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அமலேக்கியர் பகுதி 1 Who were the amalekites வேதாகம கால தேவனின் எதிரிகள்
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Amalek and Israel • According to the Bible, Amalek was the first enemy that Israel encountered after the crossing of the Sea of Reeds. Inasmuch as contemporary archaeology has convinced most biblicists that the biblical traditions of enslavement in Egypt, wilderness wandering, and conquest of the land are unhistorical, traditions about Amalek and Israel in the pre-settlement period probably reflect later realities. In effect, by setting encounters with Amalek in the days of Moses and Joshua, the writers of the Bible were saying that hostilities existed from time immemorial. Among these traditions we find that Amalekites attacked the Israelites in a pitched battle at Rephidim, which, to judge by the Bible (Ex. 17:6, 7, 8–16; 18:5), is in the neighborhood of Horeb; if the locality Massah and Meribah (17:7) is to be found in the region of Kadesh-Barnea or is identical with it (Num. 20:1–14, 24; Ezek. 47:19), then this battle was waged in the northern part of the Sinai Peninsula. The Book of Exodus relates that Joshua fought against Amalek under the inspiration of Moses, who was supported by Aaron and Hur, and that he mowed them down with the sword. Amalek was not destroyed, however, and at the end of this war Moses was ordered to write in a document, as a reminder, that the Lord would one day blot out the memory of Amalek from under the heaven. In commemoration of the victory, Moses built an altar which he called YHWH-Nissi, and proclaimed that The Eternal will be at war against Amalek throughout the ages. This implies that Israel is commanded to wage a holy war of extermination against Amalek (Deut. 25:12–19), for in the early days the wars of Israel and the wars of the Lord were synonymous expressions (cf., e.g., Judg. 5:23). • The name Amalek is not mentioned in writings outside the Bible. The proposed identification of the Amalekites with the Amaw or the Shasu of Egyptian sources is untenable. In the biblical genealogical system, Amalek is the son of Esau's son Eliphaz by Eliphaz's concubine Timna (Gen. 36:12). On the analogy of the genealogies of the sons of Nahor by concubinage (Gen. 22:24) and of Abraham's sons by Keturah and Hagar it may be surmised that Amalek's genealogy was intended to imply his special status as a nomad as distinct from the sedentary Edomites, in the same way as the Ishmaelites or the children of Keturah were distinct from the sedentary descendants of Abraham. There may be geographical significance in the listing of Amalek after Edom in the Song of Balaam (Num. 24:18, 20).Those among the Amalekites who lived in the border regions maintained a relationship to the Kenites, who certainly lived near the permanent settlements (I Sam. 15:6). Whereas the Kenites passed into permanent settlement during the First Temple period and were assimilated in Judah (I Chron. 2:55), the Amalekites did not deviate from their desert nomadic character until they ceased to exist. Some believe that this Amalekite patronage of the Kenites is also mentioned in Judges 1:16, reading (in accordance with a few Septuagint manuscripts and the Latin Vulgate version) and they settled with the Amalekite instead of and they settled with the people. However, such an interpretation contradicts the meaning of the chapter – whose purpose is to relate how various tribes and families became annexed to Judah, i.e., the people. This reading which occurs only in secondary versions of the Septuagint and not in original ones can be explained as an attempt to interpret a difficult passage in the light of I Samuel 15:6, i.e., the verse in the Song of Deborah where it says of Ephraim they whose root is in Amalek (Judg. 5:14). Without raising the possibility of textual reconstruction in detail, it may be established, by drawing a parallel with the element people, which appears repeatedly in this song, that the name Amalek in the masoretic text is the authentic one. Hence the meaning of the name in this context is not merely geographic (Judg. 12:15), but serves to indicate the warlike nature of Ephraim, beside Benjamin. It is unimaginable that such a juxtaposition would have been possible after the consciousness of the divine war of extermination against Amalek had taken root in Israel.
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