Their Dealings With Moab (Deu Deuteronomy 2:8-13 a).
Moab too had been given possession of their land by Yahweh, because of His love for Abraham. Thus they too were not to be molested. And they were to note that in giving them the land He had dealt with the Emim, a people the equal of the Anakim.
This passage can be analysed as follows:
a They turned and passed by the way of the wilderness of Moab (Deuteronomy 2:8 b).
b They were not to vex Moab or contend with them for Yahweh would not give Israel their land (Deuteronomy 2:9 a).
c For Yahweh had given Ar to the children of Lot for a possession (Deuteronomy 2:9 b).
d The Emim had previously dwelt in it who were a people great, numerous and tall like the Anakim (of whom Israel were afraid - Deuteronomy 1:28) (Deuteronomy 2:10).
d Indeed these are accounted as Rephaim, like the Anakim, but Moab call them Emim (Deuteronomy 2:11).
c The Horites had previously dwelt in Seir, but Esau had defeated them and dwelt in their land (Deuteronomy 2:12 a).
b But Israel would dwell in the land of their possession (which they had taken from Sihon and Og) which Yahweh had given them, and eventually in the whole land (Deuteronomy 2:12 b).
a They were now therefore to rise up and cross the Wadi Zered (Deuteronomy 2:13 a)
Note that in ‘a' they took ‘the way of the wilderness of Moab' and in the parallel they were to rise and cross the Wadi Zered. In ‘b' Yahweh would not give them Moab as their land and they were therefore not to attack them, but in the parallel He would give them their own land, the land of the Canaanites and Amorites, for a possession, (and had already partly done so). In ‘c' It was Yahweh who had given Ar to the children of Lot for a possession, and in the parallel He had give Seir to Esau for them to dwell in. And in ‘d'and parallel it is emphasised that they had driven out the Emim who were as fierce as the Anakim, and were equally seen as ‘Rephaim' (possibly demi-gods).
‘And we turned and passed by the way of the wilderness of Moab.'
Leaving Mount Seir they took ‘the way of the wilderness of Moab'. This would bring them into the vicinity of Moab. Although not as closely related as Esau these two were a ‘brother-tribe'.
‘ And Yahweh said to me, “Do not annoy Moab, nor contend with them in battle, for I will not give you (thee) of his land for a possession, because I have given Ar to the children of Lot for a possession.” '
The same principle applied to Moab as to Edom. Their land too had been given to them by Yahweh. In their case it was because they were the children of Lot, Abraham's nephew (Genesis 13:5-11). Through Abraham blessing had come on many. Seeing these people also would be an encouragement of the fact that land which Yahweh gives to the peoples whom He chooses because they are sons of Abraham becomes theirs and remains theirs.
Thus they were not to fight with them or show belligerence towards them. Their land was not for Israel. Ar, their chief city, (compare the ancient poems in Numbers 21:15; Numbers 21:28) must remain unmolested.
Deuteronomy 2:9; Deuteronomy 2:16-19; Deuteronomy 2:37 are interesting in that ‘thou, thee' is used of their relationship with Moab and Ammon whereas ‘ye, you' was used of their relationship with Edom (Deuteronomy 2:4-6). But the historical facts demand the mention of both Edom and Moab, even if not of Ammon, for both were prominent on the journey. Thus the distinction would appear again to be stylistic, and to reflect the distinctions made in Deuteronomy 23:3-8, with Ammon and Moab being more remote than Edom in their relationship, (nation to nation rather than brother to brother), reflecting a very early period before the relationship with Edom soured and became one of antagonism.
‘ The Emim dwelt in it previously, a people great, and many, and tall, as the Anakim, these also are accounted Rephaim, like the Anakim, but the Moabites call them Emim. The Horites also dwelt in Seir previously, but the children of Esau succeeded them, and they destroyed them from before them, and dwelt in their stead, as Israel did to the land of his possession, which Yahweh gave to them.'
It is often disputed whether these are the words of Moses or a later note put in by a copier, but their significance suggests that they are an important part of the speech, and this is confirmed by the chiasmus. Such asides are commonplace with many speakers. We must remember that Israel had been in terror of the Anakim (Deuteronomy 1:28; Numbers 13:28). Thus Moses assured them that a similar people to the Anakim once dwelt in the land now possessed by Moab, but Moab had defeated them. There they were called the Emim, but they were seen as Rephaim just as the Anakim were, and they were as great, and as many, and as tall. Rephaim were later seen as ghostly figures (Psalms 88:10; Isaiah 14:9; Isaiah 26:14; Isaiah 26:19). This may have arisen from the seeing of these tall figures flitting through the dark shadows of the trees prior to attacking the enemy and thus gaining a reputation for ghostliness, for Canaan was heavily forested. At Ugarit a parallel word rpu'm refers possibly to a class of minor gods or a sacred guild, and in Phoenician tomb inscriptions rp'm appears as signifying ghosts.
Furthermore, as well as being able to defeat them, Moab had been able to defeat the powerful Horites. We know little about the Horites, but see Genesis 36:20; Genesis 36:29-30. They were probably not Hurrians for they have Semitic names. They were defeated by Chederlaomer and his fellow-kings, as were the Rephaim and the Emim (Genesis 14:5-6), which may have contributed to their downfall. Thus Moses wanted his people to know that none of these peoples were invincible, and that God could do the same for Israel.
“As Israel did to the land of his possession, which Yahweh gave to them.” At first sight this would seem to suggest that this was a later note inserted in the text, for it appears to look back to Israel taking the land of their possession as having happened in the past. But we must remember that at this stage Israel had already taken over a considerable part of the land of their possession in Gilead and Bashan. This may therefore simply be Moses' (or Joshua's) way of reminding them that not only had Moab overcome the equivalent of the Anakim but they too had already been victorious in the name of Yahweh and had successfully destroyed their enemies the Amorites and had received land as their possession. This is especially so as Israel did not in fact later destroy their enemies as they should have done.
“Now rise up, and get yourselves over the wadi Zered.”
Having passed by Esau, and having been given their instructions concerning Moab, they were to rise and cross the Wadi Zered which was the southern border of Moab.
Having passed by Edom they crossed the Wadi Zered between Edom and Moab.
The Crossing of the Zered (deu Deuteronomy 2:13-17).
This was clearly seen as a crisis point and is dated. Between the first visit to Kadesh and their arrival at the Zered thirty eight years had passed because of Yahweh's ban on the men of war who had failed to respond to His command to enter Canaan. Note the emphasis on their obedience. They crossed the Zered as He had commanded. This new generation obeyed Yahweh explicitly. It may be that they also used the Zered valley as a passageway, moving along between Edom and Moab.
This can be briefly analysed as follows:
a They obediently crossed the River Zered in response to the command of Yahweh (Deuteronomy 2:13 b).
b Their journey from the first visit to Kadesh to their arrival here had taken 38 years, until that whole generation of men of war had been consumed as Yahweh had sworn would happen (Deuteronomy 2:14).
b The hand of Yahweh was against them, to destroy them from the midst of the camp, until they were consumed (Deuteronomy 2:15).
a And when all of them were consumed and dead from among the people Yahweh gave His further instructions to Moses (Deuteronomy 2:16-17).
Note that in ‘a' they crossed the River Zered at Yahweh's command, and in the parallel the command comes to move on. In ‘b' the length of their time in the wilderness is given which was to last until all the men at arms were dead, and in the parallel that had occurred.
‘And we went over the wadi (intermittent river) Zered.'
The crossing of the Zered is seen as a significant event. They were now approaching their first conquests in that part of the land that was east of Jordan. Their new beginning had commenced. So they immediately obeyed Yahweh and crossed the Zered.
‘ And the days in which we came from Kadesh-barnea, until we were come over the river Zered, were thirty eight years, until all that generation of the men of war were consumed from the midst of the camp, as Yahweh swore to them. Moreover the hand of Yahweh was against them, to destroy them from the midst of the camp, until they were consumed.'
Thus since leaving Kadesh the first time thirty eight years had passed. In those thirty eight years the hand of Yahweh had ensured the deaths of all who had refused to enter Canaan who were of military age. None were left in the camp. Note that this only required the death of the males.
This solemn statement placed here in the midst of the descriptions of nations who had possessed their lands as a result of Yahweh's goodness towards them, and because of their relationship to Abraham, again brings home the lesson that Israel's similar possession will be dependent on obedience.
‘ So it came about that when all the men of war were consumed and dead from among the people, Yahweh spoke to me.'
Until the unbelieving men of war were dead Yahweh would do nothing positive about the invasion of Canaan, but as soon as this had occurred, and the last man had died, Yahweh gave His command to move forward.