Who were the Horites in the Bible?

Descendants of Seir, and Aborigines of mount Seir. They were destroyed by the children of Esau. Gen. 14:6; Gen. 36:20-21, 29; Deut. 2:12, 22. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of mount Seir are full of excavated dwellings, and there are traces of the same throughout the region of Edom.

Ancestor of the Horites who dwelt in Mount Seir and 'the land of Seir.' Gen. 36:20-21; 1 Chr. 1:38.

The early name of the long range of mountains, extending from about eight miles, south of the Salt Sea, to near the Gulf of Akaba. It is also called 'the land of Seir.' It was occupied at first by the Horites, and afterwards by the descendants of Esau, and acquired the name of EDOM, q.v. The Israelites had to compass the whole of this mountainous range to reach their entrance to the promised land. Gen. 14:6; Gen. 36:8-9, 30; Deut. 2:1-12; etc. The word of Jehovah announced to the prophet the perpetual desolation of Mount Seir. Ezek. 35:2-15.

When Judah and Israel began to decline Edom became more and more arrogant and rejoiced in the evil which came upon the people of God. Their dwelling place was the former possession of the Horim, a race which lived in caves in the mountainous region, much like the prehistoric cave dwellers on the North American continent. Edom possessed then the so-called troglodyte dwelling places cut into the cliffs of sandstone; these rocky habitations were suited to their warlike character and gave them the shelter they needed. Hence they are mentioned in verse 3 as "dwelling in the clefts of the rock." The ruins of Petra still bear witness to its former grandeur. The wickedness of Edom continued and when the Chaldeans came to destroy Jerusalem they also seemed to have shown their hatred. We read in Psalm 137:7, "Remember, O Lord, the children of Edom in the day of Jerusalem, who said raze it, raze it, even to the foundation thereof." They were also in evidence during the Maccabean period and later in the person of Herod the Great, an Edomite, reigned in Jerusalem. The judgment pronounced upon Idumea, their dwelling place, has found a startling fulfillment.

All thoughtful readers will understand why the purpose in hand excludes dwelling on Gen. 36 Jacob has nothing to do with the chapter. It has its own important place of sketching the earthly lot of Esau. Indirectly however it is instructive, as showing that which is natural first coming into power, afterwards what is spiritual. The family of promise remain shepherds and herdmen, wandering here and there, without the land and within it, and even grievously oppressed; while the generations of Edom rise rapidly into importance, away from Canaan, in Mount Seir. The posterity of Edom claim soon the distinction of chiefs. "These are the dukes of the sons of Esau: the sons of Eliphaz the firstborn of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, duke Korah, duke Gatam, duke Amalek. These are the dukes that came of Eliphaz, in the land of Edom; these are the sons of Adah. And these are the sons of Reuel Esau's son; duke Nahath, duke Terah, duke Shammah, duke Mizzah. These are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau's wife. And these are the sons of Oholibamah Esau's wife: duke Jeush, duke Jaalam, duke Korah. These are the dukes that came of Oholibamah the daughter of Anah, Esau's wife. These are the sons of Esau, and these are their dukes: the same is Edom" (Gen. 36:15-19).

Others, too, posed as grandees, the sons of Seir the Horite or cave-dweller, the inhabitant of the land, summarised in vers. 29, 30: "these are the dukes that came of the Horites: duke Lotan, duke Shobal, duke Zibeon, duke Anah, duke Dishon, duke Ezer, duke Dishan. These are the dukes that came of the Horites according to their dukes in the land of Seir."

Yet, not all his descendants are included in Abram's call. Outside the line of promise are many sons and they are noticed first. We see here a well defined and established principle in God's ways with moan, first that which is natural, afterwards that which is spiritual. The family of Ishmael, and the children of Keturah are given. Then Abraham is named again, of whom is Isaac, and from him Esau and Israel. Not Jacob, the name given at his birth, but Israel, the name afterwards given when as prince he had power with God and with men, and had prevailed: the name points onward to the ultimate purpose of God. It was in his distress and fear that God gave him the name of "Israel," a pledge to him that in no subsequent trouble would God fail to deliver him. Esau the first-born had no such title from God. He was a prosperous man; kings and dukes sprang from him. His family are given, and the place where he acquired his power. He was a descendant of the man who was called out from his kindred and country, to he separate from all peoples and to receive the promises. Esau returns to the people that Abraham left. Neither the call nor the promise was for him. In his sons he rises to supreme power. This may be the reason why the sons of Seir are so abruptly brought in (see Gen. 14:6; 36:6-20, Deut 2:12-22.) Seir was a Horite that inhabited the land and as a chief may have given his name to Mount Seir. The Horim were dispossessed by the children of Esau. "By thy sword shalt thou live," said Isaac to his firstborn; and his became the dominant race. Yet soon the two races were blended in the persons of Eliphaz, son of Esau, and of Timna daughter of Seir: a union of one who could claim descent from Abraham with one of the race of Ham. What could the result of such a connection be but Amalek, the bitter and first enemy of Israel in the wilderness?

It is noted in verse 10 that the Emims had previously possessed that land. They were giants as great and numerous as the Anakim. Since the Moabites had dispossessed them, could Israel not dispossess the inhabitants of Canaan when they had the Lord with them? Similarly, the Horites had previously dwelt in Seir, but the descendants of Esau had dispossessed them (v.12).

The possessions here alluded to had been, of old time, in the hands of giants; but it was God's purpose to give up their territories to the children of Esau and Lot, and therefore He destroyed these giants; for who or what can stand in the way of the divine counsels? "That also was accounted a land of giants; Giants dwelt therein in old times … 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; 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 to this day." (Vv. 20-23.)

Many a race, again, would far rather not take up the sword; but still if others do not bend who stand in their way, they do not scruple to use force. This is more perhaps what we see in Edom's conduct to others. Hence, as we know, they coveted the possessions of the Horims at mount Seir in early days (Deut. 2:22), a peculiar race that lived in caves and dens of the earth. But the sons of Edom destroyed them and succeeded in their stead. Again, they have one of the most remarkable cities in the world, consisting of what is called troglodyte habitations where the old race had dwelt, as afterwards themselves. They were dwellings, and not uncomfortable dwellings, cut out of the yielding sandstone of Petra and other places of Idumea. The climate being remarkably dry, and the stone exceedingly suited for such works, great or small — private dwellings as well as public reception rooms — they used these caves to live in. The remains are remarkable even to our own day. The Edomites coveted such a natural fortress as suiting well their destiny; for, being of a remarkably warlike character, they saw with clear instinct that, exposed as they must be in the edge of the desert to the predatory attacks of robbers, their Ishmaelite connections or others, the rocky abodes of mount Seir would prove an admirable means of easy defence against surprise. Never were the outward circumstances of a land more adapted to national characteristics and a purpose defined by prophecy, though I do not say that they were conscious of being so governed in their choice.

Son of Seir and one of the dukes of the Horites. Gen. 36:20-29; 1 Chr. 1:38, 40. Some judge Nos. 1 and 2 to be the same person.

Son of Seir, the Horite. Gen. 36:20-29; 1 Chr. 1:38, 40.