Deuteronomy 2 23

Deuteronomy 2:23 kjv

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.)

Deuteronomy 2:23 nkjv

And the Avim, who dwelt in villages as far as Gaza? the Caphtorim, who came from Caphtor, destroyed them and dwelt in their place.)

Deuteronomy 2:23 niv

And as for the Avvites who lived in villages as far as Gaza, the Caphtorites coming out from Caphtor destroyed them and settled in their place.)

Deuteronomy 2:23 esv

As for the Avvim, who lived in villages as far as Gaza, the Caphtorim, who came from Caphtor, destroyed them and settled in their place.)

Deuteronomy 2:23 nlt

A similar thing happened when the Caphtorites from Crete invaded and destroyed the Avvites, who had lived in villages in the area of Gaza.)

Deuteronomy 2 verses

Deuteronomy 2 23 Meaning

Deuteronomy 2:23 explains that just as Israel was dispossessing the inhabitants of Canaan by divine command, other peoples had also been divinely allowed to displace previous inhabitants from their lands. Specifically, the Avvites, who resided in villages stretching towards Gaza in southwestern Canaan, were eradicated by the Caphtorites, a people originating from Caphtor, who subsequently settled in their territory. This verse serves as an illustration of God's sovereign authority over the disposition and habitation of nations.

Deuteronomy 2 23 Context

Deuteronomy chapter 2 details Israel's wilderness journey and the command of the Lord regarding various peoples they would encounter, namely Edom, Moab, and Ammon. The Israelites were forbidden to contend with these nations as God had already assigned them their land as an inheritance. Within this narrative, Moses includes historical asides, like verse 23, to illustrate a broader divine principle: that God is sovereign over the movements and settlements of all peoples. These "parenthetical" remarks (verses 10-12, 20-23) emphasize that God had previously dispossessed mighty races like the Horites, Rephaim, and now the Avvites, allowing others (Esau, Ammonites, Caphtorites) to settle. This serves as a precedent and reassurance for Israel that their impending conquest of Canaan, where God would dispossess the inhabitants for them, was not arbitrary but consistent with His established patterns of divine judgment and sovereign allocation of lands. It counters any perception that Israel's dispossession was unique or solely a result of their strength, placing it firmly within God's universal plan.

Deuteronomy 2 23 Word analysis

• And as for the Avvites (וְהָעַוִּים, wəhā`awwîm): The Avvites were an ancient, perhaps aboriginal, people dwelling in southwestern Canaan before the Philistines arrived. They are also mentioned in Jos 13:3 as still living in a remnant form within Philistine territory. Their mention here highlights God's historical displacement of various peoples.
• who lived in villages (הַיֹּשְׁבִים בַּחֲצֵרִים, hayyošəvîm baḥătsērym): Ḥatserim typically refers to unwalled encampments or rural settlements, distinguishing them from fortified cities. This indicates their lifestyle and possibly their vulnerability to incoming stronger peoples.
• as far as Gaza (עַד־עַזָּה, ‘ad-`azzâ): Gaza was a prominent and ancient city in the Philistine coastal plain, well-known even in Moses' time. Its mention helps pinpoint the geographical location of the Avvites. Later, it would become one of the five major Philistine cities.
• the Caphtorites (כַּפְתֹּרִים, kaftōrīm): A people group known to originate from Caphtor, often identified with Crete or a related Aegean region. These people are universally linked to the Philistines in biblical and historical texts (e.g., Amos 9:7, Jer 47:4, Gen 10:14), suggesting that the Caphtorites mentioned here are indeed the migrating ancestors of the Philistines.
• who came from Caphtor (הַיֹּצְאִים מִכַּפְתֹּור, hayyotsə’îm mikkaftōr): This phrase explicitly states their origin, emphasizing their migratory nature. This movement of peoples, crossing seas to dispossess others, points to a global phenomenon under divine orchestration, predating Israel's arrival in Canaan.
• destroyed them (הִשְׁמִידָם, hišmîdām): From the root š-m-d, meaning to annihilate or destroy, implying complete eradication or removal from their place of power. This word choice signifies a decisive conquest, akin to what Israel would do to the Canaanites.
• and lived in their place (וַיֵּשְׁבוּ תַחְתָּם, wayyēšəvū taḥtām): Literally, "and they settled under them" or "in their stead." This phrase concludes the cycle of displacement, conquest, and resettlement, underscoring the shift in dominion over the land.

Words-group analysis:

• "And as for the Avvites... and lived in their place": This entire phrase functions as a concise historical vignette, demonstrating God's sovereign administration of land and nations beyond Israel's immediate sphere. It presents a divine pattern: older inhabitants are displaced, new ones settle in their stead, showcasing God's authority over human geography and history. This prepares the listener for understanding Israel's own conquest as part of this grander divine scheme, not an isolated incident.
• "the Caphtorites, who came from Caphtor, destroyed them": This emphasizes the external origin and invasive nature of the conquerors (Caphtorites/Philistines). Their destruction of the Avvites serves as an ancient precedent for Israel's future actions against the Canaanites. It implicitly frames military victory and territorial acquisition as something under divine permission or guidance.

Deuteronomy 2 23 Bonus section

The reference to "Caphtorites, who came from Caphtor" is crucial for understanding the biblical view of the Philistines' origins. It provides an ancient Israelite perspective, corroborated by archaeology, of a significant "Sea Peoples" migration into the Levant, displacing existing populations. This detail enriches the narrative by connecting it to wider historical movements in the Ancient Near East. The inclusion of these parenthetical sections (Deut 2:10-12, 20-23) by Moses, likely inspired by divine revelation or pre-existing traditions, indicates a deliberate theological framing. These examples served to bolster Israel's faith by demonstrating God's power and consistency. He dispossesses the mighty on behalf of those He favors, even those who were previously scattered. This principle provides a foundational understanding for divine judgment and election throughout the Old Testament and resonates with the concept of God's universal dominion.

Deuteronomy 2 23 Commentary

Deuteronomy 2:23 is a brief but profound statement revealing God's active involvement in the redistribution of global populations and territories. It is a historical example presented to Israel that illustrates the principle of divine providence. God, who had prepared a place for Israel by clearing out the Canaanites, had previously operated in similar ways with other peoples. The Avvites, an earlier inhabitants of the Philistine plain, were removed by the Caphtorites (proto-Philistines), allowing them to establish their stronghold around Gaza. This pre-Israelite event underscores several critical theological points: Firstly, it confirms that God's plan for Israel's land acquisition was not an isolated or arbitrary act of destruction, but part of His overarching governance over all nations. Secondly, it emphasizes divine justice – as the land would "vomit out" its sinful inhabitants for Israel (Lev 18:24-28), so too had previous inhabitants faced a similar fate. Thirdly, it establishes God's absolute sovereignty, showcasing His ability to orchestrate the rise and fall of nations and determine their boundaries (Deut 32:8, Acts 17:26). For Israel, it was both a source of encouragement, knowing God fights for His people, and a stark warning, that if they became like the wicked nations, they too could be dispossessed. The narrative teaches that no nation inherently owns land; it is rather given by the Lord, and can be re-given according to His purpose and judgment.