The Glorious Future of Judah
Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. Joel 3:19
Egypt shall be... In contrast with the God-given abundance of Judah (Joel 3:18), the lands of her enemies (represented by Egypt and Edom) will be infertile (desolate and a desert waste). The reason for this severe judgment is their mistreatment of the people of Judah. Israel’s enemies are guilty of violence and of shedding innocent blood.
Egypt...
מִצְרַיִם
miṣrayim
A proper noun designating Mizraim:
A. The son of Ham, Noah's son, and the ancestor of Egypt and its people. The name is the name of Egypt in Hebrew. Mizraim fathered several sons from whom other people came (1Chr. 1:8).
B. An ancient land and nation that has a history going back beyond 3000 B.C. The word Egypt comes from the Greek term Aiguptos. The Hebrew name in the Old Testament is miṣrayim. The meaning of this word is uncertain. It is in a dual form and may hint at the Upper and Lower geographical aspects of this ancient nation. It occupied the northeastern corner of the African continent. It has been called the gift of the Nile, referring to its central river which is the lifeblood of the nation. The Nile or river of Egypt; Gen. 15:18 flows from the south to the northern delta where it empties into the Mediterranean. The Nile's seasonal flooding provided the land and people yearly with rich soil and abundant crops for food. To the south, past the cataracts of the Nile, lay Nubia, Cush, and Ethiopia, as well as the White Nile and Blue Nile, the highland tributaries of the Nile itself. The nation Israel and her ancestors had both friendly and hostile encounters with Egypt (Gen. 12:40-41, Exo. 1-15).
Egypt was famed for its reception and nurture of the patriarchs (Gen. 41, 42, 43-50) but was infamous for its enslavement and oppression of the Israelites until the Lord delivered His people at the Exodus (ca. 1446 B.C. or ca. 1220 B.C.). Throughout the Old Testament after the Exodus, Egypt was a thorn in the flesh of Israel.
The patriarchs encountered Egypt during the years ca. 2134-1786 B.C., the Middle Kingdom of Egypt. The Second Intermediate Period (1786-1540 B.C.) probably saw the appearance of Joseph and the Hebrews in the land of Goshen, a northeastern area of the Nile Delta region. During the New Kingdom Era (ca. 1552-1069 B.C.), Israel was enslaved and freed (Ex. 1-15).
It is not the purpose of this article to trace the contacts of Egypt and Israel throughout the Old Testament, but in general, Egyptian power and influence on Israel declined greatly after the Exodus event. The last king of northern Israel (Hoshea) hoped futilely that Egypt would help him against Assyria (2Kgs. 17:1-4). Assyria became dominant in the affairs of Israel until ca. 612-605 B.C. Then Babylon became the dominant superpower of the Middle East (650-538 B.C.), then Persia (538-332 B.C.). All three of these secular powers exerted their influence in Egypt as well as Canaan.
C. The designation of the inhabitants of Egypt (see A and B above) simply took on the name of the nation itself.
for the violence... Either in the land of Judah; as well in their own land, Egypt and Edom. This respects the violence and outrages committed by the antichristian states upon the true professors of the Christian religion.
Because they have... The Waldenses and Albigenses, and others, whose innocent blood, in great quantities, has been spilled by them.
Antichrist is represented as, drunk with the blood of the martyrs of Jesus, and in whom will be found the blood of all the prophets and saints. And for this reason, ruin and destruction will come upon him and his followers, and blood will be given them to drink, for they are worthy (Rev. 17:6).
Egypt symbolizes the evil world. Edom was opposed to God from the beginning. This is a curse spoken against the enemies of God and His people.
shall be...
הָיָה
hāyāh
A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).
The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods Exo. 20:3); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deut. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts Gen. 9:2); to express the idea of better than or a comparison (Eze. 15:2), as in the idea of too small (Exo. 12:4).
a desolation...
שִׁמְמָה
šimmāh, שְׁמָמָה
šemāmāh
A feminine singular noun meaning desolation, waste. This noun can be used to refer to many things such as land, cities, or houses (Exo. 23:29; Lev. 26:33; Isa. 1:7). Most often it is used in conjunction with a passage describing what did happen to the land of Israel after God judged His people and sent them into exile. This shows the totality of the destruction that Israel endured. Nothing was to be saved from this destruction. Fields and vineyards were turned into wastelands and desolate fields after God's judgment (Jer. 12:10). God allowed such desolation as a punishment for the sins of His people because they refused to repent. This punishment could even fall on people of other nations, such as the Edomites (Eze. 33:28-29; 35:3).
and Edom...
אֱדוֹם
’eḏôm, אֱדֹם
’eḏōm
A proper noun designating Edom:
A. A proper noun used as another name for Esau (Gen. 25:30; 36:1, 36:8, 36:19, 36:43). Edom was the firstborn or oldest son of Isaac and Rebekah but lost his birthright when he sold it to Jacob for a pot of "red stuff" (NASB) or "red stew" (Gen. 25:30, NIV). His name came from a root meaning "red" or "ruddy" (Gen. 25:24, 25:30). He was the twin brother of Jacob, son of Isaac.
B. The name also describes the country or people of Edom, Esau's descendants. His descendants lived in Edom the land even in Jacob's day (Gen. 32:3,4; 36:6-43). They had kings before Israel had any kings (Gen. 36:31-39). The nation existed at the time of the Exodus. They refused to let Israel pass through their land (Num. 20:14-21) even though they were physically related to Israel. Obadiah prophesied against Edom for not helping Israel and for fostering Babylon's destruction of Jerusalem and Judah (Oba. 1:1; Psm. 137:7). David controlled the land in his reign (2Sam. 8:13-14), but there was tribal warfare against Edom often (1Kgs. 11:14-16). Sometimes Israel and Edom fought as allies (2Kgs. 3:4-27). Sela, capital city of Edom, ensconced high in the rocky crags of Edom, was captured in the time of Amaziah of Judah (2Kgs. 14:7; 2Chr. 25:11-12). Edom's gods were largely gods or goddesses of fertility. The language of Edom was similar to Hebrew and Moabite. The area of Edom, on the southeast corner of the Dead Sea, featured a reddish sandstone.
shall be... same as above.
a desolate... same as above.
wilderness...
מִדְבָּר
miḏbār
I. A masculine noun meaning mouth, speech. It refers to the human instrument of talking, the mouth, but in context its beauty and pleasantness are stressed (Song 4:3). It stands in parallel usage to lips which precedes it in the previous line.
II. A masculine noun referring to a desert, a wilderness. It indicates a wilderness area, a desert, or a pasture used for animals in general (Gen. 37:22; Job 38:26; Jer. 23:10; Joel 2:22); in reference to specific areas, especially the great Sinai wilderness (Deut. 2:7). Several other specific wilderness areas are indicated: the wilderness of Shur (Exo. 15:22); of Qedesh (Psm. 29:8); of Beersheba (Gen. 21:14); of En Gedi (1Sam. 24:1,2) and others. It is used figuratively of the Lord making Israel like a wilderness (Hos. 2:3,5); and of the Lord depicted as a possible wilderness to His people (Jer. 2:31). Some wilderness areas featured cities and villages (Jos. 15:61; Isa. 42:11).
for...
מִן
min, מִנִּי
minniy, מִנֵּי
minnēy
A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since, so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9,5; Jdg. 15:7; Psm. 40:2,3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ meaning from serving (Exo. 14:5); with bāla‛ meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, "that . . . not" (Deut. 33:11). Other uses almost always fall under one of the above categories.
the violence...
חָמָס
ḥāmās
A masculine noun meaning violence, wrong. It implies cruelty, damage, and injustice. Abraham's cohabiting with Hagar is described as a wrong done to Sarah (Gen. 16:5). In relation to physical violence, cruelty is implied (Jdg. 9:24). When coupled with the term instrument or weapon, it becomes an attributive noun describing weapons or instruments of violence (Psm. 58:2 [3]). When it describes a person, it can mean an oppressor or a violent man (Prov. 3:31).
the children...
בֵּן
bēn
A noun meaning son that occurs almost five thousand times in the Old Testament. Although the most basic meaning and general translation is son, the direct male offspring of human parents (Gen. 4:25; 27:32; Isa. 49:15), it is more generally a relational term because of its variety of applications. This word can express an adopted child (Exo. 2:10); children in general, male and female (Gen. 3:16; 21:7; Exo. 21:5); descendants, such as grandsons (Jos. 22:24-25, 22:27; 2Kgs. 10:30); relative age (Gen. 5:32; 17:12; Prov. 7:7; Song 2:3); the male offspring of animals (Lev. 22:28; Deut. 22:6-7; 1Sam. 6:7, 6:10); a member of a guild, order, or class (1Kgs. 20:35; 1Chr. 9:30; Ezra 4:1); a person with a certain quality or characteristic (1Sam. 14:52; 2Sam. 3:34; 2Kgs. 14:14). It may also have a gentilic sense and designate a person from a certain place (Gen. 17:12; Psm. 149:2; Eze. 23:15, 23:17).
of Judah...
יְהוּדָה
yehûḏāh
A proper noun designating Judah:
A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives scepter, rulership; he would be prosperous and powerful in appearance (cf. also Deut. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).
B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish River of Egypt. Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.
The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).
Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomaniac building projects, he forced those outside of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).
Within Judah, God had chosen a king and established an eternal covenant (2Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.
C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).
D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).
E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).
F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).
because...
אֲשֶׁר
’ašer
This word functions as (a) a relative pronoun meaning which, who, that or (b) a conjunction meaning that, because, so that, as, so that. The use of the word is determined by its function in the sentence in which it is used. Its basic usage: (a) a relative pronoun (Gen. 21:2; Deut. 1:22; Isa. 5:28; Hos. 3:1); a relative pronoun with a preposition prefixed (Gen. 21:17; Exo. 5:11; 33:12); or with nouns placed before ’ašer in the construct or of state, e.g., Gen. 39:20, "The place where the king's prisoners were confined."
they have shed...
שָׁפַךּ
šāp̱aḵ
A verb meaning to pour out. In its most basic sense, this word refers to the pouring out of something, for example, fluid on the ground (Exo. 4:9; Deut. 12:16; 1Sam. 7:6); or blood on an altar (Exo. 29:12; Lev. 4:7; Deut. 12:27). In several instances, it describes the casting up of a mound against a city to form a siege ramp for attacking it (2Sam. 20:15; Eze. 4:2; Dan. 11:15). This word is also used idiomatically to refer to the shedding of blood (Gen. 9:6; 1Kgs. 2:31); especially of innocent blood (2Kgs. 21:16; Prov. 6:17). A dependent prayer is described as the pouring out of one's soul (1Sam. 1:15; Psm. 42:4,5); one's heart (Psm. 62:8,9; Lam. 2:19); or one's inner parts before the Lord (Lam. 2:11). God poured out both His wrath (Psm. 69:24,25; Isa. 42:25; Jer. 6:11; Hos. 5:10); and His grace (Joel 2:28-29; 3:1-2; Zec. 12:10) from heaven on people.
innocent...
נָקִי
nāqiy, נָקִיא
nāqiy’
An adjective meaning clean, free from, exempt. This term frequently refers to innocent blood, that is, the shed blood of an innocent individual (Deut. 19:10, 19:13; 21:8-9; 1Sam. 19:5; 2Kgs. 21:16; 24:4; Psm. 94:21; 106:38; Prov. 6:17; Isa. 59:7; Jer. 7:6; 22:3, 22:17). It also refers to a person who is innocent (Job 4:7; 17:8; 22:19, 22:30; 27:17; Psm. 10:8; 15:5; Prov. 1:11). According to Psm. 24:4, it is a necessary quality for those who will stand in the presence of the Lord. It also refers to those who are free from blame (Gen. 44:10); free from liability or punishment (Exo. 21:28; 2Sam. 14:9); released from an oath (Gen. 24:41; Jos. 2:17, 2:19-20); exempt from various obligations (Num. 32:22); or free from the obligation of military service (Deut. 24:5).
blood...
דָּם
dām
A masculine singular noun meaning blood of either humans or animals. It is commonly used with the verb šāp̱aḵ meaning to shed. Figuratively, it signifies violence and violent individuals: man of blood (2Sam. 16:8); house of blood (2Sam. 21:1); in wait for blood (Prov. 1:11); shedder of blood (Eze. 18:10). Blood also carries religious significance, having a major role in sacrificial rituals. The metaphor blood of grapes is used for wine (Gen. 49:11).
in their land...
אֶרֶץ
’ereṣ
A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Prov. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deut. 28:63-64; Jer. 7:7).
In contrast with the God-given abundance of Judah (Joel 3:18), the lands of her enemies represented by Egypt and Edom will be infertile desolate and a desert waste. The reason for this severe judgment is their mistreatment of the people of Judah. Israel’s enemies are guilty of violence and of shedding innocent blood.
If the Book of Joel was written in the ninth century b.c., the reference to Egypt in Joel 3:19 may allude to her acts of violence committed during the invasion of the Egyptian Pharaoh Shishak (ca. 926 b.c.; cf. 1Kgs. 14:25-26). But if the Book of Joel was written in the late preexilic or postexilic period, the invasion of Pharaoh Neco II may be in view (609 b.c.; cf. 2Kgs. 23:29-35). Obadiah also referred to Edomite sins against the Lord’s people (cf. Oba. 1:9-14).
