Ammon in the Bible

Ammon in the Bible is an ancient Semitic-speaking kingdom, was located to the east of the Jordan River, between the valleys of Arnon and Jabbok, in what is now Jordan. Its main city was Rabbah, also known as Rabbat Ammon, which corresponds to the present-day capital of Jordan, Amman. In the Hebrew Bible, the gods worshipped by the Ammonites are mentioned as Milcom and Molech. The inhabitants of this kingdom are referred to as the Children of Ammon or the Ammonites.

Etymology:

In Hebrew:
Word Root – אמון ( amón )

In Greek:
Word Root: Αμμωνίτης ( Ammonitis )

THE LEGACY OF THE AMMONITES

The Ammonites occupied the northern Central Trans-Jordanian Plateau from around the late second millennium BC until at least the second century AD. They managed to maintain their independence from the Neo-Assyrian Empire ( 10th to 7th centuries BC ) by paying tribute to the Assyrian kings, even as the empire expanded its influence across neighbouring kingdoms.

Historical records, such as the Kurkh Monolith, indicate instances where Ammonite kings fought alongside other regional powers, such as Israel and Syria, against Assyrian forces. During the Assyrian period, Ammon was often under the suzerainty of Assyria, with its kings paying tribute to Assyrian rulers like Tiglath Pileser III, Sennacherib, and Esarhaddon. This is evidenced by Assyrian tribute lists that document the tribute paid by Ammon, which amounted to one-fifth of what Judah paid. In subsequent periods, Ammon continued to play a significant role in regional politics. Kings like Amminadab I and his successors are mentioned in historical records, showcasing their involvement in regional conflicts and interactions with neighbouring powers.

Contrary to earlier beliefs, archaeological and historical evidence suggests that Ammon flourished during the Neo-Babylonian Empire (626 to 539 BC). Despite facing setbacks, such as being devastated by Nebuchadnezzar II in the 580s BC, Ammon persisted and even became a Babylonian province for a time. In the period of the Maccabean Revolt ( 167 to 160 BC ), the Ammonites are noted for resisting Jewish attempts to regain power under Judas Maccabaeus. Later, during the Roman conquest of the Levant in 63 BC, Ammon lost its distinct identity and gradually assimilated into the broader regional culture.

Struggles, Alliances, and Resistance of Ammonites

The Ammonites, are descendants of Ben-Ammi, son of Lot, and his younger daughter.

The older daughter had a son, and she named him Moab; he is the father of the Moabites of today. 38 The younger daughter also had a son, and she named him Ben-Ammi[b] ; he is the father of the Ammonites[c] of today. ( Genesis 19: 37–38 )

Their origins stem from a plot by Lot’s daughters to conceive children with their father after the destruction of Sodom and Gomorrah.
Ben-Ammi, meaning “son of my people,” was born from this union, alongside his half-brother Moab. Settling east of the Jordan River, the Ammonites displaced the Rephaim and inhabited the land between the Jabbok and Arnon rivers. They encountered giants known as Zamzummim, indicating a land of formidable inhabitants. However, the Amorite invasion led by King Sihon forced the Ammonites from their fertile lands near the Jordan, pushing them into the mountains and valleys to the east, thus dividing them from the Moabites. The relationship between the Ammonites and Israelites was marked by conflict and mutual antagonism.

During the Exodus, the Ammonites barred the Israelites from passing through their territory and later allied with Moab in attacking Israel. Despite Israel’s conquest of Transjordan, the Ammonites persisted in claiming part of the region. Their incursions into Israelite territory east of the Jordan led to resistance, notably by figures like Jephthah. The constant harassment of Israelite communities by the Ammonites prompted the unification of the tribes under Saul. King Nahash’s ( c. 1010 – 990 BC ) siege of Jabesh-Gilead, during which he imposed brutal terms of surrender, sparked a response from Saul, then a herdsman. Saul raised an army and decisively defeated Nahash at Bezek, rescuing the besieged city and establishing his leadership among the Israelites.

The Legacy of Nahash and the Ammonites:

The account of Nahash, the Ammonite king, and his cruel intentions towards the descendants of Gad and Reuben shed light on the turbulent relationship between the Ammonites and the Israelites. This passage, discovered among the Dead Sea Scrolls, reveals Nahash’s brutal tactics, including the gouging out of right eyes, as a means of subjugation. The subsequent siege of Jabesh-Gilead further intensified the animosity between the two peoples. Saul’s alliance with the Israelites against Nahash marked a pivotal moment in Israelite history. Under Saul’s leadership, the Israelites emerged victorious, breaking the Ammonite siege and securing their freedom from oppression. This victory laid the groundwork for the establishment of the Israelite kingdom.

During the reign of King David, tensions escalated between the Ammonites and Israel. Humiliation of David’s messengers and alliances with Aramean armies led to open conflict. The year-long siege of Rabbah, the Ammonite capital, resulted in the conquest and plundering of Ammonite cities, further solidifying David’s dominance in the region. The biblical account also mentions Naamah, an Ammonite woman who became the wife of King Solomon and the mother of his successor, Rehoboam. This union symbolizes the complex interplay of alliances and marriages among ancient Near Eastern kingdoms. Additionally, the Ammonites joined forces with the Arameans against Jehoshaphat of Judah, only to face defeat and confusion among their own ranks. Subsequently, they paid tribute to Jotham, highlighting their eventual subjugation by the Israelites.

The Troubled Legacy of the Ammonites in Biblical History

The Ammonites, after submitting to Tiglath-Pileser III, became tributary to the Neo-Assyrian Empire. However, they participated in a general uprising during the reign of Sennacherib, only to submit again and become tributaries under Esar-haddon. Their animosity towards Judah led them to join forces with the Chaldeans in its destruction. Prophets like Amos, Jeremiah, Ezekiel, and Zephaniah denounced the cruelty of the Ammonites and prophesied their destruction, with a possibility of their return in the future. Their murder of Gedaliah was condemned as a heinous act.

Tobiah the Ammonite, along with Sanballat, opposed Nehemiah’s efforts to rebuild Jerusalem. Their opposition to the Jews persisted even after the establishment of Judea. Marriages between Israelite men and Ammonite (and Moabite) women during the time of Nehemiah posed a significant problem for the Pharisees, as these marriages often occurred without conversion, resulting in non-Jewish children. The Ammonites also joined forces with the Syrians against the Maccabees but were defeated by Judas. Isaiah prophesied that the “sons of Ammon” would be subject to Israel during the time of the Messiah’s rulership.

The older daughter had a son, and she named him Moab; he is the father of the Moabites of today. 38 The younger daughter also had a son, and she named him Ben-Ammi ; he is the father of the Ammonites of today.
( Genesis 19:37-38 )

Additionally, Zephaniah foretold a desolate fate for Moab and the Ammonites

Therefore, as surely as I live,” declares the LORD Almighty, the God of Israel, “surely Moab will become like Sodom, the Ammonites like Gomorrah— a place of weeds and salt pits, a wasteland forever. The remnant of my people will plunder them; the survivors of my nation will inherit their land.” ( Zephaniah 2:9 ).

The Legacy of Ammonites Marriages in Rabbinic Literature

In the second century CE, the Ammonites remained a significant presence in the southern region of Palestine, posing a challenge to Pharisaic scribes due to the prevalence of marriages between Jewish men and Ammonite and Moabite women during the time of Nehemiah. The Pharisees grappled with the issue of Jewish men marrying Ammonite and Moabite women, a practice forbidden
( Deuteronomy 23 )

However, after Judas Maccabeus defeated the Ammonites, it is suggested that Jewish warriors took Ammonite women as wives, leading to conflicts regarding the legitimacy of their children’s Jewish identity. Rabbinic literature recounts a story from the time of King Saul, where David’s claim to royalty was disputed due to his descent from Ruth, a Moabite. In response, Ithra, an Israelite, asserted that the law excluding Ammonite and Moabite men from the Jewish congregation applied only to men who failed to offer hospitality to Israelites, not to women.

This narrative reflects historical circumstances that influenced the formulation of a fixed rule in the Mishnah: while Ammonite and Moabite men are permanently excluded from the Jewish community, their women are considered admissible. This interpretation highlights the complexities of intermarriage and Jewish identity in ancient times, as well as the evolving understanding of biblical law within Rabbinic tradition.

Ammonites: Reconsidering Lineage and Divine Providence

The lineage of Rehoboam, son of King Solomon and an Ammonite woman, posed challenges to maintaining the messianic claims of the house of David. However, this union was interpreted in Jewish tradition as an illustration of divine Providence, which honoured Ruth, a Moabite, and Naamah, an Ammonitess, with honourable distinction. Ruth’s renowned kindness, celebrated in the Book of Ruth through her interactions with Boaz, stands in stark contrast to the general reputation of the peoples of Moab and Ammon in Jewish tradition.

However, the LORD your God would not listen to Balaam but turned the curse into a blessing for you, because the LORD your God loves you. ( Deuteronomy 23:5 )

It highlights the lack of hospitality shown by the Moabites and Ammonites towards the Israelites during their journey from Egypt, as well as their hiring of Balaam to curse them.

The Downfall of Jehoash and the Legacy of Moab and Ammonites

Jehoash, one of the four men who claimed divine status, succumbed to the persuasion of the princes who convinced him of his supposed godhood by citing his survival upon exiting the Holy of Holies. However, Jehoash met a tragic end when he was assassinated by two of his servants. One of these servants was the son of an Ammonite woman, while the other was the offspring of a Moabite. This act of assassination was seen as divine retribution, as God decreed that the descendants of these two ungrateful families would be the instruments of Jehoash’s punishment. Moab and Ammon, the offspring of Lot’s incest with his daughters, symbolize ingratitude and betrayal, as recounted in the book of Genesis. ( Genesis 19: 30–38 )

Betrayal and Bloodshed: The Conspiracy of Baalis and the Tragic End of Gedaliah

Baalis, king of the Ammonites, fueled by envy of the Jewish colony’s prosperity and possibly threatened by the might of the Babylonian king, conspired to overthrow Judean rule in Palestine. He manipulated Ishmael, son of Nathaniel, from the royal seed, to execute his sinister plan. Ishmael, driven by his own ambition, willingly became the tool of the Ammonite king. Despite warnings from Johanan, son of Kareah, Gedaliah, the appointed governor, dismissed the reports of conspiracy and welcomed Ishmael and his companions with hospitality. In a cruel betrayal, Ishmael seized the opportunity during a feast and murdered Gedaliah, the Chaldean garrison, and all the Jews present. Ishmael then captured many inhabitants of Mizpah, including the daughters of the king entrusted to Gedaliah’s care by the Babylonian general, and fled to Ammon. Johanan and his followers pursued Ishmael, rescuing the captives, but Ishmael and some of his men escaped.

The success of Baalis’s plan led to fear among the Jewish refugees, who fled to Egypt to escape Babylonian retaliation, despite Jeremiah’s exhortations. This tragic event marked the end of Gedaliah’s brief rule, leaving a legacy of betrayal and bloodshed.
( Jeremiah 41: 1-18 )
Here Ishmael’s conspiracy and subsequent murder of Gedaliah and others are detailed.
( Jeremiah 43: 1-7 )
Further describes the flight of the Jewish remnant to Egypt following Gedaliah’s assassination.

The Linguistic Legacy of the Ammonites

The Ammonite language, although scantily preserved, offers insights into the cultural and linguistic landscape of ancient Palestine. Notable Ammonite names, such as Nahash and Hanun, are found in the Bible. Linguistically, Ammonite is considered to belong to the Canaanite language family, closely related to Hebrew and Moabite. However, certain Aramaic influences are believed to have been incorporated into Ammonite, such as the use of ‘bd instead of the more common Biblical Hebrew ‘śh for “work“. Another linguistic feature of Ammonite is the sporadic retention of feminine singular endings, notably the -t suffix. For example, while the word for “cistern” is rendered as šħt in Ammonite, the term for “high ( feminine )” is lyh.

Unveiling Ammonites Epigraphs

Among the relics of the Ammonites are inscriptions inscribed in their language, notably discovered on a bronze bottle estimated to date back to around 600 BC. Another significant find is the Amman Citadel Inscription. These inscriptions offer valuable glimpses into the linguistic and cultural heritage of the Ammonite civilization. Through careful study and interpretation, researchers endeavour to decode the messages conveyed by these ancient epigraphs, shedding light on the history and practices of the Ammonite people.

Religious Beliefs

The understanding of Ammonite religion primarily stems from the Hebrew Bible and archaeological discoveries. While limited, these sources provide insights into their religious practices. Ammonite religion seems to have followed patterns typical of Levantine religions, with prominent deities including Milkom, El, and the moon god.

These gods were associated with various aspects of life, such as fertility, protection, and celestial phenomena. Through the examination of textual and material evidence, researchers continue to piece together the religious worldview of the Ammonites, contributing to our understanding of ancient Near Eastern belief systems.

The Economic Landscape of Ancient Ammonites

The economy of ancient Ammon was primarily agrarian and pastoral, with agriculture and herding forming the backbone of its economic activities. Most inhabitants lived in small villages surrounded by farmland and pastures. Similar to its neighbouring kingdom of Moab, Ammon boasted abundant natural resources, including sandstone and limestone. These resources contributed to its economic prosperity and facilitated the development of productive agricultural sectors. Strategically positioned along the King’s Highway, an ancient trade route linking Egypt with Mesopotamia, Syria, and Asia Minor, Ammon played a crucial role in regional trade. Trade along this route brought considerable revenue to the kingdom, akin to the economic benefits enjoyed by the Edomites and Moabites.

Around 950 BC, Ammon experienced a period of increasing prosperity, driven by agricultural productivity and thriving trade. This prosperity enabled the kingdom to construct a series of fortresses, consolidating its defences and securing its position within the region. The capital of Ammon was situated within what is now known as the Citadel of Amman, serving as a testament to the kingdom’s economic and political significance during this period.

Lessons of Belief from the Ammonites in the Hebrew Bible

Fidelity to God

Despite their cultural and political challenges, the Ammonites, like other nations in the region, had opportunities to demonstrate fidelity to God. Their choices, however, often led them away from righteous paths, as seen in their worship practices and conflicts with the Israelites.
( Judges 10: 6-9 )

Consequences of Idolatry

The Ammonites’ worship of false gods, such as Milcom and others, led to their downfall and eventual destruction. Their story serves as a cautionary tale about the dangers of idolatry and the consequences of straying from true faith. ( 1 Kings 11: 5-7 )

Divine Justice

The prophets foretold divine judgment upon the Ammonites for their sins, illustrating the principle that God’s justice will prevail.

This is what the LORD says:
“For three sins of Ammon,
even for four, I will not relent.
Because he ripped open the pregnant women of Gilead
in order to extend his borders,
14 I will set fire to the walls of Rabbah
that will consume her fortresses
amid war cries on the day of battle,
amid violent winds on a stormy day.
15 Her king will go into exile,
he and his officials together,”
says the LORD.
( Amos 1: 13-15 )

Repentance and Redemption

Despite their rebellion, individuals or groups among the Ammonites had the opportunity for repentance and reconciliation with God. This demonstrates that forgiveness and redemption are always possible.

“Yet afterward, I will restore the fortunes of the Ammonites,” declares the LORD. ( Jeremiah 49:6 )

The Interconnectedness of Humanity

Interactions between the Ammonites and other nations, especially the Israelites, underscore the importance of treating others with respect and compassion. Their story highlights the interconnectedness of all people and the need for cooperation.

But Ruth replied, “Don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. 17 Where you die I will die, and there I will be buried. May the LORD deal with me, be it ever so severely, if even death separates you and me.” ( Ruth 1: 16-17 )

The story of Ammonites serves as a cautionary tale about the consequences of straying from faithfulness to God, the dangers of idolatry, and the importance of repentance and redemption