Source: https://bible.org/seriespage/obadiah-1
Timestamp: 2019-04-20 09:04:03+00:00

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This refers to a divinely communicated message (sometimes in a trance state of sleep). These are not the thoughts of Obadiah but of God. This term is often associated with (1) "burden" or (2) "the word of YHWH came."
3. that which is written (cf. II Chr. 32:32, Nahum 1:1; Hab. 2:2).
▣ "the Lord God" This is literally "Adonai YHWH." These two words are usually translated "Lord God" (i.e., Gen. 15:2,8; Exod. 23:17; 34:23; Deut. 3:24; 9:26; Josh. 7:7; Jdgs. 6:22; 16:28). YHWH is used alone in the next line.
▣ "Edom" This term means "red." There seems to be a play on (1) Jacob's red soup (cf. Gen. 25:30), for which Esau sold his birthright or (2) the reddish rocks of Edom's high plateau. This same play on the word "red" (BDB 10) can be seen in v. 13, where the term "their calamity" (BDB 15) is used (cf. Ezek. 35:5). The kingdom of Edom is made up of the descendants of Esau whose name means (1) "red" (BDB 10, cf. Gen. 25:25) and (2) "hairy" (BDB 972, cf. Gen. 25:25).
▣ "We have heard" Many suppose that the prophet was from Judah because of this phrase. However, the Septuagint has "I heard" (cf. Jer. 49:14-16). Verses 1-4 of Obadiah are obviously related to Jer. 49:14-16. It is assumed in this commentary that Obadiah is using Jeremiah (see Introduction, V. A).
▣ "envoy" This (BDB 851) is not the usual term "for messenger" (BDB 521). This is found in Isa. 18:2 and is the exact term found in Jer. 49:14. The "envoy" is an official spokesman for YHWH (cf. TEV, NJB). YHWH is gathering the surrounding nations to attack Edom. In a sense this is "eye-for-eye" justice!
▣ "Arise and let us go against her for battle" The verb "arise" (BDB 877, KB 1086) is a Qal imperative. It is repeated in the phrase, "let us go," which is a Qal cohortative of the same verb. The imperative is found in Jer. 49:14, but not the cohortative .
The prophecy deals with God's judgment of Edom because of her prideful, vengeful attack on her kinsmen, Judah. It seems that she is betrayed by her political alliances, as was Judah.
v. 2 "I will make you small among the nations" "Small" (BDB 892) is from Jer. 49:15. It has the connotation of insignificance and weakness, the opposite of their self-estimation! The opposite connotation is found in Isa. 60:22 (from "small" to thousands).
The verb (BDB 678, KB 733, Qal perfect) is exactly what is found in Jer. 49:15. It is a prophetic perfect (there are several in these opening verses). A future event (i.e., Edom's judgment) is described as if it had already occurred because the word of YHWH is sure!
▣ "You are greatly despised" The term "despised" (BDB 102, KB 117, Qal passive participle) also appears in Jer. 49:15. Obadiah adds the modifier "exceedingly" (BDB 547). This is a very common idiomatic way to intensify an idea. It is used in this way 298 times in the OT.
Edom's judgment seems to be related to three areas: (1) her pride, v. 3, 4; (2) her violence against her brother, v. 10-14; and (3) her despising of YHWH, v. 16.
v. 3 "The arrogance of your heart" This same root (BDB 267 and 268) is used in the Genesis account to relate to Esau selling his birthright to Jacob for a boiling bowl of soup (i.e., Gen. 25:29). This exact construct (BDB 268 and 524) is taken from Jer. 49:16.
▣ "deceived you" This verb, "deceive" or "beguile" (BDB 674, KB 728, Hiphil perfect, cf. v. 7) is also found in Jer. 49:16. It is the same verbal form found in Gen. 3:13! Eve was seduced, but Edom seduced herself (shows the power and pervasiveness of Eve's rebellion).
▣ "You who live in the clefts of the rock" The word "rock" (BDB 700 I) is the term sela, which seems to relate metaphorically to a capital of Edom, Petra (BDB 701 II, cf. II Kgs. 14:7). Edom was proud because of the geographical and topological security of her cities (i.e., located on a high plateau). Bozrah was the earlier capital of Edom (cf. Jer. 49:22).
'Who will bring me down to earth'" Arrogance is often related to God's judgment (cf. Isa. 14 and Ezek. 28). Notice that in the Jer. 49:16 parallel, it is YHWH who brings Edom to destruction! The same verb (BDB 432, KB 434, Hiphil imperfect) is used in Amos 9:2.
v. 4 "Though you set your nest among the stars" The first two lines of v. 4 are in a synonymous parallel relationship. Edom was located on an easily defended high plateau. She thought no one could effectively attack her.
This line of poetry is a good example of hyperbole. Neither eagles nor men build nests/ homes among the stars. This is one of four parallel lines of poetry about Edom's false security based on her location (i.e., v. 3, lines 2,3; v. 4, lines 1,2).
v. 5 "thieves. . .robbers. . .grape gatherers" These are used as metaphors of complete destruction and total loss (cf. Jer. 49:9). There is no compassion!
v. 6 "ransacked" Although this verb (BDB 344, KB 341, Niphal perfect) does not occur in Jeremiah 49, the concept surely does in Jer. 49:10!
The cities of Edom will be pillaged and destroyed!
▣ "his hidden treasures" The term (BDB 861) occurs only here in the OT. Edom was a commercial center because of its copper mines, its rich soil, and its geographical location on a major trade route. This phrase may refer to its hidden, commercial storehouses (i.e., Diodorus Siculus).
v. 7 "All the men allied with you" This verse seems to refer to the betrayal by political alliances who were supposedly friends. This is exactly what happened to Judah, at which Edom rejoiced. Now, this same betrayal turns to them (cf. Matt. 7:2, Gal. 6:7).
This is why for ancient Hebrew the cognate languages of the ancient Near East and the ancient versions provide a guide on the meaning of rare words.
NASB"(There is no understanding in him)"
NKJV"No one is aware of it"
NRSV"there is no understanding of it"
TEV"'where is all the cleverness he had'"
NJB"'He has quite lost his wits'"
Apparently Edom was totally surprised by these events.
v. 8 "on that day" There is a play on the phrase "that day" throughout the remainder of the prophecy. It deals with the day of temporal judgment as an example of a coming day of eschatological judgment, which will surely come against all those who are against God and His people.
▣ "I will destroy" YHWH Himself (cf. Deut. 8:20) will bring total destruction on Edom. The verb (BDB 1, KB 2, Hiphil perfect) is also found in Jer. 46:8.
▣ "wise men from Edom" Eliphaz, Job's friend, was from Teman, which was a major city of Edom (cf. Job 2:11). Apparently Edom was known for her traditional wisdom (Job was probably an Edomite). It is possible that Job himself was from this area, yet God removes their wisdom (cf. v. 7, line 7; Jer. 49:7).
▣ "the mountain of Esau" The Edomites originally displaced the Horites and the area became known as Mount Seir. In this prophecy the mountains (i.e., high plateau) of Esau are played off against the mountains of Zion.
v. 9 "Teman" The word is literally "what is on the right hand," i.e., the south (BDB 412 I). This city got its name from the grandson of Esau (BDB 412 II, cf. Gen. 36:11, 15, 42). In Obadiah's day it is both a city (cf. Jer. 49:7,20) and a name for a region in Edom (cf. Amos 1:12).
▣ "by slaughter" This noun (BDB 881) appears only here in the OT. The Septuagint moves it to the beginning of verse 10.
Yes, do not boast In the day of their distress.
In the day of their distress."
v. 10 "Because of violence to your brother Jacob" Israel was commanded to be kind to Edom because they were relatives (cf. Deut. 23:7). However, Edom violated this traditional kinship tie (for when see Introduction V. B).
▣ "You will be covered with shame" This term (BDB 102) denotes the violation of expected group behavior. Edom and Israel were relatives. This demanded certain actions.
The term had serious emotional connotations in Near Eastern countries where loss of "face" was emotionally devastating!
▣ "You will be cut off forever" This verb (BDB 503, KB 500, Niphal perfect) means to be totally destroyed, completely cut off (i.e., Ps. 37:9,22,28,34,38; Pro. 2:22).
For the theories on when and how this prophecy was fulfilled see Introduction VI. C.
v. 11 "On that day" See note at v. 8.
NASB, NRSV"carried off his wealth"
Number 3 fits best in v. 13, where the same term is repeated, so it probably means the same in v. 11.
You too were as one of them" This seems to imply that Edom aligned themselves with an invading army and divided the booty of Judah (cf. Joel 3:3; Neh. 3:10).
The phrase "casting lots" (BDB 391, KB 388, Qal perfect, cf. Joel 3:3 and Nahum 3:10) was an ancient way of (1) dividing land and/or spoils or (2) determining divinely led choices.
v. 12 "Do not rejoice. . .do not gloat. . .do not boast" Apparently Edom rejoiced at Judah's calamity (cf. Ps. 137:7; Lam. 2:15-17; 4:12; Ezek. 36:2-6; I Esdras 4:45, 50). What they did to Judah, YHWH will allow/send others to do to them! We reap what we sow! See note at v. 15.
v. 13 "their calamity" This (BDB 15) is a play on the Hebrew word for "red" (BDB 10, cf. Ezek. 35:5). Bloodshed is coming!
1. Obadiah 14, "crossroads," "fork in the road"
The verb's (KB 973) basic meaning is to "separate" or "divide" from the root's usage in Akkadian and Arabic. The Targums and Peshitta have "crossroads." See note on word origins at v. 7.
This refers to Edom's blockades or ambushes at the mountain passes which led to the desert to the south which the Judeans tried to use while fleeing from the invading enemy. No one escaped (cf. Lam. 2:22)! Some scholars see this as referring specifically to II Kgs. 25:3-7 (i.e., the flight of King Zedekiah from the army of Nebuchadnezzar II).
15"For the day of the Lord draws near on all the nations.
v. 15 "For the day of the Lord draws near on all the nations" Edom is used as a type of all nations who are against God's people. This is a moral universe and God will set all things straight one day (i.e., eschatological judgment)!!!
For "the day of the Lord," see note at v. 8. It is a recurrent theme, especially in Joel (cf. 1:15; 2:1,11,31) and Amos (cf. 5:18,20).
▣ "As you have done, it will be done to you" This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).
If #1 is right, then line 1 must refer to Edom getting drunk in Jerusalem after the victory of the invading foreign army.
In context #2 fits best. Edom was part of a multi-national invading army (i.e., the Babylonian army). This reflects Psalm 2 and Zech. 12:2-3. YHWH will one day judge all nations and all but His people will be destroyed (i.e., Isa. 51:22-23; Matt. 5:5).
▣ "All the nations will drink continually" The terms "drink" (BDB 1059, KB 1667, repeated three times) and "cup" (used in other places, i.e., Jer. 49:12; 44:26) refer to God's judgment (cf. Ps. 75:8; Is. 51:17, 23; Jer. 25:15, 16, 27, 18; Ezek. 23:32-3 Matt. 20:22-23; 26:39, 42; John 18:11; Rev. 14:10; 16:19; 19:15).
▣ "become" The verb "to be" (BDB 224, KB 243) is repeated twice in v. 16 and twice more in v. 17. It is a role reversal emphasis. Edom was, but will cease to exist. Israel, though on the verge of non-existence, will blossom again!
v. 17 "Mount Zion" Mount Zion was the site of the ancient Jebusite citadel (cf. II Sam. 5:7; I Chr. 11:5). The temple was located on Mount Moriah (cf. Gen. 22:2,8,14; I Chr. 21:18-27; II Chr. 3:1). However, the term "Mount Zion" came to be the designation for the entire city of Jerusalem (especially in Psalms and the Prophets), see ABD, vol. 6, pp. 1096-1097).
▣ "holy" See Special Topic below.
▣ "possess their possessions" Many see this as referring to a future day of abundance and restoration (cf. Isa. 14:1-2; Amos 9:11-12,13-15). There is a possible alternate translation of "and the house of Jacob shall take for an inheritance those that took them for an inheritance" (cf. LXX, NRSV).
v. 18 "the house of Jacob. . .the house of Joseph" This apparently refers to the unification of the tribes of Israel. The divided kingdoms of Israel and Judah (i.e., 922 b.c.) have become one again (cf. v. 20)!
▣ "the house of Esau will be as stubble" Fire is often a symbol of judgment (cf. Exod. 15;7; Matt. 3:12; I Cor. 3:10-15).
▣ "there will be no survivor of the house of Esau" See Jer. 11:23; Amos 1:8; and Mal. 1:2-5.
vv. 19-20 This verse describes how the defeated Israelites "will possess its inheritance" (v. 17). The remnant will spread out and possess the land given to them by God (i.e. Deuteronomy).
This possession of the land by those to whom it was promised becomes a universal fulfilment in v. 21. All the earth belongs to YHWH and one day He will be King over it all!
v. 19 "the Negev" This (BDB 616) means "the dry land" and thereby "south country," referring to the arid land south of Beersheba (cf. Josh. 15:21-32) extending into the area south and west of the Dead Sea. See Blaiklock and Harrison, The New International Dictionary of Biblical Archaeology, pp. 335-336. It is first mentioned in Gen. 12:9; 13:1,3; 20:1; 24:62. In Gen. 13:14 and 28:14 it is best translated "south" (cf. Exod. 26:18; 27:9; 36:23; 38:9; 40:24).
▣ "shephelah" This (BDB 1050) means "lowlands" and refers, in this context, to the western foothills of the Judean plateau (cf. Josh. 15:33-34). The area is about ten miles wide and fifty miles long (ABD, vol. 5, p. 1204).
▣ "the territory of Ephraim and the territory of Samaria" This refers to the land area of the northern Ten Tribes.
v. 20 "Zarephath" This refers to a city of the coastal plain north of Israel in Phoenicia (cf. I Kgs. 17:9-10). See Blaiklock and Harrison, The New International Dictionary of Biblical Archaeology, p. 483.
6. Sparta (the interpretation of Keil and Delitzsch based on I Maccabees, chapter 12 and 14). Obviously no one knows!
v. 21 "the deliverers" The Septuagint has "those who have been saved" (cf. Isa. 45:22). It refers to those set free from exile (cf. Isa. 52:10). This term (BDB 446, KB 448, Hiphil participle) may refer to military leaders (cf. Neh. 9:27).
▣ "the kingdom will be the Lord's" This refers to God's sovereignty over all history (cf. Ps. 22:28; 47:7-9; 67:4; Zech. 14:9) and to the coming and reign of God's Messiah (cf. Ezek. 34:23-24; Mic. 5:2-5a). Even the NT denotes that the Messiah will eventually turn the Kingdom over to the Father (i.e., I Cor. 15:24-28).
1. What is the central theme of the book of Obadiah?
2. Why was Edom judged so severely?
3. Why is Edom used as a symbol for all the nations?

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