by Yohana Katanasho

The name of what some are calling the current Israeli-Iranian war (IIW) is “Operation Rising Lion.” Mr. Netanyahu has reportedly quoted the book of Numbers, stating that “The people rise like a lioness; they rouse themselves like a lion that does not rest till it devours its prey and drinks the blood of its victims” (Numbers 23: 24). The Israeli media keeps repeating this quotation, summarizing it with one Hebrew word “k?lavî?” (like a lioness). While some Jewish voices might endorse this interpretation, it is not compatible with the biblical context or its theology.

What is the context of this text? Is the application or interpretation by Mr. Netanyahu and the Israeli Media valid, acceptable, or helpful? Let us first unpack the context of this verse. The Bible informs us that the Israelites defeated the Amorites and are now camping across Jericho. Balak, the King of Moab, hires Balaam, a cursing specialist, to curse the Israelites (Numbers 22-24). God intervenes, informing Balaam that the Israelites are a blessed nation. Motivated by financial gain, Balaam attempts to curse the Israelites, but the Lord insists that Balaam bless them instead. The metaphor of the lioness is repeated in Numbers 24: 9 with a clear message: “Like a lion they crouch and lie down, like a lioness—who dares to rouse them? May those who bless you be blessed and those who curse you be cursed!” Stated differently, the Israelites are under divine protection. However, Balaam suggested (Numbers 31: 16; cf. Revelation 2: 14) that this protection can be “removed” by their own sin and disobedience. Indeed, the Israelites committed adultery with the daughters of Moab and worshiped foreign gods (Numbers 25: 1-2). Consequently, God punished the Israelites with a plague that killed 24000 people (Numbers 25: 1-9).

The wider Pentateuchal context presents this poetic text as part of a strategy that shapes the final form of the Pentateuch. These poetic sections (Genesis 48-49; Exodus 15; Numbers 23-24; Deuteronomy 32-33) appear at important turning points, often at the borders of narrative and/or legal texts. They consistently point to a future royal figure who rules over the nations (cf. Genesis 49: 10; Numbers 23: 21; 24: 7: 17). Another canonical reading views these books as part of nine divisions (Genesis-Exodus-Leviticus-Numbers + Deuteronomy + Joshuah-Judges/Ruth-Samuel-Kings). Four books precede the entry into the land, and another four follow the entry. At the center is the covenant with God. At the beginning is God’s blessing, but the end is exile. In the immediate context and wider contexts, the Israelites find themselves distant from God’s blessing because of their own disobedience and sins.

The clear message of the text is not to encourage wars but to promote obedience to the covenant. The blessing is not guaranteed outside the covenant. In fact, the opposite is true. Those who disobey God will suffer His wrath. Furthermore, the question of blessing is not autotelic or non-instrumental. The blessing must be instrumental and cosmic, extending to all the nations and even to the whole world. The biblical theology of blessing is intimately related to the book of Genesis and to the Abrahamic covenant. The blessing of Israel cannot be a tool for cursing the nations. It must be a means for blessing the nations. It is not for selfish protection or for using divine power to wage wars. Moreover, such a blessing will not be accomplished through militant means. The Old Testament context raises serious doubts that blessing the nations can be achieved through militant means. The dreams of the prophets included the end of wars and weapons. Such vision can be seen profoundly in the work of our Lord Jesus Christ, the Prince of Peace. The nations, through him, became brothers and sisters, children of the divine covenant, and co-citizens of the city of God (cf. Psalm 87).

In summary, I am afraid to say that Mr. Netanyahu and the Israeli Media, in this instance, are misapplying the biblical text for political purposes. The quoted text not only interprets the blessing as autotelic but also seems to justify a violent and bloody approach to secure a divine blessing. Obviously, drinking blood is not an acceptable action in the Old Testament (Lev 17: 10-14; Deut 12: 23). In fact, it is expressly forbidden. While the image is metaphorical for conquering the enemy in excruciating ways, the wider context questions this violent approach and even suggests that the final outcome of violence will be the suffering of all involved parties. The best way to secure divine blessing is to be loyal to the divine covenant. The superlative way to observe this loyalty is to watch and observe Jesus Christ.

The author, born in Jerusalem, is a leading Palestinian theologian and Academic Dean of the Nazareth Evangelical College. Article first published in the Nazareth-based site comeandsee.com