At the very least, these texts indicate that Edom did not act in a way that would be expected of a sibling in this time of distress. Because of this, the writings from this period have harsh words for their neighboring country, a theme that is particularly prominent in the prophetic literature Isa 34 ; Ezek 35 ; Obad ; Mal But is this what Edom should be most remembered for, and did it deserve this severe representation? One prominent example is found in Deut , as the Israelites make their way toward the land of promise after their time in the wilderness.
Thus, the picture of Edom and the Edomites does have some positive dimensions see also Deut Others maintain, however, that this widespread anti-Edom tradition must have come from somewhere, and the idea that it emerged without any historical basis is unlikely. Brad Anderson, "Edom", n. His research focuses on the Pentateuch and the prophetic literature, as well as biblical reception history. The Hebrew Bible contains a variety of views about foreigners and their relationship to Israel and to God, reflecting the fact that Israel was in nearly constant contact with foreign peoples.
According to the Bible, King David reigned over a large territory and his son Solomon over an even larger one. After the death of King Solomon, the kingdom was divided in two. The territory known as Moab, is located on the east side of the Dead Sea, across from the wilderness of Judah.
View more. Esau's Descendants 1These are the descendants of Esau that is, Edom. They will be afraid o You shall not abhor any of the Egyptians, because you were an alien residing in their land. When he returned, he killed eighteen thousand Edomites in the Valley of Salt.
Tear it down! Down to its foundations! Judgment on the Nations 1Draw near, O nations, to hear; O peoples, give heed! Let the earth hear, and all that fills it; the world, and all that comes from it. The word of the Lord to Israel by Malachi. Israel Preferred to Edom 2I have loved you, says the Lord. Hebrew is regarded as the spoken language of ancient Israel but is largely replaced by Aramaic in the Persian period.
This list has been analyzed by numerous scholars in an attempt to derive from it information about the history of Edom, its chronology and the possibility of synchronization, its monarchy, and its character. It is clear from this list that the monarchy in Edom was not dynastic. Not one of the kings of Edom is said to be son of the former king. However, it should not be deduced from this, as has been done by several scholars, that the monarchy was not consistent.
The formula: "when … died, … succeeded him as king" attests to the consistency and continuity of the monarchy. Further, it should be pointed out that there was no central authority based in one capital city.
The fact that the king's capital or place of origin is mentioned shows that there was no common ruling city for even two of the kings cf. The two informative statements were variously interpreted by scholars. From the statement about Hadad son of Bedad E. Meyer tried to establish a synchronistic connection with events in Israel, namely that Hadad, who defeated the Midianites, was a contemporary of Gideon who defeated the Midianites.
On the basis of this they attempted to derive chronological conclusions with regard to the history of the kings of Edom. There is no certainty, however, about Gideon's time, and even less about the time of the kings of Edom, concerning whom there is no chronological information. From the information about Hadar's wife's lineage on her mother's side, and from the naming of her mother and grandmother, W.
Albright attempted to deduce the existence of a royal dynasty in Edom which passed in succession on the side of the mother and not the father. Thus, the king's son-in-law because he marries the queen's daughter is heir to the throne. A general conclusion of this nature, derived from a single comment, is, however, difficult to maintain. Moreover, there are no examples of such a custom in the ancient Near East to support this hypothesis the example of Saul-Michal-David cannot be explained in this way.
It is most difficult to assess the dating of Edom's kings since, as has been stated, there is no chronological information given in regard to this period. It is only known that it ended at the time of David's conquest of Edom. If this assumption is correct, namely, that at the time of the Exodus, Edom was ruled by chiefs and not by kings, then the period of these kings can be set from the middle of the 12 th century to the end of the 11 th century B. During this period of chiefs and kings, Edom was strong and its borders well-fortified by a series of border fortresses which prevented the penetration of nomadic tribes from the desert.
A series of fortresses was discovered during the archaeological survey in eastern and southern Edom, and some also in western Edom.
In the north, Edom shared a common border with Moab, with which it apparently had close and good neighborly relationships. There is almost no biblical information in regard to contacts between Israel and Edom during this period, except that Edom is listed among the nations oppressing Israel which Saul defeated at the end of this period I Sam.
In Psalm 83, which is assumed by B. Mazar and S. Feigin to be from the period of the judges, Edom as well as Amalek and Gebal which belong to Edom is also mentioned as joining with Israel's other neighbors against Israel.
It appears, however, that these two mentions are schematic and it is difficult to arrive at historically valid conclusions from the appearance of Edom in these lists. In David's wars of expansion, Edom was conquered after a decisive defeat in the Valley of Salt.
This is echoed in three biblical sources — actually three accounts of the same battle. According to I Chronicles , "Abishai son of Zeruiah slew 18, Edomites in the Valley of Salt," while according to Psalm , it was Joab who defeated Edom, and here there is a different number given for Edom's casualties — 12, While a few scholars held that these are accounts of battles led by the different people mentioned, it appears that they are, in fact, different accounts of the same event, and the numbers are schematic.
In any event, in order to clarify the historical aspects, it appears that the original historical version is that Joab defeated Edom. The introduction of Abishai in Chronicles is aimed against Joab and is based on the wars in eastern Transjordan in which Joab and Abishai led the armies. The war was attributed to David because it appears that the victories of Joab, his military commander, were credited to the king, David, as was the case in the defeat of Rabbath-Benei-Ammon II Sam.
Edom suffered a decisive defeat, apparently after a difficult battle. Contrary to his custom with regard to the other nations of Transjordan, David did not leave the Edomite monarchy in power but made Edom into an Israelite province ruled by appointed governors II Sam. There is additional information about this battle in I Kings —16 which states that "For six months did Joab remain there with all Israel, until he had cut off every male in Edom.
Israel's rule of Edom by means of governors lasted throughout David's reign and apparently also through most of Solomon's time, until Hadad, a descendant of the last Edomite king, rebelled against Solomon.
It is difficult to determine whether Hadad was the son or the grandson of the last king of Edom. Actually, this was the introduction of a dynastic monarchy in Edom. In the opinion of Edward Meyer the Edomites were loyal to their last king. This Hadad, who fled to Egypt during the conquest of Edom, received personal aid and political support in Egypt, and returned to Edom after David's death I Kings — According to the Septuagint, what is said about Aram in I Kings refers to Edom, and it thus turns out that this Hadad rebelled at the beginning of Solomon's reign and ruled Edom.
It is difficult to accept this version, however, since it would mean that at the beginning of his reign, a time of prosperity and growth, of the development of the Negev and Arabah, and of maritime and inland trade, Solomon did not have absolute control over Edom and over the routes which crossed its territory. It would therefore appear that Edom's liberation was possible only at the end of Solomon's reign.
There is no information about Edom from the end of Solomon's reign until Jehoshaphat's, either from the Bible or from other sources. It may be assumed that after the collapse of Solomon's kingdom and its division, and especially after Shishak's campaign in Judah and Israel, Edom finally overthrew the yoke of Israel's rule and established an independent kingdom, which lasted around 50 years, until the time of Jehoshaphat.
In fact, there is an explicit statement in this regard from which it can be understood that not only was Edom conquered by Jehoshaphat but he dealt with it as did David and turned it into a province ruled by governors. Chronicles writes in connection with Jehoshaphat that "there was no king in Edom; a deputy was king" I Kings The conquest of Edom probably stemmed from the same economic motivations which existed at the time of David and Solomon. Edom became subject to Judah, and, during the period of subjection, "the king of Edom" probably the "deputy" mentioned above joined the campaign of Joram king of Israel and Jehoshaphat king of Judah against Mesha, the rebellious king of Moab, which passed "through the wilderness of Edom" II Kings The participation of the "king of Edom" angered the king of Moab, who attempted first and foremost "to break through opposite the king of Edom" The failure of this campaign led to the weakening of the rule of Judah and Israel in eastern Transjordan, as well as Judah's rule in Edom.
It is explicitly stated that during the time of Joram, Edom rebelled against Judah: "In his days Edom revolted from under the hand of Judah, and madea king over themselves" II Kings Joram attempted at the beginning of his reign probably in B. Edom maintained its independence for about 60 years, until the middle of Amaziah's reign. While they were excavating piles of spent slag waste from copper smelting , they found leftover charcoal used to heat the smelters.
By radiocarbon dating this charcoal, they could determine with precision how old the slag was. The researchers then analyzed the minerals and metals within the slag to determine how smelting techniques changed over the centuries. Lower concentrations of copper in the slag, for example, mean that more was extracted during smelting, indicating improvements in the process. The presence or absence of other minerals can show changes in the additives that were used during smelting. From through B. The improvements tended to appear in tandem across various sites in the Arabah Valley, though, indicating that the copper operations were under the supervision of a common government.
At the same time, there are some things that damage the reputation of a pastor that would mean they should not be in spiritual leadership any longer.
This is always a good prayer to pray. We should live and serve in a way that if the truth of our life is exposed, we would not be greatly ashamed. Do you believe God would allow a polygamous relationship to continue after salvation if we had a modern day Solomon who got saved?
First of all, I can give you the wisdom that I have received from pastors, missionaries and christian workers whom I know have served the Lord in Africa and have dealt with tribal peoples among whom polygamy was common. They would be faced with the question, what do we do? This is what the pastors, missionaries, and christian workers would say to them: First of all, you would do more harm than good to your wives and to the children of those wives if you were to divorce them.
You must not add any additional wives to your family, and you can never be in church leadership, because you do not fit the qualification spoken of In the pastoral epistles. You are not the husband of one wife but of several. If there was such a command, then we would do it no matter the outcome. Because there is not such a command, we see that more harm than good would come from doing this.
The most straightforward answer I could give you to that is, no with reservations. The Bible does not condemn all consumption of alcohol. It absolutely condemns drunkenness. However, there are many people who can drink without becoming impaired or drunk, and there are two important exceptions to this.
Number one, the case of those who would stumble the weakness of another brother should not do it. It would be a torturous temptation for their brother.
The other exception is this. There is wisdom for Christian leaders to abstain from alcohol. Our website uses cookies to store user preferences. By proceeding, you consent to our cookie usage. Please see our Privacy Policy for cookie usage details. We may request cookies to be set on your device. We use cookies to let us know when you visit our websites, how you interact with us, to enrich your user experience, and to customize your relationship with our website.
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How can we be filled more and more with the Holy Spirit? How can we be filled with more and more of the Holy Spirit?
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