceful passage through Edom and Moab to military conquest of the Amorite kingdom of Sihon. The phrase 'behold, I have given into thine hand Sihon' uses the prophetic perfect—God speaks of future events as already accomplished, demonstrating His sovereignty. The command to 'contend with him in battle' combines divine promise with human responsibility—Israel must fight, but victory is assured because God has already given it.

This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.

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God promises to put 'dread of thee and fear of thee upon the nations' who hear of Israel. This divine terror goes beyond natural military intimidation—it's supernatural fear that God Himself places on Israel's enemies (as with Rahab's testimony in Joshua 2:9-11). The phrase 'under the whole heaven' emphasizes the universal scope—news of God's acts on Israel's behalf would spread throughout the known world. This fulfilled the promise to Abraham that through his seed all nations would be blessed (or in this case, warned of God's power).

And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,

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Moses' message to Sihon—'Let me pass through thy land'—models diplomatic engagement before warfare. The promise 'I will go along by the high way, I will neither turn unto the right hand nor to the left' offers peaceful passage with clear boundaries. The willingness to 'buy meat... and give me water for money' shows honorable intent—commercial transaction, not exploitation. Warfare should be last resort, not first option, when peaceful alternatives exist.

Let me pass through thy land: I will go along by the high way , I will neither turn unto the right hand nor to the left.

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The repeated appeal 'only I will pass through on foot' emphasizes humble, non-threatening passage. Referencing Edom and Moab's permission ('as the children of Esau... and the Moabites... did unto me') provides precedent—others allowed passage, why not Sihon? The ultimate goal 'until I shall pass over Jordan into the land which the LORD our God giveth us' grounds the request in God's promise. Transparent communication about intentions reflects integrity.

Thou shalt sell me meat for money, that I may eat; and give me water for money, that I may drink: only I will pass through on my feet;

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Sihon's refusal had divine causation: 'the LORD thy God hardened his spirit, and made his heart obstinate.' This sovereign hardening (like Pharaoh's) served God's purpose 'that he might deliver him into thy hand.' God's hardening doesn't violate human will but confirms existing disposition, turning rebellion into occasion for judgment. This raises profound questions about divine sovereignty and human responsibility that Scripture holds in tension.

(As the children of Esau which dwell in Seir, and the Moabites which dwell in Ar, did unto me;) until I shall pass over Jordan into the land which the LORD our God giveth us.

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God's declaration 'Behold, I have begun to give Sihon and his land before thee' announces imminent victory before battle commenced. The command 'begin to possess, that thou mayest inherit his land' shows that divine gift requires human appropriation—God gives, we must take. The word 'begin' indicates this is first in a series of conquests. Each victory builds momentum and faith for the next challenge.

But Sihon king of Heshbon would not let us pass by him: for the LORD thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as appeareth this day.

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Sihon's aggressive response—'he and all his people, to fight at Jahaz'—initiated warfare, not Israel's invasion. Sihon's choice to attack rather than allow passage sealed his doom. The specification of location (Jahaz) grounds the narrative in historical reality. God's purposes sometimes advance through enemies' hostile choices—what they intend for evil, God uses for His people's good.

And the LORD said unto me, Behold, I have begun to give Sihon and his land before thee: begin to possess, that thou mayest inherit his land.

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God's promise 'Behold, I have begun to deliver him and his land before thee' emphasizes ongoing divine action—'begun to deliver' points to process, not just event. The present tense invitation 'begin to possess' shows simultaneity of divine giving and human taking. God's action precedes and enables ours, yet both are necessary. This models the synergy between divine sovereignty and human responsibility throughout Scripture.

Then Sihon came out against us, he and all his people, to fight at Jahaz.

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Sihon's mobilization of 'all his people to battle' demonstrates total commitment to resist Israel. The specific location 'at Jahaz' allows historical verification. The phrase 'came out against us' emphasizes that Sihon initiated hostilities—Israel's warfare was defensive and divinely authorized. This distinction matters theologically and ethically—God's people don't seek conquest for conquest's sake but defend themselves and claim what God has given.

And the LORD our God delivered him before us; and we smote him, and his sons, and all his people.

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The declaration 'the LORD our God delivered him before us' credits God as the source of victory. The comprehensive result 'we smote him, and his sons, and all his people' indicates total defeat—no successor remained to continue resistance. This completeness prevented future rebellion and secured permanent possession. When God gives victory, it's thorough, leaving no partial threats to future security.

And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain: the men: Heb. every city of men, and women, and little ones

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The systematic conquest 'we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city' describes herem warfare's complete nature. The exception 'we left none to remain' emphasizes thoroughness. This severe judgment served multiple purposes: punishing incorrigible wickedness, preventing cultural contamination, and ensuring Israel's security. While difficult for modern sensibilities, it demonstrates sin's gravity and holiness' demands.

Only the cattle we took for a prey unto ourselves, and the spoil of the cities which we took.

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The preservation of resources—'only the cattle we took for a prey unto ourselves, and the spoil of the cities'—shows that herem targeted moral corruption, not economic destruction. Material goods could be purified and repurposed for God's people. This distinction teaches that not everything in the world is irredeemable—some things can be sanctified and used for holy purposes once separated from corrupting influences.

From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us:

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The geographical summary 'From Aroer... even unto Gilead, there was not one city too strong for us' emphasizes the comprehensive nature of victory. The phrase 'not one city too strong' testifies to God's overwhelming power—no human defense could withstand divine purposes. The attribution 'the LORD our God delivered all unto us' ensures proper credit. Human strength is irrelevant when God determines to give victory.

Only unto the land of the children of Ammon thou camest not, nor unto any place of the river Jabbok, nor unto the cities in the mountains, nor unto whatsoever the LORD our God forbad us.

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The exception—'Only unto the land of the children of Ammon thou camest not'—demonstrates Israel's obedience to God's earlier prohibition (Deuteronomy 2:19). Despite military momentum and capability, Israel respected God's boundaries regarding Ammon. The specificity 'nor unto any place of the river Jabbok, nor unto the cities in the mountains' shows detailed compliance. True faith obeys God's 'no' as readily as His 'yes.'

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