Edom (//; Hebrew: אֱדוֹם, Modern Edom Tiberian ʼĔḏôm ; "red"; Assyrian: Udumi; Syriac: ܐܕܘܡ) or Idumea (Greek: Ἰδουμαία, Idoumaía; Latin: Idūmaea) was a Semite-inhabited historical region of the Southern Levant located south of Judea and the Dead Sea mostly in the Negev. It is mentioned in biblical records as a 1st millennium BC Iron Age kingdom of Edom, and in classical antiquity the cognate name Idumea was used to refer to a smaller area in the same region. The name Edom means "red" in Hebrew, and was given to Esau, the elder son of the Hebrew patriarch Isaac, once he ate the "red pottage", which the Bible used in irony at the fact he was born "red all over". The Torah, Tanakh and New Testament thus describe the Edomites as descendants of Esau.
|The name 'ydwma' ('Aduma') which was translated into "Edom"
The Edomites may have been connected with the Shasu and Shutu, nomadic raiders mentioned in Egyptian sources. Indeed, a letter from an Egyptian scribe at a border fortress in the Wadi Tumilat during the reign of Merneptah reports movement of nomadic "shasu-tribes of Edom" to watering holes in Egyptian territory. The earliest Iron Age settlements—possibly copper mining camps—date to the 9th century BC. Settlement intensified by the late 8th century BC and the main sites so far excavated have been dated between the 8th and 6th centuries BC. The last unambiguous reference to Edom is an Assyrian inscription of 667 BC; it has thus been unclear when, how and why Edom ceased to exist as a state, although many scholars point to scriptural references in the Bible, specifically the historical Book of Obadiah, to explain this fact.
Edom is mentioned in Assyrian cuneiform inscriptions in the form "Udumi" or "Udumu"; three of its kings are known from the same source: Ḳaus-malaka at the time of Tiglath-pileser III (c. 745 BC), Malik-rammu at the time of Sennacherib (c. 705 BC), and Ḳaus-gabri at the time of Esarhaddon (c. 680 BC). According to the Egyptian inscriptions, the "Aduma" at times extended their possessions to the borders of Egypt. After the conquest of Judah by the Babylonians, Edomites settled in the region of Hebron. They prospered in this new country, called by the Greeks and Romans "Idumaea" or "Idumea", for more than four centuries. Strabo, writing around the time of Christ, held that the Idumaeans, whom he identified as of Nabataean origin, constituted the majority of the population of Western Judea, where they commingled with the Judaeans and adopted their customs.
The Edomites' original country, according to the Tanakh, stretched from the Sinai peninsula as far as Kadesh Barnea. Southward it reached as far as Eilat, which was the seaport of Edom. On the north of Edom was the territory of Moab. The boundary between Moab and Edom was the Wadi Zered. The ancient capital of Edom was Bozrah. According to Genesis, Esau's descendants settled in this land after displacing the Horites. It was also called the land of Seir; Mount Seir appears to have been strongly identified with them and may have been a cultic site. In the time of Amaziah (838 BC), Selah (Petra) was its principal stronghold, Eilat and Ezion-geber its seaports.
Genesis 36 lists the kings of Edom:
These are the kings who ruled in the land of Edom before a king ruled the children of Israel. And Bela ben Beor ruled in Edom, and the name of his city was Dinhabah. And Bela died, and Jobab ben Zerah from Bozrah ruled in his place. And Jobab died, and Husham of the land of Temani ruled in his place. And Husham died, and Hadad ben Bedad, who struck Midian in the field of Moab, ruled in his place, and the name of his city was Avith. And Hadad died, and Samlah of Masrekah ruled in his place. And Samlah died, and Saul of Rehoboth on the river ruled in his place. And Saul died, and Baal-hanan ben Achbor ruled in his place. And Baal-hanan ben Achbor died, and Hadar ruled in his place, and the name of his city was Pau, and his wife's name was Mehetabel bat Matred bat Mezahab. And these are the names of the clans of Esau by their families, by their places, by their names: clan Timnah, clan Alvah, clan Jetheth, clan Aholibamah, clan Elah, clan Pinon, clan Kenaz, clan Teman, clan Mibzar, clan Magdiel, clan Iram.
The Hebrew word translated as leader of a clan is aluf, used solely to describe the Dukes of Edom and Moab, in the first five books of Moses. However beginning in the books of the later prophets the word is used to describe Judean generals, for example, in the prophecies of Zachariah twice (9:7, 12:5–6) it had evolved to describe Jewish captains, the word also is used multiple times as a general term for teacher or guide for example in Psalm 55:13. Today it is used for a description of high rank in the Israeli Defence Force, and as a surname. However the modern Hebrew word may come from the root elph (thousands) rather than alph (to teach or to guide) as Strong connects the Edomite root used in the 5 books of Moses. Aluph as it is used to denote teach or guide from the Edomite word for Duke is used 69 times in the Tanakh.
If the account may be taken at face value, the kingship of Edom was, at least in early times, not hereditary, perhaps elective. First Chronicles mentions both a king and chieftains. When the King of Edom refused to allow the children of Israel to pass through his land on their way to Canaan, they detoured around the country because of his show of force or because God ordered them to do so rather than wage war. The King of Edom did not attack the Israelites, though he prepared to resist aggression.
Nothing further is recorded of the Edomites in the Tanakh until their defeat by King Saul of Israel in the late 11th century BC. Forty years later King David and his general Joab defeated the Edomites in the "Valley of Salt", (probably near the Dead Sea). An Edomite prince named Hadad escaped and fled to Egypt, and after David's death returned and tried to start a rebellion, but failed and went to Syria (Aramea). From that time Edom remained a vassal of Israel. David placed over the Edomites Israelite governors or prefects, and this form of government seems to have continued under Solomon. When Israel divided into two kingdoms Edom became a dependency of the Kingdom of Judah. In the time of Jehoshaphat (c. 914 BC) the Tanakh mentions a king of Edom, who was probably an Israelite appointed by the King of Judah. It also states that the inhabitants of Mount Seir invaded Judea in conjunction with Ammon and Moab, and that the invaders turned against one another and were all destroyed. Edom revolted against Jehoram and elected a king of its own. Amaziah attacked and defeated the Edomites, seizing Selah, but the Israelites never subdued Edom completely.
Although the Idumaeans controlled the lands to the east and south of the Dead Sea, their peoples were held in contempt by the Israelites. Hence the Book of Psalms says "Moab is my washpot: over Edom will I cast out my shoe". According to the Torah, the congregation could not receive descendants of a marriage between an Israelite and an Edomite until the fourth generation. This law was a subject of controversy between Shimon ben Yohai, who said it applied only to male descendants, and other Tannaim, who said female descendants were also excluded for 4 generations. From these, some early conversion laws in halacha were derived.
During the revolt of the Maccabees against the Seleucid kingdom (early 2nd century BE), II Maccabees refers to a Seleucid general named Gorgias as "Governor of Idumaea"; whether he was a Greek or a Hellenized Edomite is unknown. Some scholars maintain that the reference to Idumaea in that passage is an error altogether. Judas Maccabeus conquered their territory for a time in around 163 BC. They were again subdued by John Hyrcanus (c. 125 BC), who forcibly converted them, among others, to Judaism and incorporated them into the Jewish nation, despite the opposition of the Pharisees. Antipater the Idumaean, the progenitor of the Herodian Dynasty along with Judean progenitors, that ruled Judea after the Roman conquest, was of mixed Edomite/Judean origin. Under Herod the Great Idumaea province was ruled for him by a series of governors, among whom were his brother Joseph ben Antipater and his brother-in-law Costobarus.
According to Josephus, the siege of Jerusalem by Titus, 20,000 Idumaeans, under the leadership of John, Simeon, Phinehas, and Jacob, helped the Zealots fight for independence from Rome, who were besieged in the Temple. See Zealot Temple Siege for more information. After the Jewish Wars, the Idumaean people are no longer mentioned in history, though the geographical region of "Idumea" is still referred to at the time of St. Jerome.
In Rabbinic Literature
In Rabbinic Literature, with time Edom became associated with Rome. The reasons for this and whether it is an adequate comparison are disputed, or literal which is also disputed. Edom was a slang word for Rome specifically its empire among diaspora Italian Jews, but the correctness or historicity of this slang is dubious. The first oral connection diaspora Jews made between Edom and Rome is derived from the propaganda of the Bar Kokhba revolt. Rabbi Meir used Biblical quotes to spread this. In many instances Rome and Edom are used interchangeably in Ashkenazic and Italian diaspora Jewish literature.
The title of a revisionist interpretive novel which blames historical anti-Semitism of the past century and a half on the Jews themselves, by Albert S. Lindemann, titled "Esau's Tears: Modern Anti-Semitism and the Rise of the Jews." Cambridge University Press, 1997, is a reference to the Jewish tradition of connecting Rome or Catholic Christianity with Edom. And is a reversal of a previous Catholic authored work on anti-Semitism Flannery's the "The Anguish of the Jews", which blames anti-Semitism on those who carried it out rather than "Jewish rise" and "Jewification" as Lindemann puts it. The title is meant to denote the "racism of Jews" against Catholics and the persecution of Esau (Catholics) by the Jews. Lindemann is using the naming by Jews of Catholics 'Esau' as evidence to the need of non-Jews to dislike and persecute Jews.
The nature of Edomite religion before their conversion to Judaism is largely unknown. As close relatives of other Levantine Semites, they may have worshiped such gods as El, Baal, Kaus and Asherah. The oldest biblical traditions place Yahweh as the deity of southern Edom, and may have originated in "Edom/Seir/Teman/Sinai" before being adopted in Israel and Judah.
In Antiquities of the Jews, Book 15, chapter 7, section 9, Josephus notes that Costobarus, appointed by Herod to be governor of Idumea and Gaza, was descended from the priests of "the Koze, whom the Idumeans had formerly served as a god."
For an archaeological text that may well be Edomite, reflecting on the language, literature, and religion of Edom, see Victor Sasson, "An Edomite Joban Text, with a Biblical Joban Parallel", Zeitschrift fur die Alttestamentliche Wissenschaft 117 (Berlin 2006), 601–615.
Islamic literature tells us that they followed prophet Aabir (Eber) and used to fast on the tenth of Iyyar for those killed by the Israelites on their escape from Egypt. However, they also blackened the faces of adulterers, believed God's hands are tied, worshipped Uthras as the sons of God, and threw the Torah behind their backs.
The Kingdom of Edom drew much of its livelihood from the caravan trade between Egypt, the Levant, Mesopotamia, and southern Arabia, along the Incense Route. Astride the King's Highway, the Edomites were one of several states in the region for whom trade was vital due to the scarcity of arable land. It is also said that sea routes traded as far away as India, with ships leaving from the port of Ezion-Geber. Edom's location on the southern highlands left it with only a small strip of land that received sufficient rain for farming. Edom probably exported salt and balsam (used for perfume and temple incense in the ancient world) from the Dead Sea region.
Khirbat en-Nahas is a large-scale copper-mining site excavated by archaeologist Thomas Levy in what is now southern Jordan. The scale of tenth-century mining on the site is regarded as evidence of a strong, centralized 10th century BC Edomite kingdom.
- LDS.org: "Book of Mormon Pronunciation Guide" (retrieved 2012-02-25), IPA-ified from «ē´dum»
- Piotr Bienkowski, "New Evidence on Edom in the Neo-Babylonian and Persian Periods", in John Andrew Dearman, Matt Patrick Graham, (eds), "The land that I will show you: essays on the history and archaeology of the Ancient Near East in honour of J. Maxwell Miller" (Sheffield Academic Press, 2001), pp.2198ff
- Genesis 25:30
- Redford, Egypt, Canaan and Israel in Ancient Times, Princeton Univ. Press, 1992. p.228, 318.
- Müller, Asien und Europa, p. 135.
- Ptolemy, "Geography," v. 16
- Strabo, Geography Bk.16.2.34
- Deuteronomy 1:2; Deuteronomy 2:1–8
- Judges 11:17–18; II Kings
- Deuteronomy 2:13–18
- Genesis 36:33; Isaiah 34:6, Isaiah 63:1, et al.
- II Kings
- I Kings
- Genesis 36:31–43
- Hebrew word #441 in Strong's Concordance
- Gordon, Bruce R. "Edom (Idumaea)". Regnal Chronologies. Retrieved 2006-08-04.
- Richard Gottheil, Max Seligsohn (1901-06-19). "Edom, Idumaea". The Jewish Encyclopedia 3. Funk and Wagnalls. pp. 40–41. LCCN:16014703. Retrieved 2005-07-25.
- I Chronicles
- Numbers 20:19, King James Version 1611
- Numbers 20:14–21
- Deuteronomy 2:4–6
- 1 Samuel 14:47
- II Samuel; I Kings
- II Samuel; Josephus, Jewish Antiquities viii. 7, S 6
- II Samuel
- II Kings
- II Chronicles
- II Kings; II Chronicles
- II Kings; II Chronicles
- Psalms 137:7; Obadiah 1:11–14
- Isaiah 34:5–8; Jeremiah 49:7–22; Obadiah passim; for a possible treaty violation, see Jason C. Dykehouse, "An Historical Reconstruction of Edomite Treaty Betrayal in the Sixth Century BC. Based on Biblical, Epigraphic, and Archaeological Data" (Ph.D. diss., Baylor University, 2008).
- Psalms 60:8 & Psalms 108:9
- Deuteronomy 23:8–9
- Yevamot 76b
- Josephus, "Ant." xii. 8, §§ 1, 6
- ib. xiii. 9, § 1; xiv. 4, § 4
- Mark 3:8
- Josephus, Jewish Wars iv. 4, § 5
- "Edom as Rome". Edom. Jewish Virtual Library. Retrieved 16 May 2012.
- Margolioth p. 610/2
- R. Meir even connects it with the verse (Isa. 21:11), "The vision of Dumah" = the vision of Dome (דומי = רומי, Rome, TJ, Ta'an. 1:1, 64a see ed. princ.); also "The re'emim [wild-oxen] shall come down with them" (Isa. 34:7) is read as "The Romans shall come down with them" (PdRK 7, 11, ed. Mandelbaum, p. 134). The previous verses (5–6) speak of Edom (cf. also Targ. Jon. ed. Sperber, Isa. 9, "The streams thereof shall be turned into pitch": "The streams of Rome shall be turned into pitch"). Many scholars are of the opinion that the source of this identification lies in the connection between *Herod, a descendant of Edomite proselytes, whose evil rule over Judea left a harsh impression and the intensification of Roman rule in Judea, especially as Herod was virtually a vassal of Rome. However these conjectures cannot be accepted. Not only are substantial proofs lacking, but the identification appears only in the second quarter of the second century C.E., more than four generations after the death of Herod. It seems, therefore, that its source is to be sought elsewhere.
- At the end of the tannaitic period, and still more in the amoraic, the identification became very widespread, and the overwhelming majority of homilies about Edom speak explicitly of Rome. Thus it was stated that Rome was founded by the children of Esau, and Rome was identified as one of the cities of the chiefs of Esau enumerated at the end of Genesis 36 (these identifications occur not only in the Midrashim and the Talmuds but also in the Palestinian *Targums of the Torah and in the Targums to Lamentations and Esther). At a still later period the term became a synonym for Christian Rome and thence for Christianity in general, and allusions were even found to *Constantinople among the cities of Edom (and see *Caesarea)
- Mark S. Smith, "The origins of biblical monotheism", (Oxford University Press, 2001) pp.140–145
- Kings of Controversy Robert Draper National Geographic, December 2010.
- Gottheil, Richard and M. Seligsohn. "Edom, Idumea." Jewish Encyclopedia. Funk and Wagnalls, 1901–1906; which cites:
- This article incorporates text from a publication now in the public domain: Jewish Encyclopedia. 1901–1906.
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