Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Author (Human Writer):
According to the first verse of the scroll of Amos, Amos whose name means “Burden, load, carry”, prophesied over Israel during the reigns of Uziyah (My strength is YHVH) [king of Judah 792-740 BCE, a.k.a Azariyah 2 Kings 15:1] and Yeroboam II (People of contention) [king of the northern tribes 793-753 BCE]. The text tells us that Amos was a resident of Tekoa (Trumpet blast), a small town situated in the allotment of the tribal land of Judah 15 kilometers south of Beit-Lechem (House of Bread) [Bethlehem], and 27 kilometers from Yerushalaiym (Flood of Peace) [Jerusalem]. Amos, unlike his contemporaries, was not a professional prophet. Answering Amatziyahu the qualified (by way of appointment among the northern tribes), albeit apostate priest of Beiyt-El, Amos says: “I wasn’t a prophet or the son of a prophet, but I was a sheep herder, and I also took care of fig trees. But Adonay (YHVH) took me from following the flock and said to me, ‘Go, prophesy to my people Israel.’” -Amos 7:14b-15 (Author’s translation) Amos was a lay person and a manual labourer who prophesied in obedience to the call of Hashem. This encourages us to ask, “Have I allowed myself to be defined by my work, or am I owning my identity as a child of God, understanding that my vocation is the outworking of His redemptive purposes?” There is no such thing as an unqualified child of God. Note that Adonay took Amos from following the flock (literal sheep) and positioned him to direct the flock (metaphorical sheep) of Israel. Ministry: The main part of the ministry of Amos is presumed by some to have taken place between 760 and 750 BCE, only 30 years before the Assyrian captivity of the northern kingdom (722-721 BCE). Amos, whose contemporaries were Hoshea (He saves) [Hosea], Yonah (Dove) [Jonah], and Yishayahu (YHVH, He has saved) [Isaiah], ministered to Israel at a time when both kingdoms were enjoying prosperity (2 Kings 14:23-15:7; 2 Chronicles 26). A time when both the northern tribes and, Y’hudah (Praise) [inclusive of Benyamin (Son of my right hand)] were practicing idolatry, immorality, injustice and oppression of the poor. Rav Avraham Zacut*, and Rav David Ganz**, suggest that the ministry of Amos followed on from that of Hosea, and was prior to that of Isaiah. They say that Amos received (was taught) the Torah from Hosea, and Isaiah received (was taught) the Torah from Amos. *Yuchasin, fol. 12. 1. **Tzemach David, fol. 13. 1. 2. Although Amos was from Judah, he was sent by God to pronounce judgement on the northern kingdom (10 tribes) of Israel, and is likely to have ministered primarily out of Beit-El (House of God, Judge) [Bethel] (7:10-13 ref. Genesis 12:8). One of the main centers of apostate worship in the north. It's interesting to note that three of Israel’s latter prophets, Joel, Jeremiah and Haggai all quote the prophet Amos (Amos 1:2-Joel 3:16; Amos 4:9-Jeremiah 25:30; Amos 9:13-Haggai 2:17 & Joel 3:18). The Scroll: The scroll of Amos is set during the period of divided monarchy when Bethel was used by the northern kingdom as a central location for cultic worship in direct contradiction to God’s instruction (the instruction to center all worship of Adonay in Jerusalem is found in Deut. 12:10). The illegitimate worship rites conducted at Bethel are condemned by God through Amos. Thus, the primacy of Jerusalem is implied. Israel’s unique relationship to God and her position among the nations is emphasized (2:6-3:2; 9:7), and as is the case with numerous prophetic works of the Nevi’im (Prophets of Israel), moral living is given primacy over the offering of vain sacrifices. With regard to modern rabbinical practice as it relates to the yearly Torah cycle, it’s worth noting that Amos 2:6-3:8 is the haftarah (completion/fulfilment of instruction) read alongside parashah (portion) Va-yeshev [And dwelt Jacob] (Gen. 37:1-40:23), and in Ashkenazi tradition Amos 9:7-15 is read as haftarah for parashah Acharei Mot [After the deaths] (Lev. 16:1-18:30). The former passage tells of Joseph being sold into slavery and the latter of the events following the deaths of Aron’s two sons after they had offered foreign fire before the Lord, that is fire of human origin or fire used for idolatrous worship. Both Torah portions have significant thematic connections to the scroll of Amos. However, a comparative study of the portions in question is beyond the scope of this introduction. As is always the case we remember that the scrolls of Scripture in their original languages do not have chapter and verse divisions. While for scholarship reasons and ease of locational referencing, chapter and verse distinctions are of some value, and while we ourselves have chosen to teach the text using the commonly used divisions, it is nonetheless of great importance that we view the scroll of Amos as a whole document and do not become guilty of de-contextualizing it in order to promote preconceived modern notions based on the use of secular scholarship practices. One modern example of a popular false conclusion adopted from the scroll of Amos relates to an oversimplification of justice by those who promote secular “social justice”, using it as a means for political gain. This form of “social justice” is based on a misreading and de-contextualizing of chapter 5 verse 24. Such is the influence of the secular counterfeit of social justice upon both contemporary Jewish and Christian scholars, that some introductions to the book of Amos, citing 5:24 go so far as to say that “social justice” is the primary theme of this work. Frankly, that’s utter nonsense! Amos 5:24 does not diminish justice by confining it to one part of its whole (social justice), rather, within the context of the scroll of Amos justice in its fullness as an attribute of God is being taught. Thus, we read “Let justice roll on like a river…” and not, “Let social justice roll on like a river…” When we qualify the text of Scripture by insisting that it placate our modern political leanings, we disqualify ourselves as teachers of sound doctrine. Themes: Justice is one of the primary themes of the scroll of Amos, alongside repentance, righteousness and reconciliation. The scroll begins with the pronouncement of God’s judgement against the nations, the last of whom are Judah and Israel God’s chosen people. Through Amos God calls for repentance and warns of the Day of the Lord. However, as is the case with many of the prophetic writings, a rhythm of blessing, rebuke, punishment, repentance and restoration once again shows that God’s mercy both precedes and is the result of His judgement. Thus, the scroll of Amos begins with blessing in the form of a warning (1:1-2) and ends with the promise of Israel’s redemption, reconciliation and restoration (9:11-15). Names and Their Meanings: It’s important to note that the people named in the text are historical figures and the towns and cities are historical locations, likewise the peoples named are historical peoples. In addition to this each proper noun has a meaning that denotes the prophetic outcomes being discussed. From before the beginning God saw the end of these people, peoples and places and forenamed them accordingly. God’s foresight does not negate human freewill. Human sight is limited to time and space while God’s sight is unlimited. Amos 1 (Author’s translation) 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking. 2 And he said, “The Lord from Zion will roar, and from Yerushalayim has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of Ha-Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically Ha-Gilead. 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the LORD. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” 11 Thus, says the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. 12 And I will send My fire on Teman and it will devour the citadels of Botzrah.” 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says the Lord. Amos 1. Line Upon Line: 1 Divreiy Words, essences, substances of Amos (Burden, load, carry), who was among va-nokediym the sheep herders (Heb. root. nakod: speckled, marked sheep & goats) from Tekoa (Trumpet blast), which he chazah saw, perceived, beheld, prophesied al upon Israel in the days of UziYah (My strength is YHVH) [Uzziah] king of Y’hudah (Praise) [Judah], and in the days of Yeroboam (People of contention) Jeroboam son of Yoash (YHVH’s fire) [Joash], king of Yisrael (overcome in Elohim/Judge/God) Israel, two years before ha-ra’ash the shaking (earthquake). 1 Words of Amos, who was among the sheep herders from Tekoa, which he saw, perceived, beheld, prophesied upon Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael, two years before the shaking (earthquake). “Words of Amos” A number of Jewish commentators suggest that Amos was named “Burden” due to an impediment of the tongue. His tongue being burdened, he stammered*. There are of course other prophetic characters of Scripture who suffered speech difficulties. Moses refers to himself as aral sefatayim “I am a man of impeded lips” (Ex. 6:12), and some of those who despised Rav Shaul (Paul the Apostle) said of him “His letters are weighty and strong, but in person he is unimpressive and his speech contemptible” (2 Cor. 10:10). However, in seeking to understand the name of the prophet Amos we look to the context of his scroll which infers that his name relates to the “burden” of the LORD, a weight of God’s living words (divreiy)v.1. Words he could not keep from coming forth, like the fire in the belly of Jeremiah (Jer. 20:9). *Vayikra Rabbah, sect. 10. fol. 153. 3. Abarbinel Praefat. in Ezek. fol. 253. 3. “who was among the sheep herders from Tekoa” Unlike the prophet Yishayahu (YHVH He is my Salvation) [Isaiah] who was a member of the royal court, and the prophet Yeremiyahu (Exalted by YHVH) [Jeremiah] who was a priest, Amos was a lowly herdsman (noked [sheep raiser 1:1, from nakod: speckled, marked], a boker [cattle herdsman 7:14, from bakar: enquire, seek, consider]) and an orchardist (a tender of figs)7:14. It's possible that Amos was a wealthy man. The Hebrew noked is elsewhere translated “Sheep Master” (2 Kings 3:4), however, its meaning is elevated in 2 Kings by the fact that the person being spoken of is himself a king, Mesha the king of Moab. Needless to say, Amos was a hardworking member of the am ha’aretz (common people of the land). Amos was called to prophecy, but it was not his profession. Among his contemporaries he was the country hick at the prophets’ guild meetings. The home town of Amos, Tekoa shares its root (taka, “blow, sound”) with the verb tekiyah, the long blast sounded at the beginning and end of the shofar liturgy of Rosh Hashanah. This is a blast of the shofar that calls Israel to listen, hear, and gain understanding from God, and is followed by shevarim the wailing blasts of repentance. Teruah the 9 staccato blasts of alarm are next and precede the final blast of judgement tekiah gedolah (great long blast). Thus, the first tekiah blast points to the tekiah gedolah (great long blast) and final judgement. It is significant that the name of the home town of Amos denotes the calling and judgement of God announced by the tekiyah blast of the shofar. Amos is called of God to proclaim judgement against the nations, and against Judah and Israel. Following the rebuke to the nations he continues his scroll with a detailed rebuke of Israel and a call to repentance. He announces the judgement of God and concludes with a promise of future redemption and restoration. It's worth noting that the Mishnah mentions Tekoa the home town of Amos as being famous for its olive oil production (Mishnah Menachot, c. 8. sect. 3.). Thus, there is a symbolic connection to the Ruach HaKodesh (Holy Spirit). “He saw, perceived, beheld, prophesied upon Israel” What Amos perceived of the Ruach HaKodesh (Holy Spirit) is prophesied “upon” Israel as an indictment that must be addressed. The “burden” or weight of the words of Amos will be heavy upon the people of Israel if they remain unrepentant, whereas in repentance the burden becomes light (9:11-15 ref. Matt. 11:28-30). We note that although the scroll begins by pointing out that these words are spoken upon Israel, the prophet nonetheless starts by pronouncing judgement on the neighbouring nations. Ultimately God is concerned with the redemption of all peoples. “Israel in the days of UziYah king of Y’hudah, and in the days of Yeroboam son of Yoash, king of Yisrael,” At the time of his prophesying Jeroboam II (called Jeroboam son of Joash in order to distinguish him from Jeroboam son of Nebat) the northern king had been victorious in conquest and successful in accumulating riches. Thus, those over whom he reigned enjoyed prosperity and as a result of their comfort became inclined toward idolatry and depravity. Both the kingdom of Judah under Uziyah (a.k.a Azariyah 2 Kings 15:1) and the northern kingdom under Yeroboam II, were idolatrous, prideful, rebellious, complacent, gluttonous, unjust and forgetful people. Through Amos God threatens discipline if they do not repent. In fact, knowing that they won’t repent God promises discipline and as a result of His sacrificial love, deliverance and restoration. “two years before the shaking (earthquake).” This earthquake was a memorable one and therefore anchors the prophecy to a certain period in Israel’s history prior to the captivity of the northern kingdom. Zechariah speaks of it many years later (520 BCE), explaining that the earthquake occurred in the days of Uziyah (Zechariah 14:5). Based on the chronology of the kings (2 Kings 14:23; 15:1), the earthquake would have had to have taken place in the earlier half of Uziyah’s reign and not as some suggest in the latter part of his reign when he attempted to enter the Temple and was struck with leprosy. Interestingly Amos 9:1-6 can be understood as describing an earthquake. Throughout Scripture there is a connection between the shaking of the earth and the judgement of God (Exodus 19:18, Judges 5:4, 2 Samuel 22:8, Psalm 18:7, Psalm 68:8, Isaiah 14:16, Habakkuk 3:6, Matthew 27:51, Hebrews 12:26). 2 And he said, “YHVH (Mercy) The Lord mitziyon from Zion will roar, umiyerushalayim and from Jerusalem yitein has set in place kolu His voice; ve’avelu and there is mourning in the pastures of ha’roiym the shepherds’, and the rosh head (summit) of ha-carmel (garden, orchard) the Carmel veyaveish withers, dries up.” 3 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Damesek (Silent sackcloth weaver) Damascus, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al-dusham upon the threshing bacharutzot in the sledges habarzel of the iron et ha-gilead (Witness heap, memorial) specifically the Gilead. 2 And he said, “The Lord from Zion will roar, and from Jerusalem has set in place His voice; and there is mourning in the pastures of the shepherds’, and the head of the Carmel withers, dries up.” 3 Thus, says the Lord: “Upon three rebellions of Damascus, and upon four, I will not turn away, upon the threshing in the sledges of the iron specifically the Gilead. “The Lord from Zion will roar, and from Jerusalem has set in place His voice” The judgement of God is seen by the nations and the tribes of Israel as being spoken forth from the place where God has made His Name to dwell (Deut. 12:5-12; Josh. 21:41-43). God has firmly established His voice in Jerusalem the eternal capital of Israel God’s people. This reads as an instant rebuke to both the neighbouring nations who seek to conquer Jerusalem and to the northern tribes who have turned their backs on the Temple in Jerusalem and have set up apostate worship practices in Samaria, in Dan, and in Bethel. The roaring imagery may reflect the coming earthquake described in the first verse (Iben Ezra). We note that the nations mentioned are neighbours Israel rather than distant enemies. Assyria and Egypt for example are not mentioned. The nations are indicted for breaking universally moral law (Noachide), whereas, in the next chapter following the rebuke of Moab, Judah and Israel are charged against the breaking of God’s covenant of distinction specifically made with Israel. This remains the modus operandi of God’s judgement as it is outworked throughout history to this very day. In terms of human allegory, the blood born son is held to a higher standard because it is his example that reflects upon the Father’s character. “and there is mourning in the pastures of the shepherds’” Amos is a shepherd but the text of the first chapter uses the Hebrew noked (sheep herder) in referring to his vocation whereas the Hebrew roiym (plural of ra’ah) is used when the Lord’s voice first speaks His judgement against the shepherds of the nations, and of Judah and Israel. The mourning within the pastures, that is the habitations of the shepherds has obvious significance. Mourning occurs following absence or death. Thus, the absence and death of the shepherds is the intended meaning of the mourning pastures. Additionally, mourning denotes repentance. To use a mashal (parable) In light of the deaths of false shepherds the sheep repent. “the head of the Carmel withers, dries up” Carmel simply means “fruitful” and therefore is a fruitful mountain in the land of Israel. There were at least two mountains by this name at that time, one in the tribe of Judah, near where Nabal lived (1 Sam. 25:2), and the more well-known one in the tribe of Asher, near Akko north-west of Tekoa on the west coast of Israel. Some think the former is meant, because it is nearer Tekoa, and therefore more familiar to Amos. However, this seems unlikely given that first of all the Hebrew does not read as “carmel” but as “ha-carmel”, which denotes the primacy of the mountain in question and its significance to all Israel, and secondly because the message of Amos is primarily given to the northern tribes and is meant to indict Israel from top to bottom. The rosh “head” or top of the mountain is said to wither and dry up and thus, signifies the demise of the northern kingdom. “Upon three rebellions of Damascus, and upon four, I will not turn away,” We note that the root action that proceeds from idolatry and informs all sin behaviours, pesha from pasha, rebellion is emphasised here. What follows is an indictment against the surrounding nations and ultimately against Israel God’s chosen. The threefold repetition “Upon three rebellions” which points to the wilful and perpetual nature of the sins of the nations is sealed with the fourth indictment “and upon four” which makes their coming punishment a forgone conclusion. God, Who sees all things and the end from the beginning, Who exists outside of time and space and in Whom all things exist and have their being, speaks into time and space through His servant Amos the things that have already occurred from God’s perspective. This does not mean that the freewill of the nation’s unto repentance has been revoked, rather, it means that God has already seen the outcome of the chosen actions of the nations. Put concisely God is saying “I will not allow wonton rebellion to go unpunished!” We should remember with fear and trembling that those who enable the sin of the unrepentant become participants in that sin, and those who have it in their power to punish the unrepentant and fail to do so are guilty of compounding the suffering of their victims. The practice of neglecting justice under the guise of practicing social justice, which has become all too popular in the modern church, is abhorrent to God. “For three examples of rebellion… even for a fourth”, He will not withhold discipline, how much more so against the global rebellions of the modern church. The indictment begins with Damascus the then capital of Aram (modern Syria), and her continuing attacks against Ramot Gilead in the tribal land of Manasseh. The Jewish commentator Kimkhi understands “Upon three rebellions of Damascus, and upon four”, to refer to specific seasons in which the Arameans (Syrians) oppressed the people of Israel: first in the times of Baasha, then in the times of Ahab, a third time in the days of Jehoahaz the son of Jehu, and the fourth in the times of Ahaz. Thus, the head of Aram (Syria), Damascus, will not escape the certain punishment of God. “upon the threshing in the sledges of the iron specifically the Gilead.” This is a description of the threshing of grain which used to be threshed out by iron teeth protruding from a wooden block, the top of which was filled with stones to weight it down. It was drawn over the sheaves in order to beat and separate out the grain on the threshing floor. This is a metaphor for the way Hazael of Aram (Syria) treated the Reubenites and Gadites and the half tribe of Manasseh (2 Kings 7:12; 10:32). 4 Veshilachtiy And I will send My eish fire bebeiyt into the house Chazaeil of Hazael (Sees, perceives – God, the Judge) ve’achelah and it will devour armenot the citadels (mountain top fortresses) of Ben (Son of) Hadad (mighty, proper noun of a false deity). 4 And I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad. “I will send My fire into the house of Hazael and it will devour the citadels of Ben Hadad.” As is so often the case in Scripture, the fire of God’s wrath is not pictured here as a warm campfire but as a blazing inferno of wrath. Those within the modern church context who foolishly ask God to consume them with His fire would be wise to repent before the fire comes. Hazael and Ben Hadad are kings of Aram (Syria) [2 Kings 8:7-15; 13:22-25]. Aram being the nation indicted in the previous verse. The fire of God will destroy the house and kingly succession of Hazael’s progeny and will devour the legacy built by Ben Hadad. 5 Ve’sharvartiy I will break beriyach the bar (of the gate) of Damesek (Silent sackcloth weaver) Damascus, vehichratiy and I will cut off yosheiv the inhabitant mibikat-aven from the Valley of Aven (vanity), vetomeich and he who holds sheivet a sceptre (staff), from Beiyt (House of) Eden (Pleasantness, delight, luxury); vegalu and they will go into captivity, am-Aram (Exalted, fortress) the people of Aram (Syria) to Kiyrah (Wall, a fortress of Moab),” says YHVH (Mercy) the Lord. 5 I will break the bar of Damascus, and I will cut off the inhabitant from the Valley of Aven, and he who holds a sceptre, from Beiyt Eden; and they will go into captivity, the people of Aram to Kiyrah,” says the Lord. “I will break the bar of Damascus” This refers to the bar that both locks and strengthens the main gate of the city as protection against invaders. The gods of the Arameans were gods of the valleys (1 Kings 20:23), thus, Aven may refer to a specific deity. The wordplay in the Hebrew names Aven (vanity, delusion) and Beiyt Eden (house of pleasantness) is clear. Those within Aram who dwell in the vanity and delusion of idolatry will be cut off and the ruler (sceptre) who enjoys the luxury born of the house of pleasantness (pointing to the east and toward kiyrah the place the Arameans came from) will go into captivity. The Assyrians exiled the Arameans to Kiyrah after they had put an end to the kingdom of Aram (2 Kings 16:9). 6 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Aza (Strong) Gaza, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon them is haglotam the removal galut into captivity shelemah of those dwelling in peace lehasgiyr to imprisonment le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom. 7 And I will send My eish fire bechomat on the wall of Aza (Gaza) ve’achelah and it will devour armenotayah the citadels (high fortresses). 6 Thus, says the Lord: “Upon three rebellions of Gaza, and upon four, I will not turn away, upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom. 7 And I will send My fire on the wall of Gaza and it will devour the citadels. Gaza here is mentioned as the head over all the Philistine cities of that time. The three others mentioned by name are Ashdod, Ashkelon and Ekron. Just as judgement was coming against all of Aram, so too it was coming against all of the Philistines. These same Philistine cities are mentioned in the same order in Zephaniah 2:4 “upon them is the removal into captivity of those dwelling in peace to imprisonment to Edom.” This refers to the Philistines carrying away all the wealth of the house of Jehoram king of Judah, along with his sons and his wives, leaving behind only one son, the youngest, Jehoahaz, as recorded in 2 Chronicles 21:17. “7 And I will send My fire on the wall of Gaza and it will devour the citadels.” The fire of God’s judgement is sent upon “the walls”, that is to tear down the defences of Gaza. This prophecy has multiple historical fulfilments from Uziyah (2 Chronicles 26:5), to Hezekiah (2 Kings 18:8), and on to the secular tyrant Alexander the Great, who, after he had taken Tyre, besieged Gaza. 8 Vehichratiy and I will cut off yosheiv the inhabitant maashdod from Ashdod (Powerful destroyer), vetomeich and he who holds sheivet a sceptre (staff), maashkelon from Ashkelon (Fire weighed out); vahashivotiy and I will turn yadiy My hand al upon Ekron (Torn up by the roots), veavedu she’eiriyt Pelishtiym and the remnant of the Philistines (Immigrants) will perish,” says Adonay YHVH (Mercy) the Lord, the Unpronounceable Name (Mercy). 8 And I will cut off the inhabitant from Ashdod, and he who holds a sceptre, from Ashkelon; and I will turn My hand upon Ekron, and the remnant of the Philistines will perish,” says Adonay the Lord. Ultimately the remnant of the ancient Philistines was wiped out leaving no connection to a modern people group. Some think that this was finally accomplished during the time of the Maccabees (1 Maccabees 10) [167-37 BCE]. 9 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Tzor (Flint rock) Tyre, ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon hasgiyram the imprisonment of galut captivity shelemah of those dwelling in peace le-Edom (Red, of Esau, opposed to Jacob [Israel]) to Edom, velo and he did not zacheru remember beriyt a covenant of achiym brothers. 9 Thus, says the Lord: “Upon three rebellions of Tyre, and upon four, I will not turn away, upon the imprisonment of captivity of those dwelling in peace to Edom, and he did not remember a covenant of brothers. Tyre is the ancient coastal Phoenician merchant Island city that was allied to Israel by a treaty “of brotherhood” during the reign of King David (1 Kings 5:1). This relationship continued through the reigns of Solomon (1 Kings 5:12) and Ahab, whose father in law ruled Tyre and Sidon (1 Kings 16:30-31). The specific sin of the Phoenicians was that they took captives of the northern tribes and sold them to Edom. However, the greater sin was that they had broken a covenant of brotherhood with Israel that had been long established. With regard to covenant, this indictment reflects the indictment that God brings against Israel and Judah. 10 And I will send My eish fire bechomat on the wall of Tzor (Flint rock) Tyre, ve’achelah and it will devour armenotayah the citadels (high fortresses).” 10 And I will send My fire on the wall of Tyre, and it will devour the citadels.” Tyre was an Island port that was extremely difficult to conquer, and yet God promises to destroy by fire her walls and devour (dismantle) her citadels. Alexander the Great conquered Tyre in 332 BCE by constructing a causeway between the mainland and the Island. 11 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of Edom (Red, of Esau, opposed to Jacob [Israel]), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon radefo his pursuit of his brother va’cherev achiyv with the sword veshichet and destroying rachamayv his compassion; vayitrof la’ad-apo his anger also tears apart continually, ve’evrato and his wrath shemara is guarded, kept netzach maintained perpetually. 11 Thus, says YHVH (Mercy) the Lord: “Upon three rebellions of Edom, and upon four, I will not turn away, upon his pursuit of his brother with the sword and destroying his compassion; his anger also tears apart continually, and his wrath is guarded, kept maintained perpetually. Edom, the nation descended from Esau (Gen. 25:23-30; 27:39-40; 36) was a brother to Israel (Jacob). In spite of Jacob’s reconciliatory actions toward Esau, Esau never truly forgave Jacob*, nor did his descendants. The nation of Edom was a perpetual thorn in the side of Israel. Thus, God commands punishment against Edom for her unrelenting persecution of His chosen people Israel. *For further study read my article on Genesis 33: https://www.bethmelekh.com/yaakovs-commentary/genesis-33-jacob-goes-out-to-meet-esau 12 And I will send My eish fire beteiyman on Teman (Southward) ve’achelah and it will devour armenotayah the citadels (high fortresses) of Botzrah (enclosure, sheepfold).” 12 And I will send My fire on Teman (Southward) and it will devour the citadels of Botzrah.” This denotes a purging fire throughout the kingdom of Edom from the then capital Teman to Botzrah. 13 Thus, says YHVH (Mercy) the Lord: “Al Upon sheloshah three pisheiy rebellions of benay the children of Amon (Peoples), ve'al and upon arba’ah four, lo ashiyvenu I will not turn away, al upon bikam their ripping open harot the pregnant women of Gilad (Witness heap, memorial) Gilead, lima’an in order to harchiyv enlarge et-gevulam their territories. 13 Thus, says the Lord: “Upon three rebellions of the children of Amon, and upon four, I will not turn away, upon their ripping open the pregnant women of Gilead, in order to enlarge their territories. Notice that benay “children” are added to the indictment against Amon. The Hebrew benay is not used in the previous indictments against other nations nor in the indictments that follow. The murder of unborn children was a means for enlarging territory for a period of at least two generations. It was a heinous premeditation, which is why in the “rebellions” three and fourfold the “children” of Amon are added to the indictment. God’s justice meted out against the sin of a single generation of those mentioned previously, will be meted out twofold against the twofold generational sin of Amon. This due to the exalted depravity of the actions of the people of Amon. 14 And I will ve’hitzatiy kindle My eish fire bechomat on the wall of Rabbah (Great) [Rabbah-Ammon], and it will devour armenotayah the citadels (high fortresses) amid bitruah (in teruah) soundings of alarm beyom on the day milchamah of battle, besa’ar in a raging storm beyom on the day of gale force winds. 15 Ve’halach malkam Their king bagolah will go into captivity, hu vesarayv he and his princes yachdav together,” says YHVH (Mercy) the Lord. 14 And I will kindle My fire on the wall of Rabbah, and it will devour the citadels amid soundings of alarm on the day of battle, in a raging storm on the day of gale force winds. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. Rabbah Ammon (2 Sam. 12:26) was the capital of the kingdom of the Ammonites and therefore symbolises the destruction of their rulers, and subsequently the entire kingdom (Jeremiah 49:2). The use of the Hebrew yatzat “kindle” here in relation to the fire of God’s wrath, rather than the previously used shalach “send”, denotes an act of destruction by fire that the Lord is kindling in their midst as opposed to sending via His hand. This kindling may refer to the raising up of Nebuchadnezzar, who is referred to by Jeremiah as God’s servant (Jeremiah 25:9; 27:6; 43:10). The Hebrew bit’ruah a contraction meaning “in sounding”, refers specifically to the shofar sound denoting alarm (9 staccato blasts), which is used to draw connection between the prophet’s hometown (Tekoa), and his calling and role*. *See notes on verse 1. 15 Their king will go into captivity, he and his princes together,” says YHVH (Mercy) the Lord. This refers to Baalis the last king of Ammon, who was an accessary to the murder of Gedaliah, (Jer. 40:14) whom the king of Babylon had set over the remnant of the Jews left in Judea. This provoked the king of Babylon to send Nebuzaradan his general against Baalis, putting Ammon to fire and sword, destroying the capital city Rabbah Ammon, and carrying Baalis and his nobles into captivity (cf. Jer. 49:3). Copyright 2022 Yaakov Brown In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction. Isa 63:1 Miy zeh Who is this ba Who comes mei’edom from Edom (red), chamutz in leavened, fermented, dyed crimson begadiym garments mibatzrah from Bozrah (sheepfold), zeh hadur this One Who is splendid, honourable, glorious, majestic bilvusho in His clothing, tzo’eh stooping berov in the greatness kocho of His strength? “Aniy It is I, me’dabeir speaking bitzdakah in righteousness, rav mighty lehoshiya to save.”
There are a number of reasons we understand the speaker in verse 1 to be HaShem, and by extension the Servant King Messiah. First, chapter 62:11 speaks of Salvation the Person (Yeshua) coming to deliver Israel (Zion, Jerusalem), following which the prophet speaks of the redeemed people of Zion and the titles by which the redeemed city of Jerusalem will be described. Therefore, the One described in verse 1 of Isaiah 63 must be the Salvation that comes in 62:11, bringing reward and recompense (just vengeance). Second, only God Himself is capable of truly saving Israel, which alerts us again to the intrinsic connection between the Servant Redeemer, Who is Salvation, and HaShem. In fact, the Salvation personified in the previous chapter is that of God Himself coming as God with us, the King Messiah. He comes with reward for the redeemed and recompense for the wicked. “Some refer this to Messiah, others to the angel Michael; but more correctly it may be referred to God.” -Iben Ezra A number of Jewish commentators, both ancient and modern, interpret this portion of Isaiah as referring to the Messiah, specifically in relation to what they understand as His first (only) coming. They also understand Edom as being figurative of Rome, given that the political and physical end of the Edomites actually occured during the Maccabean period (167-160 BCE), when the Edomites were conquered and forced into conversion to Judaism. Following this their land became nothing more than a desert wasteland. When the King Messiah shall come, he will be clothed in purple, beautiful to look at, which in colour shall be like to wine for the clothing of the King Messiah shall be silk, red as blood; and it shall be worked with the needle in various colours, and he shall be the Head of Israel; and this is what is said in Isa. 63:3 ‘wherefore art thou red in thy apparel?’'' - R. Moses Haddarsan in Bereshit Rabba in Gen. xlix. 11. “the Ishmaelites or Turks shall fight three battles in the latter day; one in the forest of Arabia; another in the sea; and a third in the great city Rome, which shall be greater than the other two; and from thence shall spring the Messiah, and he shall look upon the destruction of the one and of the other, and from thence shall he come into the land of Israel, as it is said, ‘who is this that comes from Edom?’” - Pirke Eliezer, c. 30. fol. 32. 1. “the Ishmaelites or Turks shall come against Rome, and destroy it; and then shall be revealed the Messiah, the son of David, and shall complete the redemption of the Lord, according to Dan 12:1 … the son of David, shall be of the Jews that are in the captivity of Edom (or Rome), Isa. 63:1 ‘who is this that comes from Edom?’” – Abarbinel; Mashmiah Yeshuah, fol. 44. 1, 2. Also the Jewish commentator Kimchi interprets the present verse as prophetic of the time to come (Messianic age). However, although it is true that the King Messiah is intended, the present text relates to His second coming, and not to any current historical event or to His ascension to heaven, after his death and resurrection; which took place in Judea, and on the Mount Olives, near to Jerusalem (not in or from Edom, which is south east of Jerusalem). Therefore, the present text finds its greater fulfilment yet future, when Messiah returns to take vengeance on the anti-messiah, and all the anti-messianic powers (empire of the Beast). Edom, while being a brother nation to Israel, also symbolises pagan opposition toward God and Israel (Chosen, ethnic, religious) [Isa.34:5; Jer.25:22; 49:17]. Bozrah was once a strong city in Edom on the shore of the Sea of Salt (Dead Sea). Edom is another name for Esau (Gen. 36:8), and comes from the root adom (red), thus, blood stains or wine juice, the blood of grapes. Bozrah, meaning sheepfold, is related to the Hebrew bazir “a vintage” and is therefore an interesting poetic allusion within the wider narrative of Isaiah 63. Yet another Jewish commentator Yarchi interprets the garments of the One coming from Edom as being dyed in blood, or dipped in it; which agrees with the vesture od Messiah as described in the Revelation: “On His robe and on His thigh He has a name written, ‘King of kings, and Lord of lords.’ Then I saw a single angel standing in the sun, and with a loud voice he cried out to all the birds flying high in the sky, ‘Come, gather for the great banquet of God--18 to eat the flesh of kings and the flesh of generals and the flesh of mighty men, the flesh of horses and those riding on them, the flesh of all men, both free and slave, both small and great!’” -Revelation 19:16-18 (TLV) Ultimately the King Messiah will return as the warring Mashiyach Ben David, coming with reward for the righteous and bringing judgement upon the wicked: “These kings are of one mind, and they give their power and authority to the beast. They will make war against the Lamb, and the Lamb will overcome them—because He is Lord of lords and King of kings, and those with Him are called and chosen and faithful.” -Revelation 17:13-14 (TLV) Isa 63:2 Madua Why adom lilvushecha is your clothing red, uve’gadeycha and your garments kedoreich be’gat like one who treads in the winepress? As alluded to previously, adom and edom are easily related and convey the extent of the punishment of the wicked who oppose God and His purposes for redeeming Israel. The treading of the winepress and the act of harvesting are figurative Biblical pictures of judgement against the wicked (Joel 3:13; Isa. 63:2-3; Rev. 14:19). Isa 63:3 “Purah darachtiy levadiy The winepress I have trodden alone, umei’amiym and from the tribes eiyn-iysh no man (one) itiy with me; ve’edrecheim I trod on them be’apiy in My anger ve’ermeseim and trampled them bachamatiy in My rage; ve’yeiz nitzcham their lifeblood spattered al-begaday on my garments, vechol-malbushay and all My attire egaletiy I will stain. Both the literal and figurative judgements that God executes over Edom are His doing alone accomplished without the assistance of anyone from among the tribes of Israel (with the exception of Yeshua of course). He treads on Edom, the enemies of God and of His chosen people Israel. The wine press is a wine press of wrath, and the trampling results in the garments of HaShem being spattered with blood like stains. The life sap (nitscham) is symbolic of the blood of the enemies of God. “He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” -Revelation 19:13 (ESV) The context of this correlating passage from Revelation is one of God’s wrath meted out through the Messiah. Therefore, the blood of the Messiah’s robe in this context is the blood of vengeance and not the Messiah’s own shed blood of redemption Isa 63:4 Kiy For yom a day nakam of vengeance belibiy is in My heart, ushenat and My year geulay of redemption ba’ah is come. Once again we note that God’s vengeance is brief (a day) and His redemption is wide (a year). In order that Israel might be redeemed, Edom, both the literal and figurative, perpetual enemy of Israel must be wiped out. Isa 63:5 Veabiyt And I looked, ve’eiyn but there was no ozer help; ve’eshtomeim I was appalled, ve’eiyn but there was no someich one to uphold; vatusha liy zeroiy so My own arm brought Me salvation, vachamatiy and My rage hiy He semachateniy upheld Me. God needs no help from man, thus the meaning is related to the fact that there was no one without sin. Nor is any man capable of redeeming himself, let alone bringing salvation to all Israel. “He saw that there was no man, and wondered that there was no one to intercede; then His own arm brought him salvation, and His righteousness upheld him.” -Isaiah 59:16 (ESV) The arm of God is the King Messiah Who brings salvation and the rage of God against sin and death is the force that upholds and renders His righteous judgement. Isa 63:6 Ve’avus And I trampled down (rejected) amiym the tribes be’apiy in My anger; va’ashakereim making them drunk bachamatiy in My rage, veoriyd and descending la’aretz to the land nitzcham their lifeblood (grape juice).” Israel will also suffer under the anger and wrath of God as a result of her sin and rebellion. At this point HaShem has come up from trampling Edom and is bringing just punishment against Israel as a precursor to her redemption and the remembrance of His covenant promises, His loving kindness and mercy toward her. “For in the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs.” -Psalm 75:8 (ESV) Isa 63:7 Chasdeiy The kindnesses of HaShem (YHVH: Mercy), azkiyr I will remember, tehilot the praises of HaShem (YHVH: Mercy), ke’al because upon kol all asher-gemalanu HaShem (YHVH: Mercy) that the LORD has recompensed, ve’rav-tov and the great good le’veiyt to the house Yisrael of Israel asher-gemalam that He has granted them kerachamayv according to His compassion, uchero and according to the abundance of chasadayv His steadfast kindness. From 63:7- 64:12 the prophet Isaiah cries out in humble confession and from a place of great desperation, on behalf of his people Israel: seeking forgiveness and restoration to right relationship with God. “Chasdeiy” is plural and indicates the many miraculous works of deliverance and loving kindnesses of God toward Israel. This verse begins and ends with “Chesed” loving kindness, the action of love. Isa 63:8 Vayomer And He said, “Ach-amiy Indeed they are My tribe, heimah baniym lo yeshakeiru children who will not deal falsely.” Vayhiy And I became lahem to them le’moshiya their Saviour. Once again God is quoted as calling Israel His tribe and Himself her Saviour. However, this becomes an indictment against the people of Israel who should have acted rightly toward their God. None the less, He has and will continue to be a Saviour to them. Isa 63:9 Be-chol In all tzaratam their affliction (distress, trouble, rival wives) lo tzar He was afflicted (distress, trouble, a rival wife), umalach and the messenger (angel) of panayv His face hoshiyam saved them; beahavato in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam in perpetuity. “In all tzaratam their affliction (distress, trouble) lo tzar He was afflicted (distressed, troubled)…” God suffers because of, with, and for His people, both emotionally and literally (Messiah Yeshua). The Hebrew “tzarah” (affliction, distress, trouble) can also mean “rival wife”. Thus, there is a sense in which the prophet is making a comparison between the hurt Israel feels at being rejected by God and God’s hurt at being rejected by His people. “and the messenger (angel) of panayv His face hoshiyam saved them…” We have previously read that HaShem’s own arm will bring Salvation (v.5). Therefore, the Messenger of the Face of God must also be God with us. In fact, the Angel of the presence that went before and behind Israel as she fled Egyptian bondage was none other than Yeshua the transcendent resurrected King Messiah. “Behold, I am sending an angel before you, to guard you on the way and to bring you into the place that I have prepared. 21 Watch for Him and listen to His voice. Do not rebel against Him because He will not pardon your transgression, for My Name is in Him. 22 But if you listen closely to His voice, and do everything I say, I will be an enemy to your enemies and an adversary to your adversaries.” -Exodus 23:20-22 (TLV) “in His love uvechemlato and in His mercy hu ge’alam He redeemed them; vaynateleim He lifted them up vaynaseim and carried them kol-yemeiy all the days olam perpetuity.” The nearest previous subject is the Angel of the Face, therefore, God with us, the King Messiah is meant, none other qualifies to action the love, mercy, and redemption of Hashem, nor did anyone other than Hashem lift up and carry Israel perpetually. Isa 63:10 Ve’heimah And they maru rebelled ve’itzevu and grieved et-ruach kadosho His Holy Spirit; vayeihafeich therefore He turned to become lahem leoyeiv their enemy, hu nilcham-bam He fought against them. “Remember and do not forget how you provoked the LORD your God to wrath in the wilderness. From the day you came out of the land of Egypt until you came to this place, you have been rebellious against the LORD.” -Deut. 9:7 (ESV) “Some understand by the Holy Spirit the Angel of the Lord.” -Iben Ezra “But they rebelled against the word of His holy prophets, and blasphemed, and His Word became their enemy, and He waged war against them.” -Targum Yonatan (2nd Centruy CE) “Now if in spite of these things you will not be chastened by Me, but walk contrary to Me instead, 24 then I will also walk contrary to you. Then I will strike you, I Myself, seven times for your sins. 25 I will bring a sword upon you that will execute the vengeance of the covenant, and you will be gathered together inside your cities. I will send the pestilence among you and you will be given into the hand of the enemy.” -Leviticus 26:23-25 (TLV) Isa 63:11 Vayizkor Then bringing to remembrance (recalling) yemeiy-olam the days of perpetuity, Mosheh of Moses, amo His people. Ayeih Where hama’aleim is He Who brought them up out mi’yam from the sea eit roeiy with the shepherd tzono of His flock? Ayeih Where is He Who hasham put bekirbo in the midst of them et-ruach kadesho His Holy Spirit, “And He had compassion for the glory of His name, because of the remembrance of His goodness of old, the mighty works which He did by the hands of Moses for His people; lest the Gentiles should say, Where is He that brought them up out of the sea? Where is He that led them through the wilderness, as a shepherd his flock? Where is He that made the word of His holy prophets to dwell amongst them?” - Targum Yonatan (2nd Centruy CE) “Where is He?” The greater answer is that He never left them or truly forsook them. While the reference to a shepherd (shepherds) may refer to Moses, or Moses and Aaron collectively, it is equally likely to refer to the Angel of the presence and or God Himself. It is also acceptable to understand the shepherds to be all the aforementioned. “You gave your good Spirit to instruct them and did not withhold your manna from their mouth and gave them water for their thirst.” -Nehemiah 9:20 (ESV) Isa 63:12 Moliych liymiyn Mosheh zeroa tifarto Who caused His glorious arm to go at the right hand of Moses, bokei’a who divided (split, broke open, tore up) mayim the waters mipeneiyhem from before their faces la’asot to make for lo sheim olam Himself an everlasting name, “Your right hand, O Lord, has become glorious in power; Your right hand, O Lord, has dashed the enemy in pieces. 7 And in the greatness of Your excellence You have overthrown those who rose against You; You sent forth Your wrath; It consumed them like stubble. 8 And with the blast of Your nostrils The waters were gathered together; The floods stood upright like a heap; The depths congealed in the heart of the sea. 9 The enemy said, ‘I will pursue, I will overtake, I will divide the spoil; My desire shall be satisfied on them. I will draw my sword, My hand shall destroy them.’ 10 You blew with Your wind, The sea covered them; They sank like lead in the mighty waters.” -Exodus 15:6-10 Isa 63:13 Moliycham Who led batehomot them in the depths? Kasus Like a horse bamidbar in the desert (ba in, mi from, davar word, essence) lo yikashelu they did not stumble. A poetic way of referring to Israel’s escape through the depths of the Red sea and her journey through the desert to the promised land. Isa 63:14 Kabeheimah Like livestock babikah tered going into the valley, Ruach-YHVH the Spirit of the LORD teniychenu gave them rest. Kein So nihageta you drove, led, guided amecha Your tribe, la’asot to make lecha for Yourself sheim tifaret a glorious name. We note that the Spirit of the Lord, Who is called “Comforter” in the Brit HaChadashah (NT), is described here as the One Who gives Israel rest. The strong theme of the glorification of God’s Name is significant because it is through the recognition of the saving God of Israel that all who seek redemption are saved in the Messiah and reconciled to the God of Israel. Isa 63:15 Habet Look (regard, consider) mishamayim from the heavens ure’eih and see, mizevul kodshecha from the lofty habitation of Your holiness vetifartecha and Your Glory, Majesty, Splendour. Ayeih Where are kinatecha Your zeal, jealousy ugevurotecha and Your strength? Hamon The roar (stirring, tumult, sound) me’eicha from Your intestines (inner parts) verachameycha and Your womb (compassion) eilay hitapaku are held back from me. The prophet expresses the people’s feelings of abandonment. Though the prophet knows that God is ever present, he uses distancing language to show both the Lofty glory and all powerful nature of God and His seeming rejection of the people of Israel who have acted so wickedly toward Him. We note that the literal Hebrew translation reveals both the masculine and feminine nature of God. “The roar me’eicha from Your intestines (masculine), verachameycha and your womb (feminine)…” Isa 63:16 Kiy-atah For You are Avinu our Father, kiy Avraham lo yeda’anu for Abraham does not know us, ve’yisrael and Israel (The individual progenitor Jacob) lo yakiranu does not acknowledge us; Atah You, HaShem (YHVH: Mercy), Avinu are our Father, Goaleinu our Redeemer mei’olam she’meicha from perpetuity is Your name. The prophet reminds himself and Israel that they are generations from the patriarchs and must remember that from before the beginning of Israel’s existence God has been her Father and Redeemer. I recall a foolish Christian teacher who once told me that “Jews don’t understand God as Father but Christians do because Jesus taught us to prayer which says, ‘Our Father Who is in Heaven’”. I responded, “You obviously know very little about Jewish people and the Bible (present text not withstanding). One of the central prayers of Rosh Hashanah begins, ‘Our Father, Our King’”. Isa 63:17 Lamah tateinu YHVH mideracheycha, Why do You make us wander from your ways HaShem, takshiach hardening libeinu our core being (heart), miyiratecha from fearing You? Shuv Turn back lema’an for the sake avadeycha of your servants, shivteiy the branches of nachalatecha Your inheritance (heritage, possession, property). “Why hast Thou cast us off, Lord, that we should go astray from the paths which are right in Thy sight, as the nations which have no part in the instruction of Thy law? Our heart is not turned away from Thy fear: return Thy Shekinah unto Thy people, for the sake of Thy righteous servants, unto whom Thou hast sworn by Thy Word to make the tribes amongst them Thine inheritance.” - Targum Yonatan (2nd Centruy CE) In the sense that God is in control of all things and that He allows but is not subject to free will, the phrase “You make us wander” is accurate. It is in fact in our wandering that we discover the need for direction. Though God had never truly left Israel, Isaiah asks Him to turn back toward her for the sake of His righteous servants the prophets and the Patriarchs of Israel, the branches of God’s inheritance. Isa 63:18 Lamitzar For a little while yareshu am-kodshecha Your tribe took hold of Your Holiness; tzareinu our adversaries bossu have trampled mikdashecha Your sanctuary. This refers to the dwelling of God’s presence in a manifest way upon the Temple in Jerusalem during Solomon’s reign and the subsequent withdrawal of His glory during Israel’s years of idolatry and debauchery. Isa 63:19 Hayiynu meiolam lo-mashalta ba lo-nikra shimcha We have become from perpetuity, like those not ruled by You, like those not called by Your name. It’s as if Israel has become like a goy (foreign nation) who have never known God. The weight of this statement is lost on the modern reader. The nation God chose and to whom He revealed His glory, power, might and Holy fearful presence, has now become like those who never knew Him. Tragic, beyond appalling. The prophet is distraught, gutted, grieved to the core of his being by this sobering realisation. Copyright 2019 Yaakov Brown It seems that the Torah intentionally connects Esav’s origin story (Gen. 25:30) regarding the red stew with the nature of both Esav and the nation he will become. That is, Edom. Introduction:
Many a novice Bible student has rushed over this genealogy in pursuit of the detailed dramatic epic of Joseph which follows. However, we can’t properly understand the story of Yaakov’s descendants, Joseph included, if we have not taken the time to understand how one of Israel’s greatest enemies came into being. Esav is called Edom, and throughout history, the nation of Edom will play a strong role in resisting God’s plan for the nation of Israel. One would expect that in a chapter of names there is less to observe than there is in a chapter which offers a detailed narrative. However, within just a few lines we discover that an entire world of interpretation awaits us. Biblical names serve both history and allegory, factual account and halachic (ways of walking) principal. There is no need for binary thinking with regard to the text of the Torah. It is not a case of deciding whether we are reading history or moral allegory. To the contrary, we are gifted a mystery made up of all the colours of the rainbow. A history that is so precisely written by the hand of HaShem, that it includes the real life names of individuals while carrying an allegorical moral imperative within the meanings of these names. It’s significant that this genealogy separates the story of Yaakov—whose 12 sons have just been listed, made complete in the land by the birth of Benyamin—from the story of his descendants, which will fill the remainder of the book of Genesis. This concise genealogy of Esav serves one primary purpose, which is to show Esav’s development as both a man and a nation, that is Edom. In addition, Esav’s line is littered with incest and illegitimacy (1 Ch. 1:35-45), which can be interpreted to be in direct opposition to God’s redemptive plan for humanity, worked out in Yisrael. Gen 36:1 Now these are the toledot (generations) of Esav (hairy, make, accomplish), who is Edom (Red, earth, humanity, a people who symbolize resistance to God). Esav, like Yaakov, has two names with two distinct meanings and outcomes. First he is Esav, meaning hairy, from the root asah, meaning to make or accomplish. Second, he is Edom, meaning red, from the root adam, that is red earth, sin affected humanity. Yaakov begins as a follower after the heel and becomes one who overcomes in Elohim, thus being reconciled to the heavens; whereas Esav begins as one who seeks to accomplish his own wealth in his own strength, and by rejecting God, he returns to Edom (the earth, red). Both men have come full circle. Yaakov from blessing to blessing and Esav from curse to curse (Malachi 1:2-3). Both men are individuals, who through their personal choices, give birth to nations that will carry their brand of spirituality or lack thereof, into the future. We could read, “Now these are the generations of one who sought his own strength and was returned to the earth from which he came.” Rav Sforno observes that, “The overpowering desire of Esau for what attracted his eye was demonstrated when he could not remember the name, ‘lentils’ when he was tired, demanding to be given from ‘this red, red stuff’”. It seems that the Torah intentionally connects Esav’s origin story (Gen. 25:30) regarding the red stew with the nature of both Esav and the nation he will become. That is, Edom. Gen 36:2 Esav (hairy, make, accomplish) took his wives from the daughters of Ke’naan (lowland); Adah (generational ornament) the daughter of Elon (oak grove, strength) the Chitti (Terror), and Oholibamah (Tent of Elevation) the daughter of Anah (answer, eye), daughter of Tzibeon (Variegate, dip, dye) the Chiviy (villager, living community); We note that Esav was forty years old when he married his three wives, as recorded in Genesis 26:34. These wives bare different names here from those used in Genesis 26:34, where they were called Yehudit and Bosmat. This is not unusual for the time and culture, as shown by the multiple names of the patriarchs. Rashi notes that Oholibamah is the daughter of two fathers, and seeing that verse 24 records Anah as the son of Tzibeon, concludes that Tzibeon cohabitated with his own daughter-in-law, Anah’s wife, and Oholibamah was the product of his adultery. However, the Torah often uses the terms ben and bat to refer to both sons and grandsons, daughters and granddaughters. Therefore, it may be that the text is simply saying, Oholibamah was the daughter of Anah and the granddaughter of Tzibeon. Gen 36:3 And Basemat (Fragrance) Ishmael’s (Hears God) daughter, sister of Nebayot (Fruitfulness, flourish). Basemat was introduced to the reader in Genesis 28:9 where she is called by her other name, “Machalat” which is from the root machal, meaning forgiveness. Gen 36:4 And Adah (generational ornament) bore to Esav (hairy, make, accomplish) Eliphaz (My god gold); and Basemat (Fragrance) bore Reuel (Friend of God); This first section of genealogy is making a distinction between the sons born in the land (that will become Israel) and those who will be born in the region of Seir. Those born in the land have a closer connection to their cousins, the sons of Yaakov. There is a remez (hint) present in the names of both Adah and Basemat and their sons. Esav’s descendants are given a choice between making mammon (gold, earthly riches: Eliphaz) their god or becoming a friend of the One true Elohim (Reuel). The name Eliphaz may well denote his following after his father’s nature. A man whose god is gold. In the same way, Reuel may have been the exception among Esav’s children, one who became a friend of God. On the other hand, his name could also denote that he was friend to a god, that is, one of his mother’s gods. The latter is more likely given that Esav disappointed his parents by marrying women who worshipped false gods and thus rejecting the God of Israel. None the less, both interpretations are valid. Gen 36:5 And Oholibamah (Tent of Elevation) bore Yeush (Hasten), and Yaalam (Occult, conceal), and Korah (Ice): these are the sons of Esav (hairy, make, accomplish), which were born to him in the land of Ke’naan (lowland). The names of the sons of Oholibamah show a descent into demonic idolatry. As a woman of foreign gods her tent is elevated (Oholibamah) in pride. In other words, the tent of her false ascension houses the sons born to her. With her, Esav hastens (Yeush) toward the occult (Yaalam) and is left holding the icy (Korah) isolation of idolatry. Esav Separates himself from Yaakov This section of the text is reminiscent of the separation of Avraham and Lot (Gen. 13:5-13), and denotes a similar motivation in Esav to that of Lot. Both men, having been shown the light of God by righteous men, chose to separate themselves from those men and subsequently from God. Gen 36:6 And Esav (hairy, make, accomplish) took his wives, and his sons, and his daughters, and all the persons of his household, and his cattle, and all his beasts, and all his substance, which he had acquired in the land of Ke’naan (lowland); and went into the country from the face of his brother Yaakov (Follows at the heel). Gen 36:7 For their riches were too great for them to dwell together; and the land where they were strangers could not bear them because of their cattle. Gen 36:8 Thus dwelt Esav (hairy, make, accomplish) in mount Seir (Shaggy he goat): Esav (hairy, make, accomplish) is Edom (Red). The phrase, “Esav is Edom” connects Esav to his former sin (Red stew: despising his birth-right) and links the people born of him to the land of Seir and its reddish rocky landscape. It also infers the motivation for his leaving Yaakov. That is, an underlying grudge regarding the birth-right. On a practical level, Esav’s household had simply grown too numerous to share the land. Esav captured Mount Seir from its former inhabitants the Chori, according to the blessing of HaShem, “I have given Mount Seir to Esav as a possession”—Deuteronomy 2:5 Gen 36:9 And these are the toledot (generations) of Esav (hairy, make, accomplish) the father of the Edomites (Red) in mount Seir (Shaggy he goat. Heb. Root. sa’ar: dread, storm, very afraid): This genealogy combines the sons of Esav born in Ke’naan with those born in Seir. Additionally, the lineage of one of Israel’s greatest enemies the Amalekites is established through Timna, the concubine of Eliphaz, Esav’s son. Gen 36:10 These are the names of Esav (hairy, make, accomplish) sons; Eliphaz (My god gold) the son of Adah (generational ornament) the wife of Esav (hairy, make, accomplish), Reuel (Friend of God) the son of Bosemat (Fragrance) the wife of Esav (hairy, make, accomplish). Gen 36:11 And the sons of Eliphaz (My god gold) were Teman (South), Omar (To speak), Tzepho (Observant), and Gatam (Burnt valley), and Kenaz (Hunt). Gen 36:12 And Timna (Restrained) was concubine to Eliphaz (My god gold) Esav’s (hairy, make, accomplish) son; and she bore to Eliphaz (My god gold) Amalek (Valley dweller): these were the sons of Adah (generational ornament) Esav's wife. Gen 36:13 And these are the sons of Reuel (Friend of a god); Nachat (rest), and Zerah (Rising), Shammah (astonishment), and Mizzah (Fear): these were the sons of Bosmat (Fragrance) Esav's wife. Gen 36:14 And these were the sons of Aholibamah (Tent of Elevation), the daughter of Anah (answer, eye) the daughter of Tzibeon (Variegate, dip dye), Esav's wife: and she bare to Esav Yeush (Hasten), and Yaalam (Occult, conceal), and Korah (Ice). Gen 36:15 These were chiefs of the sons of Esav: the sons of Eliphaz (My god gold) the firstborn son of Esav; chief Teman (South), chief Omar (To speak), chief Tzepho (Observant), chief Kenaz (Hunt), Gen 36:16 Chief Korah (Ice), chief Gatam (Burnt valley), and chief Amalek (Valley dweller): these are the chief s that came of Eliphaz (My god gold) in the land of Edom (Red, earth); these were the sons of Adah (generational ornament). Gen 36:17 And these are the sons of Reuel (Friend of God) Esav's son; chief Nachat (rest), chief Zerah (Rising), chief Shammah (astonishment), chief Mizzah (Fear): these are the chief s that came of Reuel (Friend of a god) in the land of Edom (Red, earth); these are the sons of Bosmat (Fragrance) Esav's wife. Gen 36:18 And these are the sons of Oholibamah (Tent of Elevation) Esav's wife; chief Yeush (Hasten), chief Yaalam (Occult, conceal), chief Korah (Ice): these were the chief s that came of Oholibamah (Tent of Elevation) the daughter of Anah (answer, eye), Esav's wife. Gen 36:19 These are the sons of Esav, who is Edom (Red, earth) and these are their chiefs. The Torah commentary Lekach Tov links Edom to Rome, showing the ongoing historical struggle between God’s chosen people and her ancient enemy. Esav’s Sons: Eliphaz – My god is gold (Adah) Reuel – Friend of a god (Bosemat) I have made gold my god and have become a friend of a foreign god. Esav’s Sons and Chiefs of Edom: Yeush – Hasten (Oholibamah) Yaalam – Occult, conceal (Oholibamah) Korah – Ice (Oholibamah) I have hastened after the occult and become like ice. Eliphaz’s Sons and Chiefs of Edom: Teman – South Omar – To speak Tzepho – Observant Gatam – Burnt valley Kenaz – Hunt (Eliphaz’s Illegitimate Son to Timna): Amalek – Valley dweller: enemy of Israel (Exodus 17:8-16; Deuteronomy 25:17-19) To the south, away from Jerusalem I have turned to speak with those who observe idolatrous traditions in a burned out valley, I’ve become an enemy of Israel. Reuel’s Sons and Chiefs of Edom: Nachat – rest Zerah – Rising Shammah – astonishment Mizzah – fear Though I once had rest I have risen in pride, become astonished by God and fearful of my future. Sons of Seir: Lotan – Covering Shobal – Flowing Tzideon – Dipped, dyed, coloured Anah – answer, eye Dishon – Thresher Etzer – Treasure Disahn - Thresher Eliphaz: Eliphaz is also the name of one of Job’s (so called) friends (Job 2:11) and is called a Temanite (Southerner), that is, of the region of Teman (South) or a descendant of Teman. This Eliphaz is probably not the same person as Eliphaz the son of Esav (Gen. 36:4) but rather a descendant of Teman, one of the chiefs that came from Eliphaz (Gen. 36:15). If this understanding is correct, the Eliphaz of Job lived sometime after the Patriarchs in the land of Uz (Gen. 36:28), a large territory east of the Jordan valley which included Edom (La. 4:21) in the south and Aram in the north (Gen 10:23; 22:21). Gen 36:20 These are the sons of Seir (Shaggy he goat, very afraid) the Chori (Cave dweller, hole), who inhabited the land; Lotan (Covering), and Shobal (Flowing), and Tzibeon (coloured), and Anah (answer, eye), Gen 36:21 And Dishon (Thresher), and Etzer (treasure), and Dishan (Thresher): these are the chiefs of the Chori (Cave dweller), the children of Seir (Shaggy he goat, very afraid) in the land of Edom (Red, earth). The Seirites were the original inhabitants of Seir (Genesis 14:6). Esav’s descendants supplanted them according to God’s gifting of Seir to Esav (Deuteronomy 2:12). Gen 36:22 And the children of Lotan (Covering) were Chori (Cave dweller, hole) and Hemam (Exterminating); and Lotan’s (Covering) sister was Timna (Restrained). The link between Lotan, a Chori chief and Timna, concubine to Eliphaz, son of Esav; shows that in part, Esav/Edom usurped the land of Seir through intermarriage. Gen 36:23 And the children of Shobal (Flowing) were these; Alvan (Tall ascend), and Manachat (Rest, comfort), and Ebal (Stone), Shepho (Bold), and Onam (Vigorous). Gen 36:24 And these are the children of Tzibeon (coloured); both Ayah (Falcon), and Anah (answer, eye): this was that Anah (answer, eye) that found the mules in the wilderness, as he fed the asses of Tzibeon (coloured) his father. Anah has special mention here perhaps because he is the illegitimate son of Tzibeon, who is called his brother in verse 20. Rashi asserts that Anah was responsible, as inferred by the text, for cross breeding a mare with a donkey, thus producing the mule, an abomination by Torah standards (Rashi; Pesachim 54a). Gen 36:25 And the children of Anah (answer, eye) were these; Dishon (Thresher), and Oholibamah (Tent of Elevation) the daughter of Anah (answer, eye). Gen 36:26 And these are the children of Dishon (Thresher); Chemdan (Desire), and Eshban (Fire of discernment), and Itran (Advantage), and Cheran (Iyre). Gen 36:27 The children of Etzer (treasure) are these; Bilhan (Their decrepitude) and Zaavan (Troubled), and Akan (Sharp sighted). Gen 36:28 The children of Dishan (Thresher) are these; Uz (Wooded), and Aran (Joyous). Gen 36:29 These are the chiefs that came from the Chori (Cave dweller); chief Lotan (Covering), chief Shobal (Flowing), chief Tzibeon (coloured), chief Anah (answer, eye), Gen 36:30 Chief Dishon (Thresher), chief Etzer (treasure), chief Dishan (Thresher): these are the chief s that came of Chori (Cave dweller), among their chief s in the land of Seir (Shaggy he goat). Chiefs of Edom before There Were Kings in Israel: Bela – Destruction Yobab – Desert Chusham – Haste Hadad – Mighty Samlah – Garment Shaul – Desired, ask, enquire Baal-Hanan – Baal (husband) is gracious Hadar – Honour Gen 36:31 And these are the kings that reigned in the land of Edom (Red, earth), before there reigned any king over the children of Israel. This verse is probably a scribal addition to the original text written by Moses and completed by Joshua. It was probably added following the Kingdom age of Israel. Ibn Ezra suggests that the following listing of kings are those who reigned prior to Moses, who, as saviour and leader of Israel, was the first King of Israel. According to this interpretation, the aforementioned clause refers to Moses and is therefore not a later scribal addition. Gen 36:32 And Bela (Destruction) the son of Beor (Burning) reigned in Edom (Red, earth): and the name of his city was Dinhabah (Judgement given). Gen 36:33 And Bela (Destruction) died, and Yobab (Desert) the son of Zerach (Rising) of Bozrah (Sheepfold, fortress) reigned in his stead. Gen 36:34 And Yobab (Desert) died, and Chusham (haste) of the land of Temani (Southward) reigned in his stead. Gen 36:35 And Chusham (haste) died, and Hadad (Mighty) the son of Bedad (Solitary), who smote Midian (Strife) in the field of Moab (Of father), reigned in his stead: and the name of his city was Avit (Ruins). Gen 36:36 And Hadad (Mighty) died, and Samlah (Garment) of Masrekah (Vineyard of Noble Vines) reigned in his stead. Gen 36:37 And Samlah (Garment) died, and Shaul (Desired, ask, enquire) of Rechobot (Wide place of streets) by the river reigned in his stead. Gen 36:38 And Shaul (Desired) died, and Baalhanan (Baal is gracious) the son of Achbor (Mouse) reigned in his stead. Gen 36:39 And Baalhanan (Baal is gracious) the son of Achbor (Mouse) died, and Hadar (Honour) reigned in his stead: and the name of his city was Pau (Bleating); and his wife's name was Mehetabel (Favoured of God), the daughter of Matred (Pushing forward), the daughter of Mezahab (Waters of Gold). Chiefs of Esav: Timnah - Restrained Alvah - Evil Yetet – A nail Oholibamah – Tent of Elevation Elah - Terebinth Pinon - Darkness Kenaz - Hunt Tman - South Mizbar - Fortress Magdiel – Prince of God Iram - Anguish Gen 36:40 And these are the names of the chiefs that came of Esav, according to their families, after their places, by their names; chief Timnah (Restrained), chief Alvah (evil), chief Yetet (a nail), Gen 36:41 Chief Oholibamah (Tent of Elevation), chief Elah (Terebinth), chief Pinon (Darkness), The phrases, “after their places, by their names” show a change in the method for naming chiefs. The earlier group of rulers (v.15) used their own names. After the death of Hadad and the end of the Edomite monarchy, the ensuing leaders were known as chiefs of their respective regions. This new procedure is supported by 1 Chronicles 1:51, “And Hadad (Hadar) died and the chiefs of Edom were: the chief of Timna…” etc. (Rashi). Gen 36:42 Chief Kenaz (Hunt), chief Teman (South), chief Mibzar (Fortress), Gen 36:43 Chief Magdiel (Prince of God), chief Iram (Excitement, anguish): these be the chief s of Edom (Red, earth), according to their habitations in the land of their possession: he is Esav (Hairy, make, accomplish) the father of the Edomites (Red, earth). “He is Esav” means, the nation of Edom is like Esav, a man who rejected his priestly role in the family of God, trading it for a pot of stew. Thus Edom the nation is one that rejects the God of Israel and stands in direct and constant opposition to God’s purposes for Israel. We are left with this chilling prophecy over the nations who reject Israel’s God and seek to destroy His ethnic chosen people. This is Esav, (who) remained in his sin from beginning to end, for he never repented (Megillah 11a). “Wasn’t Esav Yaakov’s brother?” declares HaShem (YHVH: Mercy). “I loved Yaakov, 3 but Esav I hated. I turned his mountains into a wasteland and left his inheritance to the jackals in the desert. 4 “The descendants of Esav may say, ‘We have been beaten down, but we will rebuild the ruins.’ “Yet, this is what HaShem (YHVH: Mercy) of Heavens Armies says: They may rebuild, but I will tear it down. They will be called ‘the Wicked Land’ and ‘the people with whom HaShem (YHVH: Mercy) is always angry.’ 5 You will see these things with your own eyes and say, ‘Even outside the borders of Israel HaShem (YHVH: Mercy) is great.’ –Malachi 1:2-5 © Yaakov Brown 2017 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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