Malachi 1:3
And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.
Original Language Analysis
וְאֶת
H853
וְאֶת
Strong's:
H853
Word #:
1 of 11
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
וָאָשִׂ֤ים
and laid
H7760
וָאָשִׂ֤ים
and laid
Strong's:
H7760
Word #:
4 of 11
to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)
אֶת
H853
אֶת
Strong's:
H853
Word #:
5 of 11
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
הָרָיו֙
his mountains
H2022
הָרָיו֙
his mountains
Strong's:
H2022
Word #:
6 of 11
a mountain or range of hills (sometimes used figuratively)
וְאֶת
H853
וְאֶת
Strong's:
H853
Word #:
8 of 11
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
נַחֲלָת֖וֹ
and his heritage
H5159
נַחֲלָת֖וֹ
and his heritage
Strong's:
H5159
Word #:
9 of 11
properly, something inherited, i.e., (abstractly) occupancy, or (concretely) an heirloom; generally an estate, patrimony or portion
Cross References
Historical Context
Edom descended from Esau, Jacob's twin brother (Genesis 25-36). Throughout Israel's history, Edom remained antagonistic—refusing Israel passage during the Exodus (Numbers 20:14-21), raiding Israel's borders, and rejoicing at Jerusalem's fall to Babylon (Obadiah 10-14, Psalm 137:7). By Malachi's time (450-400 BC), Edom had been devastated by Nabatean Arabs. Archaeological evidence confirms Edom's destruction in the 6th-5th centuries BC. Where Israel was restored after exile, Edom never recovered. The Edomites were eventually absorbed into Judea as Idumeans; King Herod the Great was an Idumean descendant.
Questions for Reflection
- How does understanding covenant election (love versus hate) differ from modern notions of divine favoritism?
- What does Edom's historical judgment teach about the consequences of opposing God's purposes?
- How should God's sovereign election produce both humility and security in believers?
Analysis & Commentary
And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. This verse continues God's answer to Israel's skepticism about His love (v. 2). The Hebrew שָׂנֵאתִי (sane'ti), "I hated," must be understood in its covenantal context—not emotional hatred but divine rejection for covenant purposes. Where Jacob received election and blessing, Esau received non-election. This language of love versus hate appears in covenant contexts throughout Scripture (Deuteronomy 21:15-17, Luke 14:26), indicating preferential choice rather than malicious animosity.
The proof of this divine judgment appears in Edom's devastation: laid his mountains and his heritage waste (וָאָשִׂים אֶת־הָרָיו שְׁמָמָה, va'asim et-harav shemamah). Edom occupied the mountainous region of Seir, south of the Dead Sea. The term שְׁמָמָה (shemamah) means desolation, waste, or ruin. Edom's territory had become home to dragons of the wilderness (לְתַנּוֹת מִדְבָּר, letannot midbar)—תַּנִּים (tannim) refers to jackals or desert creatures inhabiting ruins, emphasizing complete desolation where once proud cities stood.
Paul quotes this passage in Romans 9:13 to demonstrate God's sovereign election: "Jacob have I loved, but Esau have I hated." The point isn't individual eternal destinies but God's freedom in choosing whom He will use for His redemptive purposes. Jacob's line produced the Messiah; Esau's descendants opposed God's people throughout history (Numbers 20:14-21, Obadiah, Psalm 137:7).