'Rosh' Means "Head"
The Hebrew term ‘rosh’ in Ezekiel is not a proper name. Instead, it is the common noun with the meaning “head.”
This popular
interpretation is based on the perceived similarities in sound and spelling
between the Hebrew term ‘rosh’ and ‘Rus,’ the latter the old
name for the principality based in the city of Kiev.
The Hebrew
noun “rosh” occurs over six hundred times in the Hebrew Bible and
most often means “head.” Derivative meanings include
“chief,” “top,” “sum,” “first,” “foremost,” and “principal.” Each derived meaning
is based on the literal sense of “head” - (rô'sh – Strong’s
- #H7218).
In the
Hebrew Bible, “rosh” is not a proper name, with the one possible
exception found in Genesis 46:21 (“Rosh,” a son of
Benjamin). Nowhere does the Old Testament mention any nation, people, territory,
or city named “rosh.”
It is the same
noun used for the commencement of the Hebrew new year, rosh
ha-shanah, the “head of the year,” and likewise,
for the start of the new month (rosh chodesh). Other examples include the “chief”
of a tribe, the “chief priest,” and the “chief
prince.” In one verse, Ezekiel also refers to the “head”
or ‘rosh’ of the new year - (Deuteronomy 1:15, 5:23, 2
Kings 25:18, 1 Chronicles 7:40, Ezekiel 40:1).
In Ezekiel,
“rosh” occurs thirty-eight times, and always with the sense “head.”
For example, the “heads” of the living creatures. On
one occasion, the prophet was commanded to shave his “head.”
In chapter 17, “rosh” refers to the “top” of a
branch. In chapter 27, we find the “rosh” or “chief
of all spices.” And so on - (Ezekiel 1:22, 5:1, 17:4, 17:22, 27:22).
The King
James Version renders the opening clause from Ezekiel’s vision as,
“set your face against Gog, the land of Magog, the chief
prince of Meshech and Tubal.” Here, the A.V. has translated ‘rosh’
as “chief,” and correctly so.
In this
Hebrew clause, “rosh” or “chief” follows the Hebrew
noun for “prince” or nasi, and this is the normal word
order for a Hebrew clause where one substantive modifies another (the so-called
‘construct state’). In this case, “chief” modifies “prince.”
The most natural sense of the clause is “chief prince” - (Ezekiel
38:2).
As for any
similarity in spelling or pronunciation, this may be apparent in English
translations but is not real. “Rosh” (ראשׁ) is
written with the three Hebrew consonants Resh (ר), Aleph (א),
and Shin (ש). And in earlier times, it was written only
with Resh and Shin (רשׁ). The
letter Aleph was added later to mark the long vowel sound or ‘ô’. The
single-letter Shin (ש) provides the ‘sh’ sound in ‘rosh.’
Since the
ninth century A.D., ‘rus’ has been transliterated into Hebrew
as רוס, using the consonants Resh (ר), Vav (ו) and Samech (ס), NOT
Resh (ר), Aleph (א)
and Shin (ש). The letter Vav marks the
long vowel ‘ū.’ Samech is a different Hebrew letter than Shin
and, in English, more akin to the ‘s’ than the ‘sh’ sound. The only sound and
letter in common between “rosh” and ‘rus’ are the initial ‘r’
sound and the first letter Resh (ר).
As for “Gog and Magog,” what is decisive in determining its identity is how the book of Revelation interprets Ezekiel’s prophecy - (Revelation 19:10-21, 20:7-10).
Revelation applies
the term “Gog and Magog” to the final global effort by all nations to
annihilate the “saints.” Rather than being led by the “prince of Rosh,”
this force is gathered by Satan “from the four corners of the earth.” And
rather than invade Palestine from the north, it “ascends” over the
entire earth. It includes the “kings of the earth” and their armies.
Thus,
Ezekiel’s vision is used to portray the Devil’s last-ditch effort to destroy
the people of God, and when it fails, it will be followed by the final judgment
before the “Great White Throne.”
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