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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

О книге пророка Авдия.

Книга пророка Авдия представляет собою самое малое произведение ветхозаветной библейской письменности. Содержание ее составляет видение об Едоме. Сущность этого видения заключается в предсказании погибели Едому и возвещении спасения на Сионе. Пророк слышит, что уже послан вестник к народам с призывом вставать и выступать против Едома войною (1: ст.). Пророк созерцает, что Едом уже умален и находится в презрении (2), разорен и разграблен, — несмотря на неприступность скал, на которых он расселен (3–6), — и даже изгнан до границы (7). Прежние союзники Едома стали его врагами (7), мудрецы Едома истреблены (8), храбрецы поражены страхом и весь народ доведен до погибели (9). Причиной столь тяжкого нападения Едома служит преступление его против Иуды, и, именно, вероломное отношение к братскому народу в день бедствия его (9–14). Но Едом является для пророка не только врагом Иуды, а и представителем Боговраждебного языческого мира. Поэтому, от суда над Едомом пророк обращается к суду над всем языческим миром (15–21). В день суда все народы, по изображению пророка, «будут пить, проглотят, и будут как бы их не было» (16). Дом Исава, едомитяне, явятся тогда соломою, сожигаемою пламенем (18), а на Сионе будет спасение, дом Иакова получит во владение наследие свое (17, 19–20), и будет Царство Господа (21).

О лице пророка Авдия не сообщается никаких сведений ни в его книге, ни в остальной библейской письменности. Даже самое имя пророка некоторые авторы (Августин, Кюпер) склонны считать только псевдонимом, а не собственным именем пророка. Каких-либо серьезных оснований для этого, однако, нет. Но зато нет и оснований для того, чтобы отождествить Авдия, писателя пророческой книги, с каким-либо другим Авдием, упоминаемым в Библии (4: Цар I:13; 2: Пар XVII:7), или признать достоверность тех противоречивых сведений об Авдии, которые сообщаются в древней литературе.

Время жизни Авдия и происхождения его книги установить с точностью очень трудно, так как для этого нет необходимых данных. За неимением внешних свидетельств о кн. Авдия главными данными, на основании которых решается вопрос о происхождении ее, обыкновенно служат: 1) содержащиеся в ст. 10–14: указания на отношение Едома к Иуде во время взятия Иерусалима врагами и 2) факт близкого сходства пророчества Авдия об Едоме с пророчеством о том же народе Иеремии (XLIX:7–22). Но и эти данные таковы, что их можно наклонять в разные стороны. Во-первых, Иерусалим делался добычей врагов неоднократно: именно при Ровоаме (около 975–958) он был взят египетским фараоном Сусакимом (3: Цар XIV:26; 2: Пар XII:2–4, 9), при Иораме (около 889–882: г.) его взяли филистимляне и арабы (2: Пар ХXI:16–17), при Амасии (около 839–811) израильский царь Иоас (4: Цар XIV:13–17; 2: Пар XXV:23–24); при Иоакиме, Иехонии и Седекии город захватывали вавилоняне (4: Цар ХXIV:1, 10–16; 2: Пар XXXVI:6–7, 10; Дан I:1–4). Во-вторых, отношение кн. Авдия к сходной с ней ХLIX-й гл. Иеремии может быть понимаемо неодинаково. Отсюда, в библиологической литературе по вопросу о времени происхождения кн. Авдия существуют мнения очень различные. Одни авторы считают кн. Авдия древнейшим пророческим произведением (Гоффман, Дрелли, Корнели, Юнгеров), другие приурочивают происхождение ее к эпохе Плена и времени послепленному (большинство новейших авторов). Из этих мнений, по-видимому, наиболее оснований имеет то, которое связывает ст. 10–14: кн. Авдия с фактом завоевания Иерусалима при Навуходоносоре. Преимущество данного мнения пред другими состоит в том, что оно опирается не на предположения, а на ясные библейские свидетельства. Факт участия едомитян в завоевании Иерусалима халдеями отмечается в Библии в нескольких местах и описывается именно такими чертами, которые выдвигаются и в ст. 10–14: кн. Авдия.

Пророк называет бедствие Иерусалима, которое он имеет в виду, «днем» Иуды, т. е. днем роковым, днем страшной катастрофы. Иерусалим, по описанию пророка, был доведён до последней крайности, так что о нем бросали уже жребий (11). Судьба, которой подпал тогда Иуда, это та судьба, которая уготовляется в день суда всем языческим народам и, между ними, Едому (15–16), т. е. гибель. В таких чертах пророк мог изображать только завоевание Иудеи и Иерусалима Навуходоносором. Пророк Иезекииль, далее, прямо ставил в вину едомитянам то, что они предавали сынов израилевых в руки мечу «во время несчастия их, во время окончательной гибели», что они глумились, говоря о горах израилевых: «опустели! нам отданы на съедение!» (Иез ХXXV:5, 12). В кн. Плач (IV:21) в вину едомитянам вменяется то, что они радовались и веселились о злополучии Иуды: «радуйся и веселись, дочь Едома, обитательница земли Уц! И до тебя дойдет чаша; напьешься допьяна и обнажишься». Наконец, в Пс CXXXVI:7: отношение едомитян к бедствию Иуды в день взятия Иерусалима характеризуется так: «Припомни, Господи, сынам Едомовым день Иерусалима, когда они говорили: разрушайте, разрушайте до основания его». Подобными же выражениями описывается поведение едомитян при завоевании Иерусалима и в 10–14: ст. кн. Авдия: «не следовало бы тебе злорадно смотреть — радоваться о сынах Иуды в день гибели их и расширять рот в день бедствия» (12).

Против изложенного понимания ст. 10–14: обыкновенно выставляют то возражение, что пророк в этих стихах не говорит о разрушении храма. Но ведь центром речи пророка является не завоевание Иерусалима, главным моментом которого было разрушение храма, а поведение едомитян во время этого завоевания. Поэтому, упоминание о разрушении храма для пророка не являлось необходимым. Обращают также внимание (Корнели, Орелли, Юнгеров) на то обстоятельство, что ни в ст. 10–14, ни далее пророк не называет по имени вавилонян и что, вообще, враги Иуды в ст. 10–14: у него называются неопределенным sarim, nachrim (ст. 11: «чужие», «иноплеменники»). В этом видят возражение против отнесения ст. 10–14: к завоеванию Иерусалима халдеями. Но ведь с таким же правом неопределенность названия врагов в рассматриваемых стихах можно считать возражением и против всякого другого понимания этих стихов. Если непременно должны быть названы халдеи, то должны быть названы и сирийцы, и филистимляне. По мнению Новака, халдеи не называются потому, что ко времени написания книги они сошли со сцены истории.

Возможно и другое объяснение: враги у всех пред глазами и слишком хорошо известны, чтобы их нужно было называть определенно. Во всяком случае, ни к какому другому моменту истории отношение Иуды и Едома ст. 10–14: так хорошо не подходят, как к моменту враждебных действий едомитян при взятии Иерусалима Навуходоносором. Поэтому, 586: г., год взятия Иерусалима, есть время, ранее которого кн. Авдия не могла появиться (terminus a quo).

Кроме данных, заключающихся в содержании кн. Авдия, издавна для решения вопроса о времени происхождения ее привлекается еще, как замечено выше, факт близкого сходства видения Авдия об Едоме с пророчеством о том же народе Иеремии (XLIX гл.).

Вопрос об отношении между кн. Авдия и Иер ХLIX решается весьма различно. Из этого следует, что отношение между рассматриваемыми библейскими отделами трудно установить с совершенной бесспорностью. С наибольшим основанием, по-видимому, сходство между Авд и Иер XLIX можно объяснять предположением зависимости их от третьего, более древнего, источника. Во всяком случае, спорный факт близкого сходства Авд и Иер XLIX, особенно ввиду наибольшей ясности данных, заключающихся в содержании кн. Авдия, не может противоречить выводу о написании кн. Авдия после разрушения Иерусалима. Установить с точностью, к какому именно моменту послепленного периода должно приурочить составление кн. Авдия, за отсутствием ясных данных, невозможно. Если заключение канона должно отнести к эпохе Ездры и Неемии, то, значит, это время, т. е. половина V-го в. до Р. X. и является terminus ad quem кн. Авдия. Дальнейшее указание можно почерпнуть из содержания книги. Пророк говорит об окончательной погибели Едома, как о будущем. Но, по аналогии с другими пророческими предсказаниями, должно думать, что непосредственный повод для своей речи о будущей судьбе Едома Авдий заимствует из современных ему обстоятельств: таким поводом послужило пророку какое-либо опустошение Идумеи, совершившееся в его время. Пророк и рассматривает это опустошение, как предвестие и образ предстоящей Едому в будущем окончательной погибели. В эпоху выступления вавилонян и, затем, персов Идумея могла подвергаться разорению неоднократно, так как она неизбежно должна была втягиваться в войну вавилонян и персов с Египтом. Кроме того, c VI в. Идумея стала страдать и от нападений с юга, со стороны арабов, которые со временем совсем изгнали едомитян из их области и овладели в 312: г. Тирой. Одно из нападений арабских кочевых племен на Идумею и могло послужить поводом для речи Авдия.

Книга пророка Авдия, таким образом, принадлежала к отделу пророчества о судьбе иноземных народов. Наряду с великими мировыми монархиями — Ассирией, Вавилоном, Египтом — Едом является народом, на котором более часто останавливалось внимание пророков (ср. Ис XXI:11–12; XXXIV:5–6; LXIII:1; Иep XLIX:7–22; Иез XXV:12–14; XXXV и др.). Этот незначительный, родственный евреям по происхождению, народ, гордившийся мудростью, которою он издавна славился, надеявшийся на неприступность тех скал, по которым расселился, всегда был одним из самых жестоких и непримиримых врагов дома Иудина. Отсюда, Едом для пророков является представителем мира, враждебного Царству Божию, и мысль о торжестве этого Царства у них соединяется с мыслью о поражении Едома и суде над ним (Ис XXXIV; LXIII:1). В раскрытии будущей судьбы Едома Авдий примыкает вообще к другим пророкам. Каких-либо особенностей в содержании книги нет. Блаж. Иероним, характеризуя кн. Авдия, справедливо замечает: «это малый пророк по числу стихов, а не по мыслям». В изложении книги библиологи отмечают силу выражения, живость и чистоту еврейского языка (Чейк, Сельби, Баудиссин). Кондамен, не без основания, указывает и на то, что на протяжении всей книги Авдия применяется один и тот же приём употребления синонимических выражений и даже повторение одних и тех же слов (ст. 1–3, 11–14, 17–18). Кроме того, Кондамен находит в кн. Авдия выдержанное от начала до конца строфическое построение. Эти черты изложения книги, а также развитие содержания ее дают основания отвергнуть попытки новых авторов (Новак, Марти, Велльгаузен) отрицать единство кн. Авдия и дробить ее на части, принадлежащие разным писателям и разным эпохам.

Литература: Caspari, Der Prophet Obadjah. 1845.

Wellhausen, Skizzen und Vorarbeiten. Heft. 5. 1893.

В. Л. Рыбинский, Книга пророка Авдия. Киев. 1909. (Здесь и подробные библиографические указания).

1–9. Будущее уничтожение народа. 10–14. Причина наказания Едома. 16–20. Суд над Едомом — предвозвещение суда над всем миром. 21. Спасение на Сионе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS is the shortest of all the books of the Old Testament, the least of those tribes, and yet is not to be passed by, or thought meanly of, for this penny has Cæsar's image and superscription upon it; it is stamped with a divine authority. There may appear much of God in a short sermon, in a little book; and much good may be done by it, multum in parvo--much in a little. Mr. Norris says, "If angels were to write books, we should have few folios." That may be very precious which is not voluminous. This book is entitled, The Vision of Obadiah. Who this Obadiah was does not appear from any other scripture. Some of the ancients imagined him to be the same with that Obadiah that was steward to Ahab's household (1 Kings xviii. 3); and, if so, he that hid and fed the prophets had indeed a prophet's reward, when he was himself made a prophet. But that is a conjecture which has no ground. This Obadiah, it is probable, was of a later date, some think contemporary with Hosea, Joel, and Amos; others think he lived about the time of the destruction of Jerusalem, when the children of Edom so barbarously triumphed in that destruction. However, what he wrote was what he saw; it is his vision. Probably there was much more which he was divinely inspired to speak, but this is all he was inspired to write; and all he writes is concerning Edom. It is a foolish fancy of some of the Jews that because he prophesies only concerning Edom he was himself an Edomite by birth, but a proselyte to the Jewish religion. Other prophets prophesied against Edom, and some of them seem to have borrowed from him in their predictions against Edom, as Jer. xlix. 7, &c.; Ezek. xxv. 12, &c. Out of the mouth of these two or three witnesses every word will be established.

This book is wholly concerning Edom, a nation nearly allied and near adjoining to Israel, and yet an enemy to the seed of Jacob, inheriting the enmity of their father Esau to Jacob. Now here we have, after the preface, ver. 1. I. Threatenings against Edom, 1. That their pride should be humbled, ver. 2-4. 2. That their wealth should be plundered, ver. 5-7. 3. That their wisdom should be infatuated, ver. 8, 9. 4. That their spiteful behaviour towards God's Israel should be avenged, ver. 10-16. II. Gracious promises to Israel; that they shall be restored and reformed, and shall be victorious over the Edomites, and become masters of their land and the lands of others of their neighbours (ver. 17-20), and that the kingdom of the Messiah shall be set up by the bringing in of the great salvation, ver. 21.
Adam Clarke: Commentary on the Bible - 1831
God is here represented as summoning the nations against Edom, and declaring that his strongholds should not save him, Oba 1:14; that not a remnant, not a gleaning, should be left of him, Oba 1:5; that the enemy would search out his people, and totally subdue them; and that none of their allies should stand by them, Oba 1:6-9. He then enlarges on their particular offense, and threatens them with a speedy recompense, Oba 1:10-16. The Babylonians accordingly subdued the Edomites, and expelled them from Arabia Petraea, of which they never afterwards recovered possession. The remaining verses contain a prophecy of the restoration of the Jews from the Babylonish captivity, and of their victory over all their enemies, Oba 1:17-21. Some commentators think that these last verses were fulfilled by the conquests of the Maccabees over the Edomites. See 1 Maccabees 5:3-5, 65, etc.
Who was this prophet? where born? of what country? at what time did he prophesy? who were his parents? when and where did he die? are questions which have been asked from the remotest antiquity; and which, to this day, have received no answer worthy of recording. There is a multitude of opinions concerning these points; and their multitude and discrepancy are the strongest proofs of their uncertainty. All that seems probable is, that, as he prophesied concerning the destruction of Edom, he flourished a little before, or a little after, the taking of Jerusalem by Nebuchadnezzar, which happened about five hundred and eighty-eight years before Christ; and the destruction of Idumea by the same monarch, which took place a short time after; probably between 588 b.c. and 575 b.c., in the interval of the thirteen years which Nebuchadnezzar employed in the siege of Tyre, which he undertook immediately after the capture of Jerusalem.
Obadiah foretells the subduction of the Idumeans by the Chaldeans, and finally by the Jews, whom they had used most cruelly when brought low by other enemies. These prophecies have been literally fulfilled for the Idumeans, as a nation, are totally extinct.
Whoever will be at the trouble to collate this short prophecy with the forty-ninth chapter of Jeremiah, will find a remarkable similarity, not only in the sentiments and words, but also in whole verses. In the above chapter Jeremiah predicts the destruction of the Idumeans. Whether he copied Obadiah, or Obadiah copied him, cannot be determined; but it would be very strange if two prophets, unacquainted with each other, should speak of the same event precisely in the same terms. See the parallel texts, and the notes on Jer 49:1 (note), etc.
Albert Barnes: Notes on the Bible - 1834
Introduction to Obadiah
The silence of Holy Scripture as to the prophet Obadiah stands in remarkable contrast with the anxiety of people to know something of him. It would even waste labor to examine the combinations, by which, of old, the human mind tried to justify its longing to know more of him, than God had willed to be preserved. People go over them with the view of triumphing in the superior sagacity of later days, and slaying the slain. It was a good and pious feeling which longed to know more of the men of God, whose prophecies He has preserved to us, and, with this view, looked about whether they could not identify their benefactor (such as each prophet is) with someone of whom more details are recorded. Hence, they hoped that Obadiah might prove to have been the faithful protector of the prophets under Ahab, or the son of the Shunamite, whom Elijah recalled to life, or the Obadiah whom Jehoshaphat sent to teach in the cities of Judah or the Levite who was selected, with one other, to be the overseer set over the repair of the temple in the reign of Josiah . Fruitless guesses at what God has hidden! God has willed that his name alone and this brief prophecy should be known in this world. Here, he is known only as Obadiah, "worshiper of God" .
Yet, these guesses of pious minds illustrate this point, that the arranger of the canon had some other ground upon which he assigned to Obadiah his place in it, than any identification of the prophet with any other person mentioned in Holy Scripture. For whereas, of the Obadiahs, of whom holy Scripture mentions more than the name, two lived in the reign of Ahab, one after the captivity of the ten tribes, the prophet is, by the framer of the canon, placed in the time of Uzziah and Jeroboam II, in which those placed before and after him, flourished. Moderns, having slighted these pious longings, are still more at fault in their way. German critics have assigned to the prophet dates, removed from each other by more than 600 years; just as if men doubted, "from internal evidence," whether a work were written in the time of William the Conqueror, or in that of Cromwell; of S. Louis, or Louis XVIII; or whether Hesiod was a contemporary of Callimachus, and Ennius of Claudian; or the author of the Nibelungen Lied lived with Schiller. Such difference, which seems grotesque, as soon as it is applied to any other case, was the fruit of unbelief.
Two, or rather, three great facts are spoken of in the prophecy, the capture of Jerusalem, and a two-fold punishment of Edom consequent on his malicious triumph over his brother's fall; the one through pagan, the other through the restored Jews. The punishment of Edom the prophet clearly foretells, as yet to come; the destruction of Jerusalem, which, according to our version is spoken of as past, is in reality foretold also. Unbelief denies all prophecy. Strange, that unbelief, denying the existence of the jewel - God's authentic and authenticated voice to man - should trouble itself about the age of the casket. Yet, so it was. The prophets of Israel used a fascinating power over those who denied their inspiration. They denied prophecy, but employed themselves about the prophets. Unbelief, denying prophecy, had to find out two events in history, which should correspond with these events in the prophet, a capture of Jerusalem, and a subsequent ("it" could not say) consequent - suffering on the part of Edom. And since Jerusalem was first taken under Shishak king of Egypt, in the 5th year of Rehoboam, 970 b. c., and Josephus relates that in 301 b. c., Ptolemy Lagus treacherously got possession of it under plea of offering sacrifice, treated it harshly, took many captive from the mountainous part of Judaea and the places around Jerusalem, from Samaritis, Gerizim, and settled them all in Egypt; unbelieving criticism had a wide range, in which to vacillate.
And so it reeled to and fro between the first and last of these periods, agreeing that Obadiah did not prophesy, and disagreeing as to all besides. Eichhorn , avowedly on his principle of unbelief, that God's prophets, when they spoke of detailed events, as future, were really describing the past, assumed that the last five verses were written in the time of Alexander Janneus, two centuries LATER than the latest, about 82 b. c. . As though a Hebrew prophet would speak of one, detestable for Alexander Janneus' wanton cruelty as a Saviour!
The real question as to the age of Obadiah turns upon two points - one is external, the other internal. The external is, whether in regard to those verses which he has in common with Jeremiah, Obadiah gathered into one, verses which he scattered in Jeremiah, or whether Jeremiah, in renewing the prophecies against Edom, incorporated verses of Obadiah. The question, the one which is internal to Obadiah, is, whether he speaks of the capture of Jerusalem in the prophetic or the real past, and (as determining this), whether he reproves Edom for past malice at the capture of Jerusalem, or warns him against it in the future.
The English version in the text supposes that Obadiah reproves for past sin. For it renders; "Thou shouldest not have looked on the day of thy brother, in the day when he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of their distress" . The English margin gives the other, as a probable rendering, "do not behold, etc." But it is absolutely certain that אל 'al with the future forbids or deprecates a future thing. In all the passages, in which אל 'al occurs in the Hebrew Bible , it signifies "do not." We might as well say that "do not steal" means "thou shouldest not have stolen," as say that תרה ואל ve'al tē reh, and "do not look," means "thou shouldest not have looked."
It is true that in a vivid form of question, belonging to strong feeling, the soul going back in thought to the time before a thing which has happened, can speak of the past as yet future. Thus, David says, . "The death of fools shall Abner die?" while mourning over his bier; or Job, having said to God, "Why didst Thou bring me forth from the womb?" places himself as at that time and says (literally), "I shall expire, and eye shall not see me; as if I had not been, I shall be; from the womb to the grave I shall be carried." He contemplates the future, as it would have been, had he died in the birth. It was a relative future. We could almost, under strong emotion, use our "is to" in the same way. We could render, "Is Abner to die the death of fools?" But these cases have nothing to do with the uniform idiom; "do not." We must not, on any principle of interpretation, in a single instance, ascribe to a common idiom, a meaning which it has not, because the meaning which it has, does not suit us. There "is" an idiom to express this. It is the future with לא lo', not with אל 'al.
It agrees with this, that just before , where our version renders, "thou wert as one of them," the Hebrew (as, in our Bibles, is marked by the italics) has only, "thou as one of them!" not expressing any time. The whole verse expresses no time as to Edom. "In the day of thy standing on the other side, in the day of strangers carrying captive his might, and strangers entered his gates and cast lots on Jerusalem, thou too as one of them."
This too is a question not of rhetoric, but of morals. We cannot imagine that Almighty God, who warns that He may not strike, would eight times repeat the exhortation - a repetition which in itself has so much earnestness, "do not," "do not," "do not," in regard to sin which had been already ended. As to past sin, God exhorts to repent, to break it off; not to renew it. He does not exhort to that which would be a contradiction even to His own omnipotence, not to do what had been already done.
According to the only meaning, then, which the words bear, Edom had not yet committed the sin against which Obadiah warns him, and so Jerusalem was not yet destroyed, when the prophet wrote. For the sevenfold "the day of thy brother," (which is explained to be "the day of his calamity), the day of their destruction, the day of distress," the mention whereof had just preceded, can be no other than "the day when strangers carried away his strength, and foreigners entered his gates, and cast lots on Jerusalem." But no day was the day of utter destruction to Jerusalem, except that of its capture by Nebuchadnezzar. Its capture by Shishak , or by the Chaldees under Jehoiakim and Jehoiachin , left it uninjured; Jehoash, when he had defeated Amaziah, broke down a part of its walls only .
The relation of Obadiah to Jeremiah agrees with this. This argument in proof of that relation has been so carefully drawn out by Caspari , that little is needed except clearly to exhibit it. Few indeed, I should think (unless under some strong contrary bias), could read the five first verses of Obadiah in the book of the prophet himself, and, as they occur, scattered in jer 49, and not be convinced that Jeremiah reset the words of Obadiah in his own prophecy.
This is, in itself, probable, because Jeremiah certainly incorporated eight verses from Isaiah in his prophecy against Moab , and four from the same prophet in his prophecy against Babylon , in addition to several allusions to his prophecies contained in a word or idiom, or mode of expression. In the same way, Jeremiah closes his prophecy against Damascus, with a verse from the prophecy from Amos against it ; and he inserts a verse from Amos against Ammon in his own prophecy against that people . This is the more remarkable, because the prophecy of Amos against each people consists of three verses only. This, of course, was done in a designed way. Probably in renewing the prophecies against those nations, Jeremiah wished to point out that those former prophecies were still in force; that they had not yet been exhausted; that the threatenings of God were not the less certain, because they were delayed; that His word would none the less come true, because God was long-suffering. The insertion of these former prophecies, longer or shorter, are a characteristic of Jeremiah's prophecies against the nations, occurring, as they do, in those against Babylon, Damascus, Moab, Ammon, and therefore, probably in that also against Edom.
The eight verses, moreover, common to Obadiah and Jeremiah form one whole in Obadiah; in Jeremiah they are scattered amid other verses of his own, in precisely the same way as we know that he introduced verses of Isaiah against Moab. But beside this analogy of the relation of the prophecy of Jeremiah to that of Isaiah, it is plainly more natural to suppose that Jeremiah enlarged an existing prophecy, adding to it words which God gave him, than that Obadiah put together scattered sayings of Jeremiah, and yet, that these sayings, thus severed from their context, should still have formed as they do, one compact, connected whole.
Yet, this is the case as to these verses of Obadiah. Apart, for the time, from the poetic imagery, the connection of thought in Obadiah's prophecy is this: Oba 1:1 God had commanded nations to come against Edom, Oba 1:2 determining to lower it; Oba 1:3 it had trusted proudly in its strong position; Oba 1:4 yet, God would bring it down; and that, Oba 1:5 through no ordinary spoiler, but Oba 1:6 by one who should search out its most hidden treasures; Oba 1:7 its friends should be its destroyers; Oba 1:8 its wisdom, and Oba 1:9 might should fail it, and Oba 1:10 it should perish, for its malice to its brother Jacob; the crowning act of which would be at the capture of Jerusalem; Oba 1:11-14 but God's day was at hand, the pagan should be requited; Oba 1:15-16 the remnant of Zion, being delivered, would dispossess their dispossessors, would spread far and wide; Oba 1:17-20 a Saviour should arise out of Zion, and the kingdom should be the Lord's. Oba 1:21)
Thus, not only the eight verses from Obadiah, five of which recur in Jeremiah, and three others, to which he alludes, stand in close connection in Obadiah, but they form a part of one well-arranged whole. The connection is sometimes very close indeed; as when, to the proud question of Esau, ארץ יוּרדני מי mı̂ y yô rı̂ dē nı̂ y 'erets, Oba 1:3, "Who will bring me down to the ground?" God answers, "though thou place thy nest among the stars, אוּרידך משׁם mı̂ shâ m 'ô rı̂ ydekâ, Oba 1:4, thence, will I bring thee down."
Jeremiah, on the contrary, the mourner among the prophets, is plaintive, even in his prophecies against the enemies of God's people. Even in this prophecy he mingles words of tenderness ; "Leave thy fatherless children, I will preserve them alive; and let thy widows trust in Me." Accordingly, Jeremiah has a succession of striking pictures; but the connection in him is rather one of oratory than of thought. His object is to impress; he does impress, by an accumulation of images of terror or desolation. Closeness of thought would not aid his object, and he neglects it, except when he retains the order of Obadiah. But plainly it is most probable, that "that" is the original form of the prophecy, where the order is the sequence of thought. That sequence is a characteristic, not of these verses only of Obadiah, but of the whole. The whole 21 verses of the prophet pursue one connected train of thought, from the beginning to the end. No one verse could be displaced, without injuring that order. Thoughts flow on, the one out of the other. But nothing is more improbable than to suppose that this connected train of thought was produced by putting together thoughts, which originally stood unconnected.
The slight variations also in these verses, as they stand in the two prophets, are characteristic. WheRev_er the two prophets in any degree vary, Obadiah is the more concise, or abrupt; Jeremiah, as belongs to his pathetic character, the more flowing. Thus, Obadiah begins: "Thus saith the Lord God, concerning Edom: A report we have heard from the Lord, and a messenger among the pagan is sent; Arise and let us arise against her to battle." The words, "Thus saith the Lord God, of Edom," declare that the whole prophecy which follows came from God; then Obadiah bursts forth with what he had heard from God, "A report we have heard from the Lord." The words are joined in meaning; the grammatical connection, if regarded, would be incorrect. Again, in the words, "we have heard," the prophet joins his people with himself. Jeremiah substitutes the more precise, "I have heard," transposes the words to a later part of the prophecy, and so obviates the difficulty of the connection: then he substitutes the regular form, שׁלח shâ lach, for the irregular, שׁלח shullach; and for the one abrupt sentence, "Arise, and arise we against her to battle," he substitutes the Hebrew parallelism, "Gather ye yourselves and come against her; and arise to battle."
Next, Obadiah has: "Behold! small have I made thee among the nations; despised art thou exceedingly." Jeremiah connects the verse with the preceding by the addition of the particle "for," and makes the whole flow on, depending on the word, "I have made. For behold! small have I made thee among the pagan, despised among men." Obadiah, disregarding rules of parallelism, says; "The pride of thy heart hath deceived thee, dweller in rock-clefts, his lofty seat; who says in his heart, who will bring me down to the earth?" Jeremiah with a softer flow; "Thy alarmingness hath deceived thee, the pride of thy heart; dweller in the clefts of the rock, holding the height of a hill." Obadiah has very boldly; "Though thou exalt as the eagle, and though amid stars set thy nest, thence will I bring thee down, saith the Lord." Jeremiah contracts this, omits an idiom, for boldness, almost alone in Hebrew, סים ככבים בין ואם ve'im bē yn kô kâ bı̂ ym sı̂ ym, "and though amid stars set," and has only, "when thou exaltest, as an eagle, thy nest, thence will I bring thee down, saith the Lord," where also, through the omission of the words "amid stars," the word "thence" has, in Jeremiah, no exact antecedent.
In a similar way, Jeremiah smooths down the abrupt appeal, "If thieves had come to thee, if spoilers of the night (how art thou cut off!) will they not steal their enough? If grape-gatherers had come to thee, will they not leave gleanings?" Jeremiah changes it into two even half-verses; If grape-gatherers had come to thee, will they not leave gleanings? If thieves by night, they had spoiled their enough." Again, for the 5 bold words of Obadiah, מצפניו נבעוּ עשׂו נחפשׂוּ איך 'ê yk nechâ phas'û ‛ ê s'â v, nı̂ b‛ û matsepunâ yv, literally, "how are Esau outsearched, sought out his hidden places," Jeremiah substitutes, "For I have laid bare Esau; I have discovered his hidden places, and he cannot be hid."
Again, even an English reader of Jeremiah will have noticed that Jeremiah has many idioms or phrases or images, which he has pleasure in repeating. They are characteristic of his style. Now, in these verses which Obadiah and Jeremiah have in common, there is no one idiom which occurs elsewhere in Jeremiah; whereas, in the other verses of the prophecy of Jeremiah against Edom, in which they are, as it were, inlaid, there are several such, so to say, favorite turns of expressions. As such, there have been noticed, the short abrupt questions with which Jeremiah opens his prophecy against Edom ; "Is wisdom no more in Teman?" the hurried imperatives accumulated upon one another , "Flee, turn, dwell deep;" the accumulation of words expressive of desolation ; "Bozrah shall become a desolation, a reproach, a waste and a curse; and all her cities, perpetual wastes;" the combination of the two strong words, "shall be stupefied, shall hiss," in amazement at her overthrow ; "Everyone who goeth by her shall be stupefied" (we say "struck dumb") "and shall hiss at all her plagues."
Such again are the comparisons to the overthrow of Sodom and Gomorrah ; the image of "the lion coming up from the pride of Jordan" ; the burden of these prophecies ; "the day of the destruction of Edom and the time of his visitation . "Wherefore hear ye the counsel of the Lord against Edom and His purposes which He has purposed toward Teman." Then also, whole verses are repeated in these prophecies .
Out of 16 verses of which the prophecy of Jeremiah against Edom consists, four are identical with those of Obadiah; a fifth embodies a verse of Obadiah's; of the 11 which remain, 10 have some turns of expression or idioms, more or fewer, which recur in Jeremiah, either in these prophecies against foreign nations, or in his prophecies generally. Now it would be wholly improbable that a prophet, selecting verses out of the prophecy of Jeremiah, should have selected precisely those which contain none of Jeremiah's characteristic expressions; whereas it perfectly fits in with the supposition that Jeremiah interwove verses of Obadiah with his own prophecy, that in verses so interwoven there is not one expression which occurs elsewhere in Jeremiah.
One expression, which has been cited as an exception, if it is more than an accidental coincidence, the rather confirms this. Obadiah, in one of the earlier verses which Jeremiah has not here employed, says: "To the border have sent thee forth the men of thy covenant; the men of thy peace have deceived thee, have pRev_ailed against thee; thy bread" (i. e., the men of thy bread, they who ate bread with thee) "have laid a snare under thee." In the middle of this threefold retribution for their misdealing to their brother Judah, there occur the words, "the men of thy peace," which are probably taken from a Psalm of David . But the word השיאך, "have deceived thee," corresponds to the word השיאוך in Oba 1:3. "deceived thee" hath the pride of thy heart." The deceit on the part of their allies was the fruit and consequence of their self-deceit through the pride of their own heart. The verse in Obadiah then stands in connection with the preceding, and it is characteristic of Obadiah to make one part of his prophecy bear upon another, to show the connection of thoughts and events by the connection of words. The taunting words against Zedekiah, which Jeremiah puts into the mouth of the women left in the house, when they should be brought before the king of Babylon's princes, "Thy friends," literally, "the men of thy peace, have set thee on, המיתוך, Jer 38:22, and have pRev_ailed against thee," may very probably be a reminiscence of the words of Obadiah (although only the words, "men of thy peace," are the same): but they stand in no connection with any other words in Jeremiah, as those of Obadiah do with the pRev_ious words.
The prophecy of Jeremiah in which he incorporated these words of Obadiah, itself also speaks of the destruction of Jerusalem as still future. For he says to Edom , "Lo! they whose judgment was not to drink the cup, shall indeed drink it; and shalt thou be unpunished? Thou shalt not be unpunished, for thou shalt indeed drink it." It is plainly wrong (as even our own version has done) to render the self-same expression ישתו שׁתו as past, in the first place, "have assuredly drunken," and as future in the second, תשתה שתו כי, for thou shalt surely drink of it." Since they must be future in the second place, so must they also in the first. Jeremiah too elsewhere contrasts, as future, God's dealings with His own people and with the nations, in this self-same form of words . "Thus saith the Lord of hosts, Ye shall certainly drink, for lo! I begin to bring evil on the city which is called by My Name, and shall ye be utterly unpunished? Ye shall not be unpunished, for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts." The form of words, להתע מחל בעיר־אנכי הנה, in itself requires, at least a proximate future, (for הנה with a participle always denotes a future, nearer or further) and the words themselves were spoken in the fourth year of Jehoiakim.
In that same fourth year of Jehoiakim, Jeremiah received from God the command to write in that scroll which Jehoiakim burned when a little of it had been read to him , "all the words that I have spoken unto thee against Israel and against Judah and against all the nations, from the day I spake unto thee, from the days of Josiah even unto this day." After Jehoiakim had burned the scroll, that same collection was renewed, at God's command, "with many like words" . Now immediately upon this, follows, in the Book of Jeremiah, the collection of prophecies against the foreign nations, and in this collection three contain some notice that they were written in that 4th year of Jehoiakim, and only the two last, those against Elam and Babylon, which may have been added to the collection, bear any later date. The prophecy against Babylon is at its close marked as wholly by itself , For Seraiah is bidden, when he had come to Babylon, and had "made an end of reading the book," to "bind a stone" upon it, and "cast it into the Euphrates," and say, "Thus shall Babylon sink, anew shall not rise again from the evil which I bring upon her."
These chapters then as to Babylon although connected with the preceding in that they are prophecies against enemies of God's people, are marked as in one way detached from them, a book by themselves. And in conformity with this, they are stated, in the beginning, to have been written in the 4th year of Zedekiah. In like way, the prophecy against Elam, which was uttered in the beginning of the reign of Zedekiah, was occasioned probably by misdeeds of that then savage people, serving, as they did, in the army of the Chaldees against Jerusalem, when Nebuchadnezzar took Jehoiakim captive to Babylon. It is distinguished from the earlier prophecies, in that Elam was no inveterate enemy of God's people, and the instrument of his chastisement was not to be Babylon.
Those earlier prophecies jer 46-49:33 against Egypt, Philistia (including Tyre and Zidon), Moab, Ammon, Edom, Damascus, Kedar and the kingdoms of Hazor, all have this in common:
(1) that they are directed against old and inveterate enemies of God's people;
(2) they all threaten destruction from one source, the north , or Nebuchadnezzar himself, either naming or describing him .
They are then probably one whole, a book of the visitations of God upon His enemies through Nebuchadnezzar. But the first of the two prophecies against Egypt relates to the expedition of Pharaoh Necho against Assyria, the utter overthrow of whose vast army at the Euphrates he foretells. That overthrow took place at Carchemish in the fourth year of Jehoiakim . The next prophecy against Egypt relates to the expedition of Nebuchadnezzar against it, which followed immediately on the defeat of Pharaoh . The third prophecy against Philistia was, before Pharoah smote Gaza ; but this was probably on his march against Assyria in that same fourth year of Jehoiakim, before his own power was broken foRev_er.
But since the prophecy of Obadiah was anterior to that of Jeremiah, it was probably long anterior to it. For Jeremiah probably incorporated it, in order to show that there was yet a fulfillment in store for it. And with this it agrees, that Obadiah does employ in his prophecy language of Balaam, of a psalm of David, of Joel and Amos, and of no later prophet. This could not have been otherwise, if he lived at the time, when he is placed in the series of the minor prophets. Had he lived later, it is inconceivable that, using of set purpose, as he does, language of Joel and Amos, his prophecy should exhibit no trace of any other later writing. The expressions taken from the Book of Joel are remarkable, considering the small extent of both books. Such are undoubtedly the phrases; "it," Jerusalem, "shall be holiness, קדשׁ qô desh . In mount Zion there shall be a remnant .
For near is the Day of the Lord . I will return thy recompense upon thy head" , the phrase גוּרל ידוּ yadû gô râ l, for "cast lots." These are not chance idioms. They are not language of imagery. They are distinguished in no poetical or rhetorical manner from idioms which are not used.
They are not employed, because they strike the senses or the imagination. One prophet does not borrow the imagery of another. They are part of the religious language of prophecy, in which when religious truth had once been embodied, the prophets handed it on from one generation to another. These words were like some notes of a loved and familiar melody, which brought back to the soul the whole strain, of which they were a part. "The Day of the Lord" having been described in such awful majesty by Joel, thenceforth, the saying, "near is the Day of the Lord," repeated in his own simple words, conveyed to the mind all those circumstances of awe, with which it was invested. In like way the two words, "it shall be holiness," suggested all that fullness of the outpouring of God's Spirit, the sole source of holiness, with which the words were associated in Joel; they are full of the Gospel promise, that the church should be not holy only, but the depository of holiness, the appointed instrument through which God would diffuse it.
Equally characteristic is that other expression; "In Mount Sion shall be a remnant." It gives prominence to that truth, so contrary to flesh and blood, which Paul had to develop, that all were not Israel who were of Israel . It presented at once the positive and negative side of God's mercies, that there would be "salvation in Mount Zion," but of a "remnant" only. So, on the other side, the use of the idiom יעקב אחך מחמס mē châ mâ s 'â chı̂ kâ ya‛ ă qô b, repeated but intensified from that of Joel, יהודה בן מחמס mē châ mâ s bê n yehû dâ h," continued on the witness against that abiding sin for which Joel had foretold the desolation of Edom, "his violence toward his brother Jacob."
The promise in Amos of the expansion of Jacob, "that they may inherit the residue of Edom, and all nations upon whom My Name is called," is, in the same way, the basis of the detailed promise of its expansion in all directions - east, west, north, south - which Obadiah, like Amos, begins with the promise, that the people of God should inherit Edom: "And the South shall inherit Mount Esau, and the plain the Philistines." Amos, taking Edom as a specimen and type of those who hated God and His people, promises that they and all nations should become the inheritance of the church. Obadiah, on the same ground, having declared God's sentence on Edom, describes how each portion of the people of God should be enlarged and overspread beyond itself.
While thus alluding to the words of Amos, Obadiah further embodies an expression of Balaam, to which Amos also refers. Balaam says, "Edom shall be an heritage (ירשׁה yerû shshâ h), Seir also shall be an heritage to his enemies; and Jacob shall do valiantly; and one out of Jacob shall have dominion, and shall destroy the remnant (שׂריד s'â rı̂ yd) out of the city." The union of these two declarations of Balaam (one only of which had been employed by Amos) cannot be accidental. They lie in the two adjacent verses in each. "The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble, and they shall burn them, and devour them; and there shall be no remnant (שׂריד s'â rı̂ yd) to the house of Esau, for the Lord hath spoken it; and the south shall inherit (ירשׁ yâ rash) the mount of Esau." In the fourth verse, also, Obadiah has an idiom from the prophecy of Balaam, which occurs nowhere besides; "strong is thy dwelling, and place (קנך ושׂים ves'ı̂ ym qı̂ nekâ) in the rock thy nest" This infinitive here is a very vivid but anomalous construction. It cannot be by accident, that this idiom occurs in these two places alone in the Hebrew Scriptures.
This employment of prophetic language of earlier prophets is the more remarkable, from the originality and freshness of Obadiah's own diction. In his 21 verses he has several words which occur nowhere else . They are mostly simple words and inflections of words in use. Still they were probably framed by the prophet himself. One, who himself adds to the store of words in a language, has no occasion to borrow them of another. Obadiah adopts that other prophetic language, not as needing it to express his own meaning, but in order to give to it a fresh force and bearing.
But on the same ground, on which Obadiah employs the language of prophets who lived before him, he would have used the words of later prophets, had he lived later.
The framing of single words or forms is the least part of the originality of Obadiah's style. Vividness, connectedness, power, are characteristics of it. As it begins, so it continues and ends. It has no breaks, nor interruptions. Thought follows on thought, as wave rolls upon wave, but all marshalled to one end, marching on, column after column to the goal which God hath appointed for them. Each verse grows out of that which was before it, and carries on its thought. The cadence of the words in the original is a singular blending of pathos and strength. The pathos of the cadence consists in a somewhat long sustained measure, in which the prophet dwells on the one thought which he wishes to impress; the force, in the few brief words in which he sums up some sentence. That lengthened flow will have struck even an English reader; the conciseness can only be seen in Hebrew. Those 5 words, "how are Esau outsearched! out-sought his secret places!" have been already alluded to.
Other such instances are, בוא תבונה אין 'ayin tebû nâ h bô' with which Oba 1:7. closes; מהם אחד אתה גם gam 'attâ h' echâ d mē hem, "thou too as one of them," Oba 1:11; עשׂה אשׁר 'ă sher ‛ â s'â h, לך יעשׂה yē‛ â s'â h lâ k after the long exhortation in Oba 1:12-14. or the 3 words היוּ כלו והיוּ vehâ yâ h kelô' לו lô hâ yû, which close the description in Oba 1:16-17. or those three which so wonderfully sum up the whole prophecy, המלוּכה אדני והיתה vehâ yethâ h 'ă donā y hammelû kâ h, and the kingdom shall be the Lord's." Even the repetition which occurs in the prophet, adds to the same effect, as in the two brief words, נכרי ביום beyô m nokrı̂ y, אבד ביום beyô m 'â bad, זרה ביום beyô m zâ râ h, אידם ביום beyô m 'ē ydâ m, אידוּ ביום beyô m 'ē ydô, Oba 1:12-13, with which he closes each clause of the exhortation against malicious joy in the calamity of their brother. The characteristic, vivid detail in description, and, in the midst of it, great conciseness without sameness, occurs throughout Obadiah.
It would then be the more strange, that a prophecy so brief and so connected as that of Obadiah should have been severed into two (one part of which is to belong to some earlier prophet, the other is to have been written after the destruction of Jerusalem), but that the motive of this disruption of the prophecy is apparent. "The oracle on Edom preserved under the name of Obadiah can," says one , "in its present form, be of no earlier date than the Babylonian captivity. The destruction and entire desolation of Jerusalem is here described; the prophet himself wrote among the exiles." It cannot be of any earlier date, according to this writer, because, in his belief, there cannot be any certain prediction of details of the future, or any knowledge of that future, beyond those dim anticipations which man's own conscience and the survey of God's ordinary providence may suggest; a cannot, which presupposes another cannot, that God cannot Rev_eal Himself to His creatures.
But then this writer also could not altogether escape the impression, that great part of this prophecy must belong to a period long before the captivity. The only way of reconciling these contradictions, this must of external evidence, and this cannot of antidoctrinal prejudice, was to divide in two this living whole, and to assign to the earlier period such portions relating to Edom, as contained no allusion to the destruction of Jerusalem. This then is done. "Further investigation," the writer proceeds, "shows, that the later prophet employed a fragment of an earlier prophet as to Edom. More than half of what is now extant, i. e., Oba 1:1-10, half of Oba 1:17, and Oba 1:18, by their contents, language, and coloring, indicate very clearly such an earlier prophet; and moreover, about the same time Jeremiah employed the earlier fragment, in that very much out of Oba 1:1-9 recurs in Jeremiah, but nothing of the words which belong most visibly to the later prophet, Oba 1:11-16, Oba 1:19-21."
1. Now, plainly, since Jeremiah is not here to tell us, why he did incorporate in his prophecy certain verses, and did not refer to certain other verses of Obabiah, it is, in the last degree, rash to make a positive inference from the mere fact of his not employing those verses, that he had them not to employ. He does embody in his prophecy the five first verses of Obadiah, and there the correspondence between the two prophets almost ceases. The "thought" of Oba 1:6, but not one word of it recurs in Jeremiah to Oba 1:7; there is no allusion whatever; of Oba 1:8, again, the thought is retained, but only "one word," and that, in a form altogether different . This eighth verse is the last in Obadiah, to which Jeremiah refers. Ewald then has to manufacture his "earlier prophet" out of those five first verses, which Jeremiah does embody; of other two, of which the thought only recurs in Jeremiah; and five more , to which there is, in Jeremiah, no allusion whatever; and having culled these ad libitum out of the whole chapter, he argues against the non-existence of the rest on the ground that Jeremiah does not employ them, whereas Jeremiah equally does not employ five of those, the existence of which at that same time Ewald acknowledges, and to two others Jeremiah alludes but very distantly. Since Jeremiah's not alluding to five of these verses, does not prove, according to Ewald, that they did not then exist, neither does his not employing the remainder prove it as to them.
2. Jeremiah assigns no ground for the punishment of Edom, except his pride; nor does he, in any of those prophecies as to those lesser nations, foretell anything as to the future of Judah. This was not assigned to him, as his subject here. He does in the prophecies against Egypt and Babylon; for those were the great dynasties, on whom, in human eyes, the existence of Judah depended. There he fortells, that God would "make a full end of all the nations whither" He had "driven" them, but not "of Jacob" His "servant" . The future lot of Judah, as a whole, did not depend on those little nations. It may be on this ground, that Jeremiah foretells "their" destruction and the restoration of Moab and Ammon , and is silent as to Judah. Again, the immediate punishment of all these petty nations through Nebuchadnezzar was the subject of Jeremiah's prophecy, not ulterior suffering at the hands of Judah. Now these subjects, the "violence" of Esau against his "brother Jacob," as the ground of Edom's punishment . In Oba 1:15-16 Obadiah, having rehearsed the offence, repeats the sentence), the future enlargement of Jacob , and an ulterior retribution on Edom through Judah, occupy most of those verses of Obadiah, to which there is no allusion in Jeremiah. This accounts (if there were any need to account for it) for the absence of allusion to almost all of Obadiah to which Jeremiah does not allude, both as to the part which Ewald accounts for in "his" way, and as to most of that part which he leaves unaccounted for.
But altogether, it must be said, that God's prophets employ freely, as God taught them, what they do employ of the former prophets. They do not copy them in a mechanical way, as if they were simply re-writing a work which lay before them, so that we should have to account for anything which they did not think good to repeat. In making the similar use of Isaiah's prophecy as to Moab, Jeremiah makes no reference to the five first verses.
3. So, far from "writing among the exiles," Obadiah implies that the captivity had not yet commenced. He speaks of Judah and Benjamin, as in their own land, and foretells that they shall enlarge themselves on all sides. Hosea and Amos had, at that time, prophesied the final destruction of the "kingdom" of Israel and the dispersion of the ten tribes. In conformity with this, Obadiah foretells to the two tribes, that they should occupy the vacated places of the land of promise. In contrast with this enlargement of Judah and Benjamin, he speaks of those already in captivity, and prophesies their restoration. He speaks of two bodies of present exiles, "the captivity of "this" host of the children of Israel," "the captivity of Jerusalem which is at Sepharad." Of these he probably says , "The captivity of this host of the children of Israel which are among the Canaanites as far as Zarephath, and the captivity of Jerusalem which is in Sepharad, shall possess the cities of the South." Both these sets of captives must have been limited in number.
Those of "Jerusalem at Sepharad" or Sardis the capital of the Lydian empire, could only have been such as were exported by means of the slave trade.
The only public settlement of Jews there, was in times long subsequent, about 200 b. c., when Antiochus the Great, in order to check the seditions in Lydia and Phrygia , "removed thither at much cost 2, 000 Jewish families out of Mesopotamia and Babylonia, with their goods," on account of their tried faithfulness and zealous service to his forefathers. This removal, accompanied with grants of land, exemption from tribute for 10 years, personal and religious protection, "was" a continuation of the commenced "dispersion;" it was not a "captivity." They were the descendants of those who might have returned to their country, if they would. They were in the enjoyment of all the temporal benefits, for which their forefathers had bartered their portion in their own land. There was nothing special as to why they should be singled out as the objects of God's promise. Jews were then dispersing everywhere, to be the future disciples or persecutors of the Gospel in all lands. Seleucus Nicator, a century before, had found Jews in Asia and Lower Syria, and had given them like privileges with the Macedonians and Greeks whom he settled there. Jews had shared his wars. Alexander had, at Alexandria, bestowed like privileges on the Egyptian Jews In such times, then, there was no "captivity at Sepharad;" no Lydian empire; nothing to distinguish the Jews there, from any others who remained willingly expatriated.
On the other side, the place which the prophet assigns to those captives on their return is but a portion of Judah, "the cities of the South," which he does not represent as unpopulated. In like way, whether the words as to Israel are rendered, "which are" among "the Canaanites as far as Zarephath," or, "shall" possess "the Canaanites as far as Zarephath," in either case the prophet must be speaking of a very limited number. Had he been speaking in reference to the ten tribes or their restoration, he would not have assigned their territory, "Ephraim, Samaria, Gilead," to the two tribes, nor would he have assigned to them so small a tract. This limited number of captives exactly agrees with the state of things, supposing Obadiah to have lived, when, according to his place in the Canon, he did live, near the time of Joel. For Joel denounces God's judgments on Tyre, Zidon and Philistia for selling unto the Grecians the children of Judah and Jerusalem. These captives, of whom Obadiah speaks, were some probably yet unsold, at Sarepta, and some at Sepharad or Sardis among the Grecians. On the other hand, it is inconceivable that Obadiah would have contrasted the present captivity, "this captivity of the children of Israel," "the captivity of Jerusalem which is in Sepharad," with Judah and Benjamin in their ancient possessions, had Judah and Benjamin been, when he wrote, themselves in captivity in Babylon, or that he would have prophesied concerning some little fragment of Israel, that it should he restored, and would have passed over the whole body of the ten tribes, if, when he prophesied, it had been in captivity. Nor is there again any likelihood, that by "this captivity of Jerusalem in Sepharad," Obadiah means any captives, among whom he himself was (which is the whole ground-work of this theory of Ewald), for, in that case, he would probably have addressed the consolation and the promise of return TO them (as do the other prophets) and not have spoken OF them only.
A few years hence, and this theory will be among the things which have been. The connection of thought in Obadiah is too close, the characteristics of his style occur too uniformly throughout his brief prophecy, to admit of its being thus dislocated. Nowhere, throughout his prophecy, can one word or form be alleged, of which it can even be said, that it was used more frequently in later Hebrew. All is one original, uniform, united whole.
"Obadiah," says Hugh of S. Victor, "is simple in language, manifold in meaning; few in words, abundant in thoughts, according to that, 'the wise man is known by the fewness of his words.' He directeth his prophecy, according to the letter, against Edom; allegorically, he inveighs against the world; morally, against the flesh. Bearing an image of the Saviour, he hinteth at his coming through whom the world is destroyed, through whom the flesh is subdued, through whom freedom is restored." "Among all the prophets," says another , "he is the briefest in number of words; in the grace of mysteries he is their equal."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Oba 1:1, The destruction of Edom, Oba 1:3, for their pride, Oba 1:10. and for their wrong unto Jacob; Oba 1:17, The salvation and victory of Jacob.
John Gill
INTRODUCTION TO OBADIAH 1
This prophecy of Obadiah is the least of the minor prophets, consisting but of one chapter; the subject of it is Edom, whose destruction is foretold, and is to be considered as a type of the enemies of Christ and his kingdom, and especially of the Roman antichrist. After the preface, the rumour of war, and preparation for it, which would issue in the ruin of Edom, are observed, Obad 1:1; because of their pride, confidence, and security, Obad 1:3; which should be complete and entire, Obad 1:5; notwithstanding their allies, who would deceive them; and the wisdom of their wise men, which should be destroyed; and the strength of their mighty men, who would be dismayed, Obad 1:7; and this should come upon them, chiefly because of their ill usage of the Jews at the time of Jerusalem's destruction, which is enlarged upon, Obad 1:10; and this would be when all the nations round about them would be destroyed, Obad 1:15; and then deliverance is promised to the Jews, who should not only enjoy their own possessions, but the land of the Edomites, wasted by them, Obad 1:17; and the book is concluded with a glorious prophecy of the kingdom of the Messiah, Obad 1:21.
1:11:1: Տեսիլ Աբդիու որ եղեւ յառաջ քան զելս Ասորեստանւոյն յաւուրս Աքաաբու[10640]։Ա՛յսպէս ասէ Տէր ցԵդոմ. Լուր լուայ ՚ի Տեառնէ. եւ պաշարումն առաքեաց ՚ի հեթանոսս. արի՛ք եւ յարիցուք ՚ի վերայ նորա ՚ի պատերազմ[10641]։ [10640] Ոմանք առանց յաւելուածոյ՝ որ եղեւ, եւ այլն. ունին լոկ՝ Տեսիլ Աբդիու։[10641] Ոմանք. Լուր լուայք ՚ի Տեառնէ... ՚ի վերայ նոցա ՚ի պատերազմ։ Ուր Ոսկան. Լուր լո՛ւաւ ՚ի Տեառնէ։
1 Սա է Աբդիուի տեսիլքը: Այսպէս է ասում Տէրը Եդոմի մասին. լուր իմացայ Տիրոջից, որ պաշարման հրահանգ ուղարկեց հեթանոսներին. “Ելէ՛ք, պատերազմի դուրս գանք նրա դէմ”:
1 Աբդիի տեսիլքը։Տէր Եհովան Եդովմին համար այսպէս կ’ըսէ. Տէրոջմէ լուր լսեցինք Ու ազգերուն դեսպան ղրկուեցաւ՝ ըսելով.«Ելէ՛ք ու անոր դէմ պատերազմի ելլենք»։
Տեսիլ Աբդիու: Այսպէս ասէ Տէր [1]ցԵդովմ. Լուր լուայ ի Տեառնէ, եւ պաշարումն առաքեաց`` ի հեթանոսս. Արիք եւ յարիցուք ի վերայ նորա ի պատերազմ:

1:1: Տեսիլ Աբդիու որ եղեւ յառաջ քան զելս Ասորեստանւոյն յաւուրս Աքաաբու[10640]։
Ա՛յսպէս ասէ Տէր ցԵդոմ. Լուր լուայ ՚ի Տեառնէ. եւ պաշարումն առաքեաց ՚ի հեթանոսս. արի՛ք եւ յարիցուք ՚ի վերայ նորա ՚ի պատերազմ[10641]։
[10640] Ոմանք առանց յաւելուածոյ՝ որ եղեւ, եւ այլն. ունին լոկ՝ Տեսիլ Աբդիու։
[10641] Ոմանք. Լուր լուայք ՚ի Տեառնէ... ՚ի վերայ նոցա ՚ի պատերազմ։ Ուր Ոսկան. Լուր լո՛ւաւ ՚ի Տեառնէ։
1 Սա է Աբդիուի տեսիլքը: Այսպէս է ասում Տէրը Եդոմի մասին. լուր իմացայ Տիրոջից, որ պաշարման հրահանգ ուղարկեց հեթանոսներին. “Ելէ՛ք, պատերազմի դուրս գանք նրա դէմ”:
1 Աբդիի տեսիլքը։Տէր Եհովան Եդովմին համար այսպէս կ’ըսէ. Տէրոջմէ լուր լսեցինք Ու ազգերուն դեսպան ղրկուեցաւ՝ ըսելով.«Ելէ՛ք ու անոր դէմ պատերազմի ելլենք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Видение Авдия. Так говорит Господь Бог об Едоме: весть услышали мы от Господа, и посол послан {объявить} народам: >
1:1 ὅρασις ορασις appearance; vision Αβδιου αβδιας further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῇ ο the Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea ἀκοὴν ακοη hearing; report ἤκουσα ακουω hear παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even περιοχὴν περιοχη content; enclosing εἰς εις into; for τὰ ο the ἔθνη εθνος nation; caste ἐξαπέστειλεν εξαποστελλω send forth ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἐξαναστῶμεν εξανιστημι resurrect out; stand up from ἐπ᾿ επι in; on αὐτὴν αυτος he; him εἰς εις into; for πόλεμον πολεμος battle
1:1 חֲזֹ֖ון ḥᵃzˌôn חָזֹון vision עֹֽבַדְיָ֑ה ʕˈōvaḏyˈā עֹבַדְיָה Obadiah כֹּֽה־ kˈō- כֹּה thus אָמַר֩ ʔāmˌar אמר say אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH לֶ le לְ to אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom שְׁמוּעָ֨ה šᵊmûʕˌā שְׁמוּעָה report שָׁמַ֜עְנוּ šāmˈaʕnû שׁמע hear מֵ mē מִן from אֵ֤ת ʔˈēṯ אֵת together with יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and צִיר֙ ṣîr צִיר messenger בַּ ba בְּ in † הַ the גֹּויִ֣ם ggôyˈim גֹּוי people שֻׁלָּ֔ח šullˈāḥ שׁלח send ק֛וּמוּ qˈûmû קום arise וְ wᵊ וְ and נָק֥וּמָה nāqˌûmā קום arise עָלֶ֖יהָ ʕālˌeʸhā עַל upon לַ la לְ to † הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
1:1. visio Abdiae haec dicit Dominus Deus ad Edom auditum audivimus a Domino et legatum ad gentes misit surgite et consurgamus adversum eum in proeliumThe vision of Abdias. Thus saith the Lord God to Edom: We have heard a rumour from the Lord, and he hath sent an ambassador to the nations: Arise, and let us rise up to battle against him.
1. The vision of Obadiah. Thus saith the Lord GOD concerning Edom: We have heard tidings from the LORD, and an ambassador is sent among the nations, , Arise ye, and let us rise up against her in battle.
1:1. The vision of Obadiah. Thus says the Lord God to Edom: We have heard a report from the Lord, and he has sent an envoy to the nations: “Arise, and let us together rise up in battle against him.”
1:1. The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.
The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle:

1:1 Видение Авдия. Так говорит Господь Бог об Едоме: весть услышали мы от Господа, и посол послан {объявить} народам: <<вставайте, и выступим против него войною!>>
1:1
ὅρασις ορασις appearance; vision
Αβδιου αβδιας further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῇ ο the
Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
ἀκοὴν ακοη hearing; report
ἤκουσα ακουω hear
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
περιοχὴν περιοχη content; enclosing
εἰς εις into; for
τὰ ο the
ἔθνη εθνος nation; caste
ἐξαπέστειλεν εξαποστελλω send forth
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἐξαναστῶμεν εξανιστημι resurrect out; stand up from
ἐπ᾿ επι in; on
αὐτὴν αυτος he; him
εἰς εις into; for
πόλεμον πολεμος battle
1:1
חֲזֹ֖ון ḥᵃzˌôn חָזֹון vision
עֹֽבַדְיָ֑ה ʕˈōvaḏyˈā עֹבַדְיָה Obadiah
כֹּֽה־ kˈō- כֹּה thus
אָמַר֩ ʔāmˌar אמר say
אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH
לֶ le לְ to
אֱדֹ֗ום ʔᵉḏˈôm אֱדֹום Edom
שְׁמוּעָ֨ה šᵊmûʕˌā שְׁמוּעָה report
שָׁמַ֜עְנוּ šāmˈaʕnû שׁמע hear
מֵ מִן from
אֵ֤ת ʔˈēṯ אֵת together with
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
צִיר֙ ṣîr צִיר messenger
בַּ ba בְּ in
הַ the
גֹּויִ֣ם ggôyˈim גֹּוי people
שֻׁלָּ֔ח šullˈāḥ שׁלח send
ק֛וּמוּ qˈûmû קום arise
וְ wᵊ וְ and
נָק֥וּמָה nāqˌûmā קום arise
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
לַ la לְ to
הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
1:1. visio Abdiae haec dicit Dominus Deus ad Edom auditum audivimus a Domino et legatum ad gentes misit surgite et consurgamus adversum eum in proelium
The vision of Abdias. Thus saith the Lord God to Edom: We have heard a rumour from the Lord, and he hath sent an ambassador to the nations: Arise, and let us rise up to battle against him.
1:1. The vision of Obadiah. Thus says the Lord God to Edom: We have heard a report from the Lord, and he has sent an envoy to the nations: “Arise, and let us together rise up in battle against him.”
1:1. The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Слова видение Авдия (слав. Авдиино) составляют надписание книги. Термином chazon, видение, пророки обозначают не только откровения, полученные в форме видения или созерцания (Ам VII; VIII:1; Иез I и др.), но и откровения, воспринимавшиеся в форме слова (Ис I:1). В этом, последнем, смысле термин видение употреблен и в надписании кн. Авдия. — Так говорит Господь Бог об Едоме (слав. Идумеи): не другое надписание книги, представляющее позднейшую глоссу, а обычная пророческая формула, предваряющая речь Иеговы или подтверждающая Богооткровенный характер следующих далее слов пророка. — Весть услышали мы (schamanu) от Господа и посол (zir) послан (schullach) объявить народам: вставайте и выступим против него войною. Вместо множ. ч. schamanu у LXX и в слав. единств. ч.: akohn hkousa, «слух слышах», как и в Иер ХLIX:14: (schamathi). С евр. т. согласны халд. и сир.; так как чтение schamanu труднее чтения schamathi, то оно должно быть предпочитаемо последнему, хотя некоторые комментаторы (Кнабенбауер) отдают предпочтение чтению LXX. Евр. zir LXX перевели словом perioch, ограждение; Симм., сир. и халд. aggelian; сир.-гекз. — angustias; гл. schullach они пунктировали, как schillach; отсюда в слав. «известие во языки, посла». Отношение слов весть услышали мы в предшествующем не вполне ясно. Полагая, что словами так говорит Господь Бог об Едоме вводится собственная речь Господа, которая начинается только от ст. 2-го, некоторые комментаторы (у Каспари) считают вторую половину ст. 1-го вводным предложением, разъясняющим обстоятельства, при которых пророк удостоился откровения. Пророк, думают, желает отметить, что откровение об Едоме он получил тогда, когда до него дошло известие о намерении народов напасть на едомитян. Но слова так говорит Господь могут быть принимаемы и в смысле общего указания на то, что сообщаемое пророком откровение получено им от Бога. В таком случае конец ст. 1: можно считать началом пророчества о судьбе Едома. Пророк говорит в множ. числе: услышали мы, потому что рассматривает себя, как члена израильского народа и представителя его. Содержание услышанной пророком вести заключается в том, что народы выступают против Едома с войною. Упоминание пророка о после, посланном к народам, нет нужды понимать о посольстве Навуходоносором послов к соседним народам для побуждения последних к нападению на едомитян (Корнелий Аляпид.) или о посольстве Ангела к народам с тою же целью (Кнабенб.). Выражения пророка имеют образный характер: война против Едома неизбежна; пророк как бы видит посланного Богом вестника, призывающего народы к выступлению против Едома. Слова вставайте и выступим и пр. влагаются пророком в уста посла, а не представляют собою призыв Господа (Шегг).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. 2 Behold, I have made thee small among the heathen: thou art greatly despised. 3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground? 4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD. 5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grape-gatherers came to thee, would they not leave some grapes? 6 How are the things of Esau searched out! how are his hidden things sought up! 7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him. 8 Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau? 9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
Edom is the nation against which this prophecy is levelled, and which, some think, is put for all the enemies of Israel, that shall be brought down first or last. The rabbin by Edom understand Rome. Rome Christians they understand it of, and have an implacable enmity to it a such; but, if we understand it of Rome antichristian, we shall find the passages of it applicable enough. And though Edom was mortified in the times of the Maccabees, as it had been before by Jehoshaphat, yet its destruction seems to have been typical, as their father Esau's rejection, and to have had further reference to the destruction of the enemies of the gospel-church; for so shall all God's enemies perish; and we find (Isa. xxxiv. 5) the sword of the Lord coming down upon Idumea, to signify the general day of God's recompences for the controversy of Zion, v. 8. Some have well observed that it could not but be a great temptation to the people of Israel, when they saw themselves, who were the children of beloved Jacob, in trouble, and the Edomites, not only prospering, but triumphing over them in their troubles; and therefore God gives them a prospect of the destruction of Edom, which should be total and final, and of a happy issue of their own correction. Now we may observe here,
I. A declaration of war against Edom, (v. 1): "We have heard a rumour, or rather an order, from the Lord, the God of hosts; he has given the word of command; it is his counsel and decree, which can neither be reversed nor resisted, that all who do mischief to his people shall certainly bring mischief upon themselves. We have heard a report that God is raised up out of his holy habitation, and is preparing his throne for judgment; and an ambassador is sent among the heathen," a herald rather, some minister or messenger of Providence, to alarm the nations, or the Lord's prophets, who gave each nation its burden. Those whom God employs cry to each other, Arise ye, stir up yourselves and one another, and let us rise up against Edom in battle. The confederate forces under Nebuchadnezzar thus animate themselves and one another to make a descent upon that country: Gather yourselves together, and come against her; so it is in the parallel place, Jer. xlix. 14. Note, When God has bloody work to do among the enemies of his church he will find out and fit up both hands and hearts to do it.
II. A prediction of the success of that war. Edom shall certainly be subdued, and spoiled, and brought down; for all her confidences shall fail her and stand her in no stead, and in like manner shall all the enemies of God's church be disappointed in those things which they stayed themselves upon.
1. Do they depend upon their grandeur, the figure they make among the nations, their influence upon them, and interest in them? That shall dwindle (v. 2): "Behold, I have made thee small among the heathen, so that none of thy neighbours will court thy friendship, or court an alliance with thee; thou art greatly despised among them, and looked upon with contempt, as an infatuated and unfaithful nation." And thus (v. 3) the pride of thy heart has deceived thee. Note, (1.) Those that think well of themselves are apt to fancy that others think well of them too; but, when they come to make trial of them, they will find themselves mistaken, and thus their pride deceives them and by it slays them. (2.) God can easily lay those low that have magnified and exalted themselves, and will find out a way to do it, for he resists the proud; and we often see those small and greatly despised who once looked very big and were greatly caressed and admired.
2. Do they depend upon the fortifications of their country, both by nature and art, and glory in the advantages they have thereby? Those also shall deceive them. They dwelt in the clefts of the rock, as an eagle in her nest, and their habitation was high, not only exalted above their neighbours, which was the matter of their pride, but fortified against their enemies, which was the matter of their security, so high as to be out of the reach of danger. Now observe, (1.) What Edom says in the pride of his heart: Who shall bring me down to the ground? He speaks with a confidence of his own strength, and a contempt of God's judgments, as if almighty power itself could not overpower him. As for all his enemies, even God himself, he puffs at them (Ps. x. 5), sets them all at defiance. Their father Esau had sold his birthright, and yet they lifted up themselves, as if to them had still pertained the excellency of dignity and power. Many forfeit their privileges, and yet boast of them. Because Edom is high and lifted up, he imagines none can bring him down. Note, Carnal security is a sin that most easily besets men in the day of their pomp, power, and prosperity, and does, as much as any thing, both ripen men for ruin and aggravate it when it comes. (2.) What God says to this, v. 4. If men will dare to challenge Omnipotence, their challenge shall be taken up: Who shall bring me down? says Edom. "I will," says God. "Though thou exalt thyself as the eagle that soars high and builds high, nay, though thou set thy nest among stars, higher than ever any eagle flew, it is but in thy own imagination, and thence will I bring thee down." This we had Jer. xlix. 15, 16. Note, Sinners will certainly be made ashamed of their pride and security of their pride when it has a fall and of their security when their confidences fail their expectation.
3. Do they depend upon their wealth and treasure, the abundance of which is looked upon as the sinews of war? Is their money their defence? Is that their strong city? It is so only in their own conceit, for it shall rather expose them than protect them; it shall be made a prey to the enemy, and they for the sake of it, v. 5, 6. Much to this purport we had Jer. xlix. 9, 10. Only here comes in, in a parenthesis, How art thou cut off! thou and all thy stores. The prophet foretels it, but laments it, that the thread of their prosperity was cut off. How art thou fallen, and how great is thy fall! How art thou stupefied! so the Chaldee words it. How senseless art thou under these desolating judgments, as if they were but common strokes! But he shows that it should be an utter ruin, not a usual calamity; for, (1.) It is indeed a usual calamity for those that have wealth to have it stolen, and to lose a little out of their great deal. Thieves come to them (for where the carcase is, there will the birds of prey be gathered together), robbers come by night, and they steal till they have enough, what they have occasion for, what they have a mind for; they steal no more than they think they can carry away, and out of a great stock it is scarcely missed. Those that rob orchards, or vineyards, carry off what they think fit; but they leave some grapes, some fruit for the owner, who easily bears his loss perhaps and soon recruits it. But, (2.) It shall not be so with Edom; his wealth shall all be taken away, and nothing shall escape the hands of the destroying army, not that which is most precious and valuable, v. 6. How are the things of Esau, the things he sets his heart upon and places his happiness in, his good things, his best things, how are these things, which were so carefully treasured up and concealed, now searched out by the enemy and seized! How are the hidden things, his hidden treasures, plundered, rifled, and sought up! His hoards, that had not see the light for many years, are now a spoil to the enemy. Note, Treasures on earth, though ever so fast locked up and ever so artfully hidden, cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven.
4. Do they depend upon their alliances with neighbouring states and potentates? Those also shall fail them (v. 7): "The men of thy confederacy, all of them, the Ammonites and Moabites, and other thy high allies that were at peace with thee, that entered into a league offensive and defensive with thee, that solemnly engaged not only to do thee no hurt, but to do thee all the service the could, did eat thy bread, were magnificently treated and entertained by thee, lived upon thee; their soldiers had free quarter in thy country, and took pay as thy auxiliaries; they brought thee even to the border of thy land, were very respectful to thy ambassadors, and brought them on their way home, even to the utmost limits of their country; they seemed forward to serve thee with their forces when thou hadst occasion for them, and came along with thee to the border, till thou wast just ready to engage the invading enemy; but then," (1.) "They had deceived thee; they flew back and retreated when thou wast in extremity, and proved as a broken reed to the traveller that is weary, and as the brooks in summer to the traveller that is thirsty; they bear no weight, yield no relief." Nay, (2.) "They have prevailed against thee; they were too hard for thee in the treaty imposed upon thee, and by cheating thee ruined thee, brought thee into danger, and there left thee an easy prey to thy enemy." Note, Those that make flesh their arm arm it against them. Yet this was not the worst. (3.) "They have laid a wound under thee; that is, they have laid that under thee for a stay and support, for a foundation to rely on, for a pillow to repose on, which will prove a wound to thee; not as thorns only, but as swords." If God lay under us the arms of his power and love, these will be firm and easy under us; the God of our covenant will never deceive us. But if we trust to the men of our confederacy, and what they will lay under us, it may prove to us a wound and dishonour. And observe the just censure here passed upon Edom for trusting to those who thus played tricks with him: "There is no understanding in him, or else he would never have put it into their power to betray him by putting such a confidence in them." Note, Those show they have no understanding in them who, when they are encouraged to trust in the Creator, put a cheat upon themselves by reposing a confidence in the creature.
5. Do they depend upon the politics of their counsellors? These shall fail them, v. 8. Edom had been famous for great statesmen, men of learning and experience, that sat at the help of government, and were masters of all the arts of management, that in all treaties used to outwit their neighbours; but now the counsellors have become fools, and the wise God makes them so: Shall I not in that day destroy the wise men out of Edom? As men they shall fall by the sword in common with others (Ps. xlix. 10), and their wisdom shall not secure them; as wise men they shall be infatuated in all their counsels; their best-laid designs shall be baffled, their measures broken, and those very projects by which they thought to establish themselves and the public interests shall be the ruin of both. Thus wisdom perishes from Teman, as it is in the parallel place, Jer. xlix. 7. This was, (1.) The just punishment of their folly in trusting to an arm of flesh: There is no understanding in them, v. 7. They have not sense to trust in a living God, and a God of truth, but put confidence in men that are frail, fickle, and false; and therefore God will destroy their understanding. Note, God will justly deny those understanding to keep out of the way of danger that will not use their understanding to keep out of the way of sin. He that will be foolish, let him be foolish still. (2.) It was the forerunner of their destruction. A nation is certainly marked for ruin when God hides the things that belong to its peace from the eyes of those that are entrusted with its counsels. Quos Deus vult perdere, eos dementat--God infatuates those whom he designs to destroy. Job xii. 17.
6. Do they depend upon the strength and courage of their soldiers? They are not only able-bodied, but men of spirit and courage, that can face an enemy and stand their ground; but now (v. 9), Thy mighty men, O Teman! shall be dismayed; their courage shall fail them, to the end that every one of the mount of Esau may be cut off by slaughter, and none escape. The weak, and feeble, and unarmed must fall of course into the hand of the destroyer when the mighty men are dismayed, and not only lose the day, but lose their lives, because they have lost their spirit. Howl, fir-trees, if the cedars be shaken. Note, The death or disuniting of the mighty often proves the death and destruction of the many; and it is in vain to depend upon mighty men for our protection if we have not an almighty God for us, much less if we have an almighty God against us.
Adam Clarke: Commentary on the Bible - 1831
1:1: We have heard a rumor - See Jer 49:14, where the same expressions are found. The prophet shows that the enemies of Idumea had confederated against it, and that Jehovah is now summoning them to march directly against it.
Albert Barnes: Notes on the Bible - 1834
1:1: The vision of Obadiah - , i. e., of "the worshiper of God." The prophet would be known only by that which his name imports, that he worshiped God. He tells us in this double title, through whom the prophecy came, and from whom it came. His name authenticated the prophecy to the Jewish Church. Thenceforth, he chose to remain wholly hidden. He entitles it "a vision," as the prophets were called "seers" Sa1 9:9, although he relates, not the vision which he saw, but its substance and meaning. Probably the future was unfolded to him in the form of sights spread out before his mind, of which he spoke in words given to him by God. His language consists of a succession of pictures, which he may have seen, and, in his picture language, described . "As prophecy is called "the word," because God spoke to the prophets within, so it is called "vision," because the prophet saw, with the eyes of the mind and by the light wherewith they are illumined, what God willeth to be known to them." The name expresses also the certainty of their knowledge . "Among the organs of our senses, sight has the most evident knowledge of those things which are the object of our senses. Hence, the contemplation of the things which are true is called "vision," on account of the evidence and assured certainty. On that ground the prophet was called "seer."
Thus saith the Lord God concerning Edom - This second title states, that the whole which follows is from God. What immediately follows is said in Obadiah's own person; but all, whether so spoken or directly in the Person of God, was alike the word of God. God spake in or by the prophets, in both ways, since Pe2 1:21 "prophecy came not by the will of man, but holy men of God spake" as they were "moved by the Holy Spirit." Obadiah, in that he uses, in regard to his whole prophecy, words which other prophets use in delivering a direct message from God, ascribes the whole of his prophecy to God, as immediately as other prophets did any words which God commanded them to speak. The words are a rule for all prophecy, that all comes directly from God.
We have heard a rumor - , rather, "a report;" literally "a hearing, a thing heard," as Isaiah says Isa 53:1, "Who hath believed our report? A "report" is certain or uncertain, according to the authority from whom it comes. This "report" was certainly true, since it was "from the Lord." By the plural, we, Obadiah may have associated with himself, either other prophets of his own day as Joel and Amos, who, with those yet earlier, as Balaam and David, had prophesied against Edom, or the people, for whose sakes God made it known to him. In either case, the prophet does not stand alone for himself. He hears with "the goodly company of the prophets;" and the people of God hear in him, as Isaiah says again Isa 21:10, "that which I have heard from the Lord of hosts, the God of Israel, have I declared unto you."
And an ambassador is sent among the pagan - The "ambassador" is any agent, visible or invisible, sent by God. Human powers, who wish to stir up war, send human messengers. All things stand at God's command, and whatever or whomsoever He employs, is a messenger from Him. He uses our language to us. He may have employed an angel, as He says Psa 78:49, "He sent evil angels among them," and as, through the permission given to a lying spirit Kg1 22:21-23. He executed His judgments upon Ahab, of his own free will believing the evil spirit, and disbelieving Himself. So Jdg 9:23 "God sent an evil spirit between Abimelech and the men of Shechem," allowing His rebellious spirit to bring about the punishment of evil men, by inflaming yet more the evil passions, of which they were slaves. Evil spirits, in their malice and rebellion, while stirring up the lust of conquest, are still God's messengers, in that He overrules them; as, to Paul Co2 12:7, "the thorn in the flesh, the messenger of Satan to buffet him," was still the gift of God. "It was given me," he says.
Arise ye and let us rise - He who rouseth them, says, "Arise ye," and they quickly echo the words, "and let us arise." The will of God is fulfilled at once. While eager to accomplish their own ends, they fulfill, the more, the purpose of God. Whether, the first agent is man's own passions, or the evil spirit who stirs them, the impulse spreads from the one or the few to the many. But all catch the spark, cast in among them. The summons finds a ready response. "Arise," is the commend of God, however given; "let us arise," is the eager response of man's avarice or pride or ambition, fulfilling impetuously the secret will of God; as a tiger, let loose upon man by man, fulfills the will of its owner, while sating its own thirst for blood. So Isaiah hears Isa 13:4 "the noise of a multitude in the mountains, like as of a great people, a tumultuous noise of the kingdoms of nations gathered together." The Medes and Persians thought at that time of nothing less, than that they were instruments of the One God, whom they knew not. But Isaiah continues; "The Lord of hosts mustereth the host of the battle;" and, when it was fulfilled, Cyrus saw and owned it Ezr 1:1-2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: concerning: Psa 137:7; Isa 21:11, Isa 34:1-17, Isa 63:1-6; Jer 9:25, Jer 9:26, Jer 25:17, Jer 25:21; Jer 49:17-22; Lam 4:21, Lam 4:22; Eze 25:12-14, Eze 35:3-15; Joe 3:19; Amo 1:11, Amo 1:12; Mal 1:3, Mal 1:4
We: Jer 49:14, Jer 49:15, Jer 51:46; Mat 24:6; Mar 13:7
and an: Isa 18:2, Isa 18:3, Isa 30:4
Arise: Jer 6:4, Jer 6:5, Jer 50:9-15, Jer 51:27, Jer 51:28; Mic 2:13
Carl Friedrich Keil and Franz Delitzsch
1:1
Edom's Ruin, setting forth, in the first place, the purpose of God to make Edom small through the medium of hostile nations, and to hurl it down from the impregnable heights of its rocky castles (Obad 1:1-4); and then depicting, in lively colours, how it will be plundered by enemies, forsaken and deceived by allies and friends, and perish in helplessness and impotence (Obad 1:5-9). Obad 1:1 contains, in addition to the brief heading, the introduction to the prophecy, which gives in a brief form the substance of the first section: "Thus hath the Lord Jehovah spoken of Edom, A report have we heard from Jehovah, and a messenger is sent among the nations: Up, and let us arise against it in battle." The first clause, לאדום ... כּה אמר, does not harmonize with what follows, inasmuch as we should expect it to be followed with a declaration made by Jehovah Himself, instead of which there follow simply tidings heard from Jehovah. The difficulty cannot be removed by assuming that these introductory words are spurious, or were added by a later prophet (Eichhorn, Ewald, and others); for the interpolator could not fail to observe the incongruity of these words just as well as Obadiah. Moreover, לאדום could not be omitted from the opening, because it is required not only by the suffix in עליה (against her), but also by the direct addresses in Obad 1:2. Nor is the assumption that the prophet suddenly altered the construction any more satisfactory, or that the declaration of Jehovah announced in כּה אמר וגו ("thus saith the Lord") commences in Obad 1:2, and that the words from שׁמוּעה to the end of the verse form an explanatory parenthesis to כּה אמר וגו ot sisehtnera. For such an alteration of the construction at the very beginning of the address is hardly conceivable; and the parenthetical explanation of the last three clauses of Obad 1:1 is at variance with their contents, which do not form by any means a subordinate thought, but rather the main thought of the following address. No other course remains, therefore, than to take these introductory words by themselves, as Michaelis, Maurer, and Caspari have done, in which case כה אמר does not announce the actual words of Jehovah in the stricter sense, but is simply meant to affirm that the prophet uttered what follows jussu Jehovae, or divinitus monitus, so that כה אמר is really equivalent to diber זה הדּבר אשׁר דּבּר in Is 16:13, as Theodoret has explained it. לאדום, not "to Edom," but with reference to, or of, Edom. On the occurrence of Yehōvâh after 'Adōnâi, see the comm. on Gen 2:4. What Obadiah saw as a word of the Lord was the tidings heard from the Lord, and the divine message sent to the nations to rise up for war against Edom. The plural שׁמענוּ (we have heard) is communicative. The prophet includes himself in the nation (Israel), which has heard the tidings in him and through him. This implies that the tidings were of the greatest interest to Israel, and would afford it consolation. Jeremiah (Jer 49:14) has removed the pregnant character of the expression, by introducing the singular שׁמעתּי (I have heard). The next clause, "and an ambassador," etc., might be taken, as it has been by Luther, as a statement of the import of the news, namely, that a messenger had been sent; inasmuch as in Hebrew a sentence is frequently co-ordinated with the preceding one by Vav cop., when it ought really to be subordinated to it so far as the sense is concerned, from a simple preference for the parallelism of the clauses. But the address gains in force, if we take the clause as a co-ordinate one, just as it reads, viz., as a declaration of the steps already taken by the Lord for carrying out the resolution which had been heard of by report. In this case the substance of the report is not given till the last clause of the verse; the summons of the ambassador sent among the nations, "to rise up for war against Edom," indicating at the same time the substance of the report which Israel has heard. The perfect shullâch with qâmets in the pause, which is changed by Jeremiah into the less appropriate passive participle kal, corresponds to שׁמענוּ, and expresses in prophetic form the certainty of the accomplishment of the purpose of God. The sending of the messenger (tsı̄r as in Is 18:2) among the nations (ב as in Judg 6:35) is an assurance that the nations will rise up at the instigation of Jehovah to war against Edom (compare Is 13:17; Jer 51:1, Jer 51:11). The plural nâqūmâh (let us rise up), in the words of the messenger, may be explained on the simple ground that the messenger speaks in the name of the sender. The sender is Jehovah, who will also rise up along with the nations for war against Edom, placing Himself at their head as leader and commander (compare Joel 2:11; Is 13:4-5). עליה, against Edom, construed as a land or kingdom, gener. faem. The fact that it is the nations generally that are here summoned to make war upon Edom, and not only one nation in particular, points at once to the fact that Edom is regarded as a type of the power of the world, and its hostility to God, the destruction of which is here foretold.
Geneva 1599
1:1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; (a) We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and (b) let us rise up against her in battle.
The Argument - The Idumeans, who came from Esau, were mortal enemies always to the Israelites, who came from Jacob, and therefore did not only vex them continually with various types of cruelty, but also stirred up others to fight against them. Therefore when they were now in their greatest prosperity, and did most triumph against Israel, which was in great affliction and misery, God raised up his Prophet to comfort the Israelites. For God had now determined to destroy their adversaries, who did so severely vex them, and to send them those who would deliver them, and set up the kingdom of the Messiah which he had promised.
(a) God has certainly revealed to his prophets, that he will raise up the heathen to destroy the Edomites, concerning which the rumour is now proclaimed; (Jer 49:14).
(b) Thus the heathen encourage themselves to rise against Edom.
John Gill
1:1 The vision of Obadiah,.... Or the prophecy, as the Targum; which was delivered unto him by the Lord in a vision; it was not what he fancied or dreamed of, but what he saw, what he had a clear discovery and revelation of made unto his mind; hence prophets are sometimes called "seers". This was a single prophecy; though sometimes a book, consisting of various prophecies, is called a vision; as the prophecies of Isaiah are called the vision of Isaiah, Is 1:1;
thus saith the Lord God concerning Edom; by the mouth of this prophet, who was divinely inspired by him; for Obadiah said not what follows of himself but in the name of the Lord; and is a proof of the divine authority of this book; the subject matter of which is Edom or Idumea, as in the Septuagint version; a neighbouring country to the Jews, and very troublesome to them, being their implacable enemies, though their brethren; and were a type of the enemies of the Christian church, those false brethren, the antichristian states; and particularly the head of them, the Romish antichrist, whose picture is here drawn and whose destruction is prophesied of, under the name of Edom; for what has been literally fulfilled in Idumea will; be mystically accomplished in antichrist. The Jews generally understand, by Edom, Rome, and the Christians in general; which, if applied only to the antichristians, is not amiss;
we have heard a rumour from the Lord; or "a report" (n); a message from him, brought by the Spirit of God, as a spirit of prophecy; that is, I Obadiah, and Jeremiah, and other prophets, as Isaiah and Amos, who have had orders to prophesy against Edom; see Jer 49:14; so the angels, or Gospel ministers, will have a rumour or message concerning the fall of antichrist Rev_ 14:6;
and an ambassador is sent among the Heathen: either by the Lord, as Jeremiah the prophet, according to some; or an angel, as others; or an impulse upon the minds of the Chaldeans stirring them up to war against the Edomites: or else by Nebuchadnezzar to the nations in alliance with him, to join him in his expedition against them; or a herald sent by him to his own people, to summon them together to this war, and to encourage them in it:
arise ye, and let us rise up in battle against her; come up from all parts, join together, and invade the land of Idumea, and give battle to the inhabitants of it, and destroy them; so the kings of the earth will stir up one another to hate the whore of Rome, and make her desolate, Rev_ 17:16.
(n) "auditum", V. L. Pagninus, Montanus.
John Wesley
1:1 Obadiah - His name speaks a servant or a worshipper of the Lord, but who he was we know not. We - The prophets, have heard. A rumour - Not an uncertain report, but it comes from God. Is sent - By the Lord first, and next by Nebuchadnezzar who executed on Edom what is here foretold. The nations - Those that were with, or subject to Nebuchadnezzar.
Robert Jamieson, A. R. Fausset and David Brown
1:1 DOOM OF EDOM FOR CRUELTY TO JUDAH, EDOM'S BROTHER; RESTORATION OF THE JEWS. (Oba. 1:1-21)
Obadiah--that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.
We--I and my people.
heard-- ().
and an ambassador is sent--Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. quotes this.
1:21:2: Ահա սակաւաւո՛ր ետու զքեզ յազգս. եւ անարգեա՛լ ես դու յոյժ[10642]։ [10642] Ոմանք. Ահաւասիկ սակաւաւոր։
2 «Ահա ես քեզ փոքրաթիւ թողեցի ազգերի մէջ,եւ դու շատ ես անարգուած:
2 Ահա քեզ ազգերու մէջ պզտկցուցի, ուստի Դուն խիստ պիտի անարգուիս։
Ահա սակաւաւոր ետու զքեզ յազգս, եւ անարգեալ ես դու յոյժ:

1:2: Ահա սակաւաւո՛ր ետու զքեզ յազգս. եւ անարգեա՛լ ես դու յոյժ[10642]։
[10642] Ոմանք. Ահաւասիկ սակաւաւոր։
2 «Ահա ես քեզ փոքրաթիւ թողեցի ազգերի մէջ,եւ դու շատ ես անարգուած:
2 Ահա քեզ ազգերու մէջ պզտկցուցի, ուստի Դուն խիստ պիտի անարգուիս։
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1:21:2 Вот, Я сделал тебя малым между народами, и ты в большом презрении.
1:2 ἰδοὺ ιδου see!; here I am ὀλιγοστὸν ολιγοστος give; deposit σε σε.1 you ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἠτιμωμένος ατιμοω dishonor σὺ συ you εἶ ειμι be σφόδρα σφοδρα vehemently; tremendously
1:2 הִנֵּ֥ה hinnˌē הִנֵּה behold קָטֹ֛ן qāṭˈōn קָטֹן small נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give בַּ ba בְּ in † הַ the גֹּויִ֑ם ggôyˈim גֹּוי people בָּז֥וּי bāzˌûy בזה despise אַתָּ֖ה ʔattˌā אַתָּה you מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
1:2. ecce parvulum te dedi in gentibus contemptibilis tu es valdeBehold I have made thee small among the nations: thou art exceeding contemptible.
2. Behold, I have made thee small among the nations: thou art greatly despised.
1:2. Behold, I have made you little among the nations. You are greatly contemptible.
1:2. Behold, I have made thee small among the heathen: thou art greatly despised.
Behold, I have made thee small among the heathen: thou art greatly despised:

1:2 Вот, Я сделал тебя малым между народами, и ты в большом презрении.
1:2
ἰδοὺ ιδου see!; here I am
ὀλιγοστὸν ολιγοστος give; deposit
σε σε.1 you
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἠτιμωμένος ατιμοω dishonor
σὺ συ you
εἶ ειμι be
σφόδρα σφοδρα vehemently; tremendously
1:2
הִנֵּ֥ה hinnˌē הִנֵּה behold
קָטֹ֛ן qāṭˈōn קָטֹן small
נְתַתִּ֖יךָ nᵊṯattˌîḵā נתן give
בַּ ba בְּ in
הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
בָּז֥וּי bāzˌûy בזה despise
אַתָּ֖ה ʔattˌā אַתָּה you
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
1:2. ecce parvulum te dedi in gentibus contemptibilis tu es valde
Behold I have made thee small among the nations: thou art exceeding contemptible.
1:2. Behold, I have made you little among the nations. You are greatly contemptible.
1:2. Behold, I have made thee small among the heathen: thou art greatly despised.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Со 2: ст. начинается собственная речь Иеговы. — Вот, Я сделал тебя малым между народами. Слав. «се, мала дах тя во языцех». Некоторые относят эти слова к прошлому едомитян и понимают в смысле указания на то, что Господь не предназначал едомитян быть великим народом, а они, как видно из дальнейшего (ст. 3), стали претендовать на это по гордости своей (блаж. Иероним, Абен-Езра Корнелий Аляп., еп. Палладий). «Ты Едом, — перефразирует слова пророка блаж. Иероним, — будучи самым малым между народами и малочисленным сравнительно с другими народами, высокомерно произносишься свыше своих сил». Но такое понимание не соответствует данным истории едомитян (Чис ХХ:15, 9; 4: Цар VIII:20). Словами: вот, Я сделал тебя малым, возвещается будущее, которое ввиду его несомненности, представляется уже, как прошедшее.
Adam Clarke: Commentary on the Bible - 1831
1:2: I have made thee small among the heathen - God ever attributes to himself the rise and fall of nations. If they be great and prosperous, it is by God's providence; if they be tow and depressed, it is by his justice. Compared with the Assyrians, Chaldeans, Egyptians, Syrians, Arabs, and other neighboring nations, the Idumeans were a small people.
Albert Barnes: Notes on the Bible - 1834
1:2: Behold, I have made thee small - God, having declared His future judgments upon Edom, assigns the first ground of those judgments. Pride was the root of Edom's sin, then envy; then followed exultation at his brother's fall, hard-heartedness and bloodshed. All this was against the disposition of God's Providence for him. God had made him small, in numbers, in honor, in territory. Edom was a wild mountain people. It was strongly guarded in the rock-girt dwelling, which God had assigned it. Like the Swiss or the Tyrolese of old, or the inhabitants of Mount Caucasus now, it had strength for resistance through the advantages of its situation, not for aggression, unless it were that of a robber-horde. But lowness, as people use it, is the mother either of lowliness or pride. A low estate, acquiesced in by the grace of God, is the parent of lowliness; when rebelled against, it generates a greater intensity of pride than greatness, because that pride is against nature itself and God's appointment. The pride of human greatness, sinful as it is, is allied to a natural nobility of character. Copying pervertedly the greatness of God, the soul, when it receives the Spirit of God, casts off the slough, and retains its nobility transfigured by grace. The conceit of littleness has the hideousness of those monstrous combinations, the more hideous, because unnatural, not a corruption only but a distortion of nature. Edom never attempted anything of moment by itself. "Thou art greatly despised." Weakness, in itself, is neither despicable nor "despised." It is despised only, when it vaunts itself to be, what it is not. God tells Edom what, amid its pride, it was in itself, "despicable;" what it would thereafter be, "despised" .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Num 24:18; Sa1 2:7, Sa1 2:8; Job 34:25-29; Psa 107:39, Psa 107:40; Isa 23:9; Eze 29:15; Mic 7:10; Luk 1:51, Luk 1:52
Carl Friedrich Keil and Franz Delitzsch
1:2
The Lord threatens Edom with war, because He has determined to reduce and humble the nation, which now, with its proud confidence in its lofty rocky towers, regards itself as invincible. Obad 1:2. "Behold, I have made thee small among the nations; thou art greatly despised. Obad 1:3. The pride of thy heart hath deceived thee; thou that dwellest in rocky castles, upon its lofty seat; that saith in its heart, Who will cast me down to the ground?: Obad 1:4. If thou buildest high like the eagle, and if thy nest were placed among stars, thence will I cast thee down, is the saying of Jehovah." Obad 1:2 is correctly attached in Jeremiah (Obad 1:15) by כּי, inasmuch as it contains the reason for the attack upon Edom. By hinnēh (behold), which points to the fact itself, the humiliation of Edom is vividly presented to the mind. The perfect nâthattı̄ "describes the resolution of Jehovah as one whose fulfilment is as certain as if it had already occurred" (Caspari). What Jehovah says really takes place. קטן refers to the number of the people. The participle בּזוּי is perfectly appropriate, as expressing the ideal present, i.e., the present which follows the קטן נתתּיך. When the Lord has made Edom small, it will be very much despised. It is only through an incorrect interpretation of the historical present that Hitzig would possibly be led to regard the participle as unsuitable, and to give the preference to Jeremiah's בּזוּי בּאדם.
Obad 1:3
Obad 1:3 contains a consequence which follows from Obad 1:2. Edom will be unable to avert this fate: its lofty rocky castles will not preserve it from the overthrow which has been decreed by the Lord, and which He will carry out through the medium of the nations. Edom has therefore been deceived by its proud reliance upon these rocky towers. שׁכני, which the connecting sound י attached to the construct state (see at Gen 31:39), is a vocative. הגוי סלע are rocky towers, though the primary meaning of חגוי is open to dispute. The word is derived from the root חגה, which is not used in Hebrew (like קצוי from קצה), and is found not only here and in the parallel passage of Jeremiah, but also in the Song 2:14, where it occurs in parallelism with סתר, which points to the meaning refugium, i.e., asylum. This meaning has also been confirmed by A. Schultens (Anim-adv. ad Jes. xix. 17) and by Michaelis (Thes. s.v. Jes.), from the Arabic ḥj'a, confugit, and maḥjâ'u, refugium.
(Note: The renderings adopted on the authority of the ancient versions, such as clefts of the rock, scissurae, jagged rocks, fissures (ὀπαί, lxx), caves, which are derived either from the supposed connection between חגה and חקה, and the Arabic chjj, fidit, laceravit, or from the Arabic wajaḥ, antrum (with the letters transposed), have far less to sustain them. For the meanings assigned to these Arabic words are not the primary meanings, but derivative ones. The former signifies literally propulit, the latter confugit, iv. effecit ut ad rem confugeret; and Arabic mawjaḥun means refugium, asylum.)
In the expression מרום שׁבתּו the ב is to be considered as still retaining its force from חגוי onwards (cf. Is 28:7; Job 15:3, etc.). The emphasis rests upon high; and hence the abstract noun mârōm, height, instead of the adjective. The Edomites inhabited the mountains of Seir, which have not yet been carefully explored in detail. They are on the eastern side of the Ghor (or Arabah), stretching from the deep rocky valley of the Ahsy, which opens into the southern extremity of the Dead Sea, and extending as far as Aela on the Red Sea, and consist of mighty rocks of granite and porphyry, covered with fresh vegetation, which terminate in the west, towards the deeply intersected sand-sea of the Ghor and Arabah, in steep and lofty walls of sandstone. The mountains are hardly accessible, therefore, on the western side; whereas on the east they are gradually lost in the broad sandy desert of Arabia, without any perceptible fall (see Burckhardt in v. Raumer's Pal. pp. 83-4, 86; and Robinson's Palestine, ii. p. 551ff.). They also abound in clefts, with both natural and artificial caves; and hence its earliest inhabitants were Horites, i.e., dwellers in caves; and even the Edomites dwelt in caves, at least to some extent.
(Note: Jerome observes on Obad 1:6 : "And indeed ... throughout the whole of the southern region of the Idumaeans, from Eleutheropolis to Petra and Hala (for this is a possession of Esau), there are small dwellings in caves; and on account of the great heat of the sun, since it is a southern province, subterranean huts are used.")
The capital, Sela (Petra), in the Wady Musa, of whose glory at one time there are proofs still to be found in innumerable remains of tombs, temples, and other buildings, was shut in both upon the east and west by rocky walls, which present an endless variety of bright lively colours, from the deepest crimson to the softest pale red, and sometimes passing into orange and yellow; whilst on the north and south it was so encircled by hills and heights, that it could only be reached by climbing through very difficult mountain passes and defiles (see Burckhardt, Syr. p. 703; Robinson, Pal. ii. p. 573; and Ritter, Erdk. xiv. p. 1103); and Pliny calls it oppidum circumdatum montibus inaccessis. Compare Strabo, xvi. 779; and for the different roads to Petra, Ritter, p. 997ff.
Obad 1:4
Obad 1:4 shows the worthlessness of this reliance of the Edomites. The object to תּגבּיהּ, viz., קנּך, does not follow till the second clause: If thou makest thy nest high like the eagle, which builds its nest upon the loftiest jagged rocks (Job 39:27-28). This thought is hyperbolically intensified in the second clause: if thy nest had been placed among stars. שׁים is not an infinitive, but a passive participle, as in the primary passage, Num 24:21, which Obadiah had before his mind, and in 1Kings 9:24; 2Kings 13:32; but קנּך is nevertheless to be taken as an accusative of the object, after the analogy of the construction of passives c. accus. obj. (see Ges. 143, l, a.).
John Gill
1:2 Behold, I have made thee small among the Heathen,.... Or "a little one", or "thing" (o); their number few, and their country not large, as Aben Ezra, especially in comparison of other nations; and therefore had no reason to be so proud, insolent, and secure, as they are afterwards said to be; or rather, "I will make thee"; the past for the future, after the prophetic manner, as Kimchi; that is weak and feeble, as the Targum; reduce their numbers, destroy their towns and cities, and bring them into a low and miserable condition: or the sense is, that he would make them look little, mean, and abject, in the sight of their enemies who would conclude, upon a view of them, that they should have no trouble in subduing them, and therefore should attack them without fear, and as sure of success:
thou art greatly despised; in the eyes of the nations round about; by their enemies, who looked upon them with contempt, because of the smallness of their number, their defenceless state and want of strength to support and defend themselves; see Jer 49:15; had so the pope of Rome is little and despicable in the eyes of the monarchs of the earth; and the antichristian Edom will be more so at the time of its general ruin.
(o) "parvium", V. L.
John Wesley
1:2 Small - Thou art a small people. In comparison with other nations. Despised - What ever these Edomites had been, now they were despised.
Robert Jamieson, A. R. Fausset and David Brown
1:2 I have made thee small--Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [MAURER]. Edom then extended from Dedan of Arabia to Bozrah in the north (, ). CALVIN explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" ()? But if so, why should the heathen peoples be needed to subdue one so insignificant? , confirms MAURER'S view.
1:31:3: Հպարտութիւն սրտի քոյ բարձրացոյց զքեզ բնակե՛լ ՚ի ծա՛կս վիմաց. բարձրացուցանել զբնակութիւն իւր, եւ ասել ՚ի սրտի իւրում ո՞վ իջուսցէ զիս յերկիր։
3 Քո հպարտութիւնը քեզ վերեւ բարձրացրեց՝բնակուելու ժայռերի ծմակներում,բարձրացնելու քո բնակատեղինեւ ասելու ինքդ քեզ.“Ո՞վ ինձ գետին կ’իջեցնի”:
3 Քու սրտիդ հպարտութիւնը քեզ խաբեց, Ո՛վ ժայռերու խոռոչներուն մէջ բնակող Ու բարձր բնակարան ունեցող, Որ սրտիդ մէջ կ’ըսես՝‘Ո՞վ զիս գետինը պիտի իջեցնէ’։
Հպարտութիւն սրտի քո [2]բարձրացոյց զքեզ բնակել ի ծակս վիմաց. բարձրացուցանել զբնակութիւն իւր, եւ ասել`` ի սրտի իւրում. Ո՞վ իջուսցէ զիս յերկիր:

1:3: Հպարտութիւն սրտի քոյ բարձրացոյց զքեզ բնակե՛լ ՚ի ծա՛կս վիմաց. բարձրացուցանել զբնակութիւն իւր, եւ ասել ՚ի սրտի իւրում ո՞վ իջուսցէ զիս յերկիր։
3 Քո հպարտութիւնը քեզ վերեւ բարձրացրեց՝բնակուելու ժայռերի ծմակներում,բարձրացնելու քո բնակատեղինեւ ասելու ինքդ քեզ.“Ո՞վ ինձ գետին կ’իջեցնի”:
3 Քու սրտիդ հպարտութիւնը քեզ խաբեց, Ո՛վ ժայռերու խոռոչներուն մէջ բնակող Ու բարձր բնակարան ունեցող, Որ սրտիդ մէջ կ’ըսես՝‘Ո՞վ զիս գետինը պիտի իջեցնէ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Гордость сердца твоего обольстила тебя; ты живешь в расселинах скал, на возвышенном месте, и говоришь в сердце твоем: >
1:3 ὑπερηφανία υπερηφανια pride τῆς ο the καρδίας καρδια heart σου σου of you; your ἐπῆρέν επαιρω lift up; rear up σε σε.1 you κατασκηνοῦντα κατασκηνοω nest; camp ἐν εν in ταῖς ο the ὀπαῖς οπη opening τῶν ο the πετρῶν πετρος.1 height; on high κατοικίαν κατοικια settlement αὐτοῦ αυτος he; him λέγων λεγω tell; declare ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him τίς τις.1 who?; what? με με me κατάξει καταγω lead down; draw up ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
1:3 זְדֹ֤ון zᵊḏˈôn זָדֹון insolence לִבְּךָ֙ libbᵊḵˌā לֵב heart הִשִּׁיאֶ֔ךָ hiššîʔˈeḵā נשׁא beguile שֹׁכְנִ֥י šōḵᵊnˌî שׁכן dwell בְ vᵊ בְּ in חַגְוֵי־ ḥaḡwê- חָגוּ abode סֶּ֖לַע ssˌelaʕ סֶלַע rock מְרֹ֣ום mᵊrˈôm מָרֹום high place שִׁבְתֹּ֑ו šivtˈô ישׁב sit אֹמֵ֣ר ʔōmˈēr אמר say בְּ bᵊ בְּ in לִבֹּ֔ו libbˈô לֵב heart מִ֥י mˌî מִי who יֹורִדֵ֖נִי yôriḏˌēnî ירד descend אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:3. superbia cordis tui extulit te habitantem in scissuris petrae exaltantem solium suum qui dicit in corde suo quis detrahet me in terramThe pride of thy heart hath lifted thee up, who dwellest in the clefts of the rocks, and settest up thy throne on high: who sayest in thy heart: Who shall bring me down to the ground?
3. The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
1:3. The arrogance of your heart has lifted you up, living in the clefts of the rocks, exalting your throne. You say in your heart, “Who will pull me down to the ground?”
1:3. The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?
The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground:

1:3 Гордость сердца твоего обольстила тебя; ты живешь в расселинах скал, на возвышенном месте, и говоришь в сердце твоем: <<кто низринет меня на землю?>>
1:3
ὑπερηφανία υπερηφανια pride
τῆς ο the
καρδίας καρδια heart
σου σου of you; your
ἐπῆρέν επαιρω lift up; rear up
σε σε.1 you
κατασκηνοῦντα κατασκηνοω nest; camp
ἐν εν in
ταῖς ο the
ὀπαῖς οπη opening
τῶν ο the
πετρῶν πετρος.1 height; on high
κατοικίαν κατοικια settlement
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
με με me
κατάξει καταγω lead down; draw up
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
1:3
זְדֹ֤ון zᵊḏˈôn זָדֹון insolence
לִבְּךָ֙ libbᵊḵˌā לֵב heart
הִשִּׁיאֶ֔ךָ hiššîʔˈeḵā נשׁא beguile
שֹׁכְנִ֥י šōḵᵊnˌî שׁכן dwell
בְ vᵊ בְּ in
חַגְוֵי־ ḥaḡwê- חָגוּ abode
סֶּ֖לַע ssˌelaʕ סֶלַע rock
מְרֹ֣ום mᵊrˈôm מָרֹום high place
שִׁבְתֹּ֑ו šivtˈô ישׁב sit
אֹמֵ֣ר ʔōmˈēr אמר say
בְּ bᵊ בְּ in
לִבֹּ֔ו libbˈô לֵב heart
מִ֥י mˌî מִי who
יֹורִדֵ֖נִי yôriḏˌēnî ירד descend
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:3. superbia cordis tui extulit te habitantem in scissuris petrae exaltantem solium suum qui dicit in corde suo quis detrahet me in terram
The pride of thy heart hath lifted thee up, who dwellest in the clefts of the rocks, and settest up thy throne on high: who sayest in thy heart: Who shall bring me down to the ground?
1:3. The arrogance of your heart has lifted you up, living in the clefts of the rocks, exalting your throne. You say in your heart, “Who will pull me down to the ground?”
1:3. The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Будущее унижение Едома явится особенно тяжелым для него вследствие его гордости. — Гордость сердца твоего обольстила тебя (hischschiecha): LXX последнее слово пунктировали hissiecha (от nasa) и, потому, перевели ephre se; в слав. «презорство сердца твоего воздвиже тя». Гордость Едома проистекала из убеждения в неприступности заселенных Едомом скал. Гористая Идумея изобиловала пещерами частью естественными, частью искусственными. В этих пещерах жили древнейшие обитатели Идумеи хорреи (Быт XIV:6; Втор II:12, 22), а затем их заняли и потомки Исава. Словами behvej-sela, «в расселинах скал», пророк, вероятно, имеет в виду указать на главный город Едомского царства, Селу, позднейшую Петру. О неприступности скал ее свидетельствует и Плиний, который замечает: fuit oppidum circumdatum montibus inaccessis. — На возвышенном месте: евр. merom schivto, с суфф. 3-го лица должно перевести — «на высоте места его»; LXX вместо merom читали прич. форму merim и, потому, перевели: uywn katoikian autou, слав. «возвышаяй храмину свою».
Adam Clarke: Commentary on the Bible - 1831
1:3: The pride of thine heart - St. Jerome observes that all the southern part of Palestine, from Eleutheropolis to Petra and Aialath, was full of caverns hewn out of the rocks, and that the people had subterranean dwellings similar to ovens. Here they are said to dwell in the clefts of the rock, in reference to the caverns above mentioned. In these they conceived themselves to be safe, and thought that no power brought against them could dislodge them from those fastnesses. Some think that by סלע sela, rock, Petra, the capital of Idumea, is intended.
Albert Barnes: Notes on the Bible - 1834
1:3: The pride of thy heart hath deceived thee - Not the strength of its mountain-fastnesses, strong though they were, deceived Edom, but "the pride of his heart." That strength was but the occasion which called forth the "pride." Yet, it was strong in its abode. God, as it were, admits it to them. "Dweller in the clefts of the rocks, the loftiness of his habitation." "The whole southern country of the Edomites," says Jerome, "from Eleutheropolis to Petra and Selah (which are the possessions of Esau), hath minute dwellings in caves; and on account of the oppressive heat of the sun, as being a southern province, hath under ground cottages." Its inhabitants, whom Edom expelled Deu 2:12, were hence called Horites, i. e., dwellers in caves. Its chief city was called Selah or Petra, "rock." It was a city single of its kind amid the works of man . "The eagles" placed their nests in the rocky caves at a height of several hundred feet above the level of the valley .... The power of the conception which would frame a range of mountain-rocks into a memorial of the human name, which, once of noble name and high bepraised, sought, through might of its own, to clothe itself with the imperishablness of the eternal Word, is here the same as in the contemporary monuments of the temple-rocks of Elephantine or at least those of the Egyptian Thebes." The ornamental buildings, so often admired by travelers, belong to a later date.
Those nests in the rocks, piled over one another, meeting you in every recess, lining each fresh winding of the valleys, as each opened on the discoverer , often at heights, where (now that the face of the rock and its approach, probably hewn in it, have crumbled away) you can scarcely imagine how human foot ever climbed , must have been the work of the first hardy mountaineers, whose feet were like the chamois.
Such habitations imply, not an uncivilized, only a hardy, active, people. In those narrow valleys, so scorched by a southern sun, they were at once the coolest summer dwellings, and, amid the dearth of fire-wood, the warmest in winter. The dwellings of the living and the sepulchres of the dead were, apparently, hewn out in the same soft red sandstone-rock, and perhaps some of the dwellings of the earlier rock-dwellers were converted into graves by the Nabataeans and their successors who lived in the valley. The central space has traces of other human habitations . "The ground is covered with heaps of hewn stones, foundations of buildings and vestiges of paved streets, all clearly indicating that a large city once existed here" . "They occupy two miles in circumference, affording room in an oriental city for 30, 000 or 40, 000 inhabitants."
Its theater held "above 3, 000." Probably this city belonged altogether to the later, Nabataean, Roman, or Christian times. Its existence illustrates the extent of the ancient city of the rock. The whole space, rocks and valleys, imbedded in the mountains which girt it in, lay invisible even from the summit of Mount Hor . So nestled was it in its rocks, that an enemy could only know of its existence, an army could only approach it, through treachery. Two known approaches only, from the east and west, enter into it.
The least remarkable is described as lying amid "wild fantastic mountains," "rocks in towering masses," "over steep and slippery passes," or "winding in recesses below." Six hours of such passes led to the western side of Petra. The Greeks spoke of it as two days' journey from their "world" Approach how you would, the road lay through defiles .
The Greeks knew but of "one ascent to it, and that," (as they deemed) "made by hand;" (that from the east) The Muslims now think the Sik or chasm, the two miles of ravine by which it is approached, to be supernatural, made by the rod of Moses when he struck the rock . Demetrius, "the Besieger" , at the head of 8, 000 men, (the 4, 000 infantry selected for their swiftness of foot from the whole army) made repeated assaults on the place, but "those within had an easy victory from its commanding height" . "A few hundred men might defend the entrance against a large army."
Its width is described as from 10 to 30 feet , "a rent in a mountain-wall, a magnificent gorge, a mile and a half long, winding like the most flexible of rivers, between rocks almost precipitous, but that they overlap and crumble and crack, as if they would crash over you. The blue sky only just visible above. The valley opens, but contracts again. Then it is honey-combed with cavities of all shapes and sizes. Closing once more, it opens in the area of Petra itself, the torrent-bed passing now through absolute desolation and silence, though strewn with the fragments which shew that you once entered on a splendid and busy city, gathered along in the rocky banks, as along the quays of some great northern river."
Beyond this immediate rampart of rocks, there lay between it and the Eastern Empires that vast plateau, almost unapproachable by an enemy who knew not its hidden artificial reservoirs of waters. But even the entrance gained, what gain beside, unless the people and its wealth were betrayed to a surprise? Striking as the rock-girt Petra was, a gem in its mountain-setting, far more marvelous was it, when, as in the prophet's time, the rock itself was Petra. Inside the defile, an invader would be outside the city yet. He might himself become the besieged, rather than the besieger. In which of these eyries along all those ravines were the eagles to be found? From which of those lairs might not Edom's lion-sons burst out upon them? Multitudes gave the invaders no advantage in scaling those mountain-sides, where, observed themselves by an unseen enemy, they would at last have to fight man to man. What a bivouac were it, in that narrow spot, themselves encircled by an enemy everywhere, anywhere, and visibly nowhere, among those thousand caves, each larger cave, may be, an ambuscade! In man's sight Edom's boast was well-founded; but what before God?
That saith in his heart - The heart has its own language, as distinct and as definite as that formed by the lips, mostly deeper, often truer. It needeth not the language of the lips, to offend God. Since He answers the heart which seeks Him, so also He replies in displeasure to the heart which despises Him. "Who shall bring me down to the earth?" Such is the language of all self-sufficient security. "Can Alexander fly?" answered the Bactrian chief from another Petra. On the second night he was prisoner or slain . Edom probably, under his who? included God Himself, who to him was the God of the Jews only. Yet, men now, too, include God in their defiance, and scarcely veil it from themselves by speaking of "fortune" rather than God; or, if of a coarser sort, they do not even veil it, as in that common terrible saying, "He fears neither God nor devil." God answers his thought;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: pride: Pro 16:18, Pro 18:12, Pro 29:23; Isa 10:14-16, Isa 16:6; Jer 48:29, Jer 48:30, Jer 49:16; Mal 1:4
thou: Kg2 14:7; Ch2 25:12
saith: Isa 14:13-15, Isa 47:7, Isa 47:8; Jer 49:4; Rev 18:7, Rev 18:8
Geneva 1599
1:3 The (c) pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?
(c) Which despises all others in respect of yourself, and yet you are but a handful in comparison with others, and you are shut up among the hills as separate from the rest of the world.
John Gill
1:3 The pride of thine heart hath deceived thee,.... The Edomites were proud of their wealth and riches, which they had by robberies amassed together; and of their military skill and courage, and of their friends and allies; and especially of their fortresses and fastnesses, both natural and artificial; and therefore thought themselves secure, and that no enemy could come at them to hurt them, and this deceived them:
thou that dwellest in the clefts of the rock; their country was called Arabia Petraea, the rocky; and their metropolis Petra, the rock: Jerom says that they that inhabited the southern part of the country dwelt in caves cut out of the rock, to screen them from the heat of the sun: or, "thou that dwellest in the circumferences of the rock" (p); round about it, on the top of it, in a tower built there, as Kimchi and Ben Melech. Aben Ezra thinks that "caph", the note of similitude, is wanting; and that the sense is, thou thoughtest that Mount Seir could secure thee, as they that dwell in the clefts of a rock:
whose habitation is high; upon high rocks and mountains, such as Mount Seir was, where Esau dwelt, and his posterity after, him. The Targum is,
"thou art like to an eagle that dwells in the clefts of the rock, whose habitation is in a high place;''
this they were proud of, thinking themselves safe, which deceived them; hence it follows:
that saith in his heart, who shall bring me down to the ground? what enemy, ever so warlike and powerful, will venture to invade my land, or besiege me in my strong hold? or, if he should, he can never take it, or take me from hence, conquer and subdue me. Of the pride, confidence, and security of mystical Edom or antichrist, see Rev_ 18:7.
(p) "in gyris, sive circuitionibus petrae", so some in Vatablus.
John Wesley
1:3 The pride - The Edomites were, as most mountaineers are, a rough hardy, and daring people. And proud above measure. Deceived thee - Magnifying thy strength above what really it is.
Robert Jamieson, A. R. Fausset and David Brown
1:3 clefts of . . . rock-- (; ). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," , Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.
1:41:4: Եթէ բարձրասցիս իբրեւ զարծուի, եւ եթէ ՚ի մէջ աստեղաց դիցես զբոյն քո, եւ անտի՛ իջուցից զքեզ ասէ Տէր[10643]։ [10643] Ոմանք. Եթէ բարձրասցին իբրեւ։
4 Եթէ արծուի պէս էլ բարձրանաս,եւ եթէ աստղերի մէջ էլ դնես քո բոյնը,այնտեղից անգամ կ’իջեցնեմ քեզ, - ասում է Տէրը:
4 Թէեւ արծիւի պէս բարձրանաս, Բոյնդ աստղերուն մէջ դնես, Քեզ անկէ պիտի իջեցնեմ», կ’ըսէ Տէրը։
Եթէ բարձրասցիս իբրեւ զարծուի, եւ եթէ ի մէջ աստեղաց դիցես զբոյն քո, եւ անտի իջուցից զքեզ, ասէ Տէր:

1:4: Եթէ բարձրասցիս իբրեւ զարծուի, եւ եթէ ՚ի մէջ աստեղաց դիցես զբոյն քո, եւ անտի՛ իջուցից զքեզ ասէ Տէր[10643]։
[10643] Ոմանք. Եթէ բարձրասցին իբրեւ։
4 Եթէ արծուի պէս էլ բարձրանաս,եւ եթէ աստղերի մէջ էլ դնես քո բոյնը,այնտեղից անգամ կ’իջեցնեմ քեզ, - ասում է Տէրը:
4 Թէեւ արծիւի պէս բարձրանաս, Բոյնդ աստղերուն մէջ դնես, Քեզ անկէ պիտի իջեցնեմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Но хотя бы ты, как орел, поднялся высоко и среди звезд устроил гнездо твое, то и оттуда Я низрину тебя, говорит Господь.
1:4 ἐὰν εαν and if; unless μετεωρισθῇς μετεωριζω in suspense ὡς ως.1 as; how ἀετὸς αετος eagle καὶ και and; even ἐὰν εαν and if; unless ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἄστρων αστρον constellation θῇς τιθημι put; make νοσσιάν νοσσια brood σου σου of you; your ἐκεῖθεν εκειθεν from there κατάξω καταγω lead down; draw up σε σε.1 you λέγει λεγω tell; declare κύριος κυριος lord; master
1:4 אִם־ ʔim- אִם if תַּגְבִּ֣יהַּ taḡbˈîₐh גָּבַהּ be high כַּ ka כְּ as † הַ the נֶּ֔שֶׁר nnˈešer נֶשֶׁר eagle וְ wᵊ וְ and אִם־ ʔim- אִם if בֵּ֥ין bˌên בַּיִן interval כֹּֽוכָבִ֖ים kˈôḵāvˌîm כֹּוכָב star שִׂ֣ים śˈîm שׂים put קִנֶּ֑ךָ qinnˈeḵā קֵן nest מִ mi מִן from שָּׁ֥ם ššˌām שָׁם there אֹורִֽידְךָ֖ ʔôrˈîḏᵊḵˌā ירד descend נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:4. si exaltatus fueris ut aquila et si inter sidera posueris nidum tuum inde detraham te dicit DominusThough thou be exalted as an eagle, and though thou set thy nest among the stars: thence will I bring thee down, saith the Lord.
4. Though thou mount on high as the eagle, and though thy nest be set among the stars, I will bring thee down from thence, saith the LORD.
1:4. Though you have been lifted high like an eagle, and though you have placed your nest among the stars, from there I will pull you down, says the Lord.
1:4. Though thou exalt [thyself] as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.
Though thou exalt [thyself] as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD:

1:4 Но хотя бы ты, как орел, поднялся высоко и среди звезд устроил гнездо твое, то и оттуда Я низрину тебя, говорит Господь.
1:4
ἐὰν εαν and if; unless
μετεωρισθῇς μετεωριζω in suspense
ὡς ως.1 as; how
ἀετὸς αετος eagle
καὶ και and; even
ἐὰν εαν and if; unless
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἄστρων αστρον constellation
θῇς τιθημι put; make
νοσσιάν νοσσια brood
σου σου of you; your
ἐκεῖθεν εκειθεν from there
κατάξω καταγω lead down; draw up
σε σε.1 you
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:4
אִם־ ʔim- אִם if
תַּגְבִּ֣יהַּ taḡbˈîₐh גָּבַהּ be high
כַּ ka כְּ as
הַ the
נֶּ֔שֶׁר nnˈešer נֶשֶׁר eagle
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בֵּ֥ין bˌên בַּיִן interval
כֹּֽוכָבִ֖ים kˈôḵāvˌîm כֹּוכָב star
שִׂ֣ים śˈîm שׂים put
קִנֶּ֑ךָ qinnˈeḵā קֵן nest
מִ mi מִן from
שָּׁ֥ם ššˌām שָׁם there
אֹורִֽידְךָ֖ ʔôrˈîḏᵊḵˌā ירד descend
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:4. si exaltatus fueris ut aquila et si inter sidera posueris nidum tuum inde detraham te dicit Dominus
Though thou be exalted as an eagle, and though thou set thy nest among the stars: thence will I bring thee down, saith the Lord.
1:4. Though you have been lifted high like an eagle, and though you have placed your nest among the stars, from there I will pull you down, says the Lord.
1:4. Though thou exalt [thyself] as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: В ст. 4-м в сильных выражениях пророк выставляет «тщетность надежды приобрести крепость и силу помимо Бога».
Adam Clarke: Commentary on the Bible - 1831
1:4: Though thou exalt thyself as the eagle - Though like this bird thou get into the highest cliff of the highest rock, it will not avail thee. To defend thee, when Jehovah has determined thy destruction, thy deepest caves and highest rocks will be equally useless. See Jer 49:16.
Albert Barnes: Notes on the Bible - 1834
1:4: Though thou exalt thyself as the eagle - (or, thy nest) The eagle builds its nest in places nearly inaccessible to man. The Edomites were a race of eagles. It is not the language of poetry or exaggeration; but is poetic, because so true. "And though thou set thy nest in the stars." This is men's language, strange as it is. "I shall touch the stars with my crown;" "I shall strike the stars with my lofty crown;" "since I have touched heaven with my lance." As Job says Job 20:6-7, "Though his excellency mount up to the heavens and his head reacheth unto the clouds," yet," he shall perish foRev_er, like his own dung." And Isaiah to the king of Babylon, the type of Anti Christ and of the Evil one Isa 14:13, Isa 14:11, "Thou hast said in thy heart, I will exalt my throne above the stars of God; thy pomp is brought down to the grave, the worm is spread under thee, and the worms cover thee" . "The pagan saw this. AEsop, when asked, what doeth God? said, 'He humbles the proud and exalts the humble.' And another , 'whom morning's dawn beholdeth proud, The setting sun beholdeth bowed. '"
"They who boast of being Christians, and are on that ground self-satisfied, promising themselves eternal life, and thinking that they need not fear Hell, because they are Christians and hold the faith of the Apostles, while their lives are altogether alien from Christianity, are such Edomites, priding themselves because they dwell in clefts of the rocks. For it sufficeth not to believe what Christ and the apostles taught, unless thou do what they commanded. These spiritual Edomites, from a certain love or some fear of future torments, are moved by grief for sin, and give themselves to repentance, fastings, almsgiving, which is no other than to enter the clefts of the rocks; because they imitate the works of Christ and the Italy apostles who are called rocks, like those to whom John said, Mat 3:7. "O ye generation of vipers, who hath warned you to flee from the wrath to come?"
But, since they have no humility, they become thereby the more inflated with pride, and the more of such works they do, the more pleasures they allow themselves, and become daily the prouder and the wickeder. "The pride" then "of" their "heart deceiveth" them, because they seem in many things to follow the deeds of the holy, and they fear no enemies, as though they "dwelt in clefts of the rocks." They exalt their throne, in that, through the shadow of lofty deeds, they seem to have many below them, mount as high as they can, and place themselves, where they think they need fear no peril. But to them the Lord saith, "Though thou exalt thyself as the eagle - thence will I bring thee down." For, however exalted they be, and however they seem good and great, they are "brought down to the ground" and out from the caverns of the rocks, wherein they deemed that they dwelt securely, in that they lapse into overt shameful sin; from where all perceive, what they were then too, when they were thought to be righteous.
And striking is it, that they are compared to "eagles." For although the eagle fly aloft, yet thence, it looks to the earth and the carcasses and animals which it would devour, as Job writes of it Job 39:28-30, "She dwelleth and abideth upon the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey; her eyes behold afar off; her young ones also suck up blood, and where the slain are, there is she." So these, while they pretend perfection, never turn their eyes away from earthly goods, always casting them on honors, or wealth, or pleasure, without which they count life to be no life. Well, too, is it called their nest. For, toil how they may, in seeking an assured, restful, security of life, yet, what they build, is a nest made of hay and stubble, constructed with great toil, but lightly destroyed. This security of rest they lose, when they are permitted, by the just judgment of God, to fall into uncleanness, ambition or foulest sins, and are deprived of the glory which they unjustly gained, and their folly becomes manifest to all. Of such, among the apostles, was the traitor Judas. But the rich too and the mighty of this world, although they think that their possessions and what, with great toil, they have gained, when they have raised themselves above others, are most firm, it is but that nest which they have placed among the stars, soon to be dissipated by wind and rain."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: exalt: Job 20:6, Job 20:7, Job 39:27, Job 39:28; Jer 49:16; Hab 2:9
among: Isa 14:12-15; Jer 51:53; Amo 9:2
John Gill
1:4 Though thou exaltest thyself as the eagle,.... That soars aloft, flies on high, even out of sight, higher than any other bird does: or, "exaltest thy habitation"; and makest it as high as the eagle's nest; see Jer 49:16;
and though thou set thy nest among the stars; even higher than the eagle's; an hyperbolical expression, supposing that which never was or can be done; yet, if it was possible, would not secure from danger: or should their castles and fortresses be built upon the top of the highest mountains, which seem to reach the heavens, and be among the stars:
thence will I bring thee down, saith the Lord; this is said in answer to the question put, or bold challenge made, in Obad 1:3; if men cannot do it, God will; and, if he employs instruments to effect it, it shall be done by them; all seeming difficulties are easily surmounted by an omnipotent Being; what are the heights of mountains, or the strength of fortresses, to him? thus the whore of Rome sits upon seven mountains, and mystical Babylon reigns over the kings of the earth; yet shall be thrown down and found no more, for the Lord is strong that judgeth her, Rev_ 17:9.
John Wesley
1:4 Bring thee down - God who is in the heavens would throw thee down. When men could not marshal armies against thee, stars should fight in their courses against thee. Nothing can stand which God will cast down, Jer 49:16-17.
Robert Jamieson, A. R. Fausset and David Brown
1:4 exalt thyself--or supply from the second clause, "thy nest" [MAURER] (Compare ; ; ).
set . . . nest among . . . stars--namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (; ; ).
thence will I bring thee down--in spite of thy boast (), "Who shall bring me down?"
1:51:5: Եթէ գողոց մտեալ էր առ քեզ՝ կամ աւազակաց գիշերոյ՝ ուր եւ էր՝ ղօղէիր. եւ ո՛չ արդեւք գողանային բաւական իւրեանց. եւ եթէ կթօղք մտեալ էին ՚ի քեզ, եւ ո՞չ եթէ ճիռ մի ո՛չ թողուին[10644]։ [10644] Ոմանք. Ուր եւ էր՝ ղուղէիր։
5 Եթէ գողերն ու գիշերային աւազակները մտնէին քեզ մօտ,որտեղ էլ որ թաքնուէիր,իրենց բաւարարելու չափ բան չէի՞ն գողանայ: Եթէ քաղողները մտնէին քո մէջ,արդեօ՞ք վերջին ողկոյզն անգամ չէին քաղի:
5 Եթէ քեզի գողեր կամ գիշերային աւազակներ գային(Ինչպէ՜ս կործանեցար) Անոնք իրենց բաւելու չափ պիտի չգողնայի՞ն։Եթէ քեզի կթողներ գային, Միթէ ճիռեր պիտի չթողուի՞ն։
Եթէ գողոց մտեալ էր առ քեզ կամ աւազակաց գիշերոյ, [3]ուր եւ էր ղօղէի՞ր``, եւ ո՞չ արդեւք գողանային բաւական իւրեանց. եւ եթէ կթողք մտեալ էին ի քեզ, եւ ո՞չ եթէ ճիռ մի ոչ թողուին:

1:5: Եթէ գողոց մտեալ էր առ քեզ՝ կամ աւազակաց գիշերոյ՝ ուր եւ էր՝ ղօղէիր. եւ ո՛չ արդեւք գողանային բաւական իւրեանց. եւ եթէ կթօղք մտեալ էին ՚ի քեզ, եւ ո՞չ եթէ ճիռ մի ո՛չ թողուին[10644]։
[10644] Ոմանք. Ուր եւ էր՝ ղուղէիր։
5 Եթէ գողերն ու գիշերային աւազակները մտնէին քեզ մօտ,որտեղ էլ որ թաքնուէիր,իրենց բաւարարելու չափ բան չէի՞ն գողանայ: Եթէ քաղողները մտնէին քո մէջ,արդեօ՞ք վերջին ողկոյզն անգամ չէին քաղի:
5 Եթէ քեզի գողեր կամ գիշերային աւազակներ գային(Ինչպէ՜ս կործանեցար) Անոնք իրենց բաւելու չափ պիտի չգողնայի՞ն։Եթէ քեզի կթողներ գային, Միթէ ճիռեր պիտի չթողուի՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Не воры ли приходили к тебе? не ночные ли грабители, что ты так разорен? Но они украли бы столько, сколько надобно им. Если бы проникли к тебе обиратели винограда, то и они разве не оставили бы несколько ягод?
1:5 εἰ ει if; whether κλέπται κλεπτης thief εἰσῆλθον εισερχομαι enter; go in πρὸς προς to; toward σὲ σε.1 you ἢ η or; than λῃσταὶ ληστης bandit νυκτός νυξ night ποῦ που.1 where? ἂν αν perhaps; ever ἀπερρίφης απορριπτω toss away οὐκ ου not ἂν αν perhaps; ever ἔκλεψαν κλεπτω steal τὰ ο the ἱκανὰ ικανος adequate; sufficient ἑαυτοῖς εαυτου of himself; his own καὶ και and; even εἰ ει if; whether τρυγηταὶ τρυγητης enter; go in πρὸς προς to; toward σέ σε.1 you οὐκ ου not ἂν αν perhaps; ever ὑπελίποντο υπολειπω leave below / behind ἐπιφυλλίδα επιφυλλις small grapes left for gleaners
1:5 אִם־ ʔim- אִם if גַּנָּבִ֤ים gannāvˈîm גַּנָּב thief בָּאֽוּ־ bāʔˈû- בוא come לְךָ֙ lᵊḵˌā לְ to אִם־ ʔim- אִם if שֹׁ֣ודְדֵי šˈôḏᵊḏê שׁדד despoil לַ֔יְלָה lˈaylā לַיְלָה night אֵ֣יךְ ʔˈêḵ אֵיךְ how נִדְמֵ֔יתָה niḏmˈêṯā דמה be silent הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not יִגְנְב֖וּ yiḡnᵊvˌû גנב steal דַּיָּ֑ם dayyˈām דַּי sufficiency אִם־ ʔim- אִם if בֹּֽצְרִים֙ bˈōṣᵊrîm בצר gather grapes בָּ֣אוּ bˈāʔû בוא come לָ֔ךְ lˈāḵ לְ to הֲ hᵃ הֲ [interrogative] לֹ֖וא lˌô לֹא not יַשְׁאִ֥ירוּ yašʔˌîrû שׁאר remain עֹלֵלֹֽות׃ ʕōlēlˈôṯ עֹלֵלֹות gleaning
1:5. si fures introissent ad te si latrones per noctem quomodo conticuisses nonne furati essent sufficientia sibi si vindemiatores introissent ad te numquid saltim racemos reliquissent tibiIf thieves had gone in to thee, if robbers by night, how wouldst thou have held thy peace? would they not have stolen till they had enough? if the grapegatherers had come in to thee, would they not have left thee at the least a cluster?
5. If thieves came to thee, if robbers by night, (how art thou cut off!) would they not steal till they had enough? if grapegatherers came to thee, would they not leave some gleaning grapes?
1:5. If thieves had approached you, if robbers by night, how would you have remained unnoticed? Would they not have stolen all that they wanted? If the grape-pickers had approached you, would they not have left you at least a cluster?
1:5. If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes?
If thieves came to thee, if robbers by night, ( how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes:

1:5 Не воры ли приходили к тебе? не ночные ли грабители, что ты так разорен? Но они украли бы столько, сколько надобно им. Если бы проникли к тебе обиратели винограда, то и они разве не оставили бы несколько ягод?
1:5
εἰ ει if; whether
κλέπται κλεπτης thief
εἰσῆλθον εισερχομαι enter; go in
πρὸς προς to; toward
σὲ σε.1 you
η or; than
λῃσταὶ ληστης bandit
νυκτός νυξ night
ποῦ που.1 where?
ἂν αν perhaps; ever
ἀπερρίφης απορριπτω toss away
οὐκ ου not
ἂν αν perhaps; ever
ἔκλεψαν κλεπτω steal
τὰ ο the
ἱκανὰ ικανος adequate; sufficient
ἑαυτοῖς εαυτου of himself; his own
καὶ και and; even
εἰ ει if; whether
τρυγηταὶ τρυγητης enter; go in
πρὸς προς to; toward
σέ σε.1 you
οὐκ ου not
ἂν αν perhaps; ever
ὑπελίποντο υπολειπω leave below / behind
ἐπιφυλλίδα επιφυλλις small grapes left for gleaners
1:5
אִם־ ʔim- אִם if
גַּנָּבִ֤ים gannāvˈîm גַּנָּב thief
בָּאֽוּ־ bāʔˈû- בוא come
לְךָ֙ lᵊḵˌā לְ to
אִם־ ʔim- אִם if
שֹׁ֣ודְדֵי šˈôḏᵊḏê שׁדד despoil
לַ֔יְלָה lˈaylā לַיְלָה night
אֵ֣יךְ ʔˈêḵ אֵיךְ how
נִדְמֵ֔יתָה niḏmˈêṯā דמה be silent
הֲ hᵃ הֲ [interrogative]
לֹ֥וא lˌô לֹא not
יִגְנְב֖וּ yiḡnᵊvˌû גנב steal
דַּיָּ֑ם dayyˈām דַּי sufficiency
אִם־ ʔim- אִם if
בֹּֽצְרִים֙ bˈōṣᵊrîm בצר gather grapes
בָּ֣אוּ bˈāʔû בוא come
לָ֔ךְ lˈāḵ לְ to
הֲ hᵃ הֲ [interrogative]
לֹ֖וא lˌô לֹא not
יַשְׁאִ֥ירוּ yašʔˌîrû שׁאר remain
עֹלֵלֹֽות׃ ʕōlēlˈôṯ עֹלֵלֹות gleaning
1:5. si fures introissent ad te si latrones per noctem quomodo conticuisses nonne furati essent sufficientia sibi si vindemiatores introissent ad te numquid saltim racemos reliquissent tibi
If thieves had gone in to thee, if robbers by night, how wouldst thou have held thy peace? would they not have stolen till they had enough? if the grapegatherers had come in to thee, would they not have left thee at the least a cluster?
1:5. If thieves had approached you, if robbers by night, how would you have remained unnoticed? Would they not have stolen all that they wanted? If the grape-pickers had approached you, would they not have left you at least a cluster?
1:5. If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: Рядом вопросов и сравнений в ст. 5–6: пророк изображает крайнюю степень предстоящего Едому опустошения. Как и в ст. 2-м, о предстоящем опустошении говорится, как о совершившемся факте, ввиду его несомненности. Что ты так разорен: LXX евр. ech nidmethah переводят pou an aperrifhV (слав. «камо бы повержен был еси»), читая вместо глаг. damach (ср. Ос IV:6; X:7, 15; Иc VI:6) гл. ramah, низвергать; сир. и Вульг. производят nidmethah от dum (молчать); отсюда в Вульг. quomodo conticuisses, как ты замолчал. Правильнее евр. ech nidmethah перевести: «как ты разорен» и видеть в выражении восклицание, прерывающее течение речи. Гоонакер обращает внимание на то, что это восклицание — как ты разорен — не вполне гармонирует с смыслом вопросов ст. 5, так как вопросы имеют в виду именно выразить мысль, что Едом не был бы так разорен, если бы приходили к нему только воры и грабители. Поэтому, Гоонакер полагает, что восклицание как ты, разорен случайно перенесено из ст. 6-го в ст. 5-й — Винклер находит нужным перенести слова ech nidmethah в ст. 4, а Марти вычеркивает их совсем. Но ввиду лирического характера речи, допускающего отступления в развитии мысли, нет особенной нужды в предположении Гоонакера и Винклера, а тем более нет оснований к устранению рассматриваемых слов из текста. — Обиратели винограда — вероятно, воры, похищающие виноград.
Adam Clarke: Commentary on the Bible - 1831
1:5: If thieves came to thee - That is, if thieves entered thy dwellings, they would not have taken every thing; they would have laid hold on thy wealth; and carried off as much as they could escape with conveniently; if grape-gatherers entered thy vineyards, they would not have taken every bunch; some gleanings would have been left. But the Chaldeans have stripped thee bare; they have searched out all thy hidden things, Oba 1:6, they have left thee nothing. Hour art thou cut off! Thou art totally and irretrievably ruined! The prophet speaks of this desolation as if it had already taken place.
Albert Barnes: Notes on the Bible - 1834
1:5: If thieves came to thee - The prophet describes their future punishment, by contrast with that which, as a marauding people, they well knew. Thieves and robbers spoil only for their petty end. They take what comes to hand; what they can, they carry off shortness of time, difficulty of transport, necessity of providing for a retreat, limit their plunder. When they have gorged themselves, they depart. "Their" plunder is limited. The "grape-gatherer" leaves gleanings. God promises to His own people, under the same image, that they should have a remnant left Isa 17:6; Isa 24:13. "Gleaning grapes shall be left in it." It shall be, "as gleaning grapes, when the vintage is done." The prophet anticipates the contrast by a burst of sympathy. In the name of God, he mourns over the destruction which he fore-announces. He laments over the destruction, even of the deadly enemy of his people. "How art thou destroyed!" So the men of God are accustomed to express their amazement at the greatness of the destruction of the ungodly Psa 73:19. "How are they brought into desolation as in a moment!" Isa 14:4, Isa 14:12. "How hath the oppressor ceased! How art thou fallen from heaven, O Lucifer, son of the morning!" Jer 50:23. "How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!" Jer 51:41. "How is Sheshach taken! How is the praise of the whole earth surprised."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: if robbers: Jer 49:9
how: Sa2 1:19; Isa 14:12; Jer 50:23; Lam 1:1; Zep 2:15; Rev 18:10
if the: Deu 24:21; Isa 17:6, Isa 24:13; Mic 7:1
some grapes: or, gleanings
Carl Friedrich Keil and Franz Delitzsch
1:5
The prophet sees this overthrow of Edom from its lofty height as something that has already happened, and he now depicts the utter devastation of Edom through the medium of the enemies whom Jehovah has summoned against it. Obad 1:5. "If thieves had come to thee, if robbers by night, alas, how art thou destroyed! would they not steal their sufficiency? If vine-dressers had come to thee, would they not leave gleanings? Obad 1:6. How have the things of Esau been explored, his hidden treasures desired! Obad 1:7. Even to the border have all the men of thy covenant sent thee: the men of thy peace have deceived thee, overpowered thee. They make thy bread a wound under thee. There is no understanding in him." In order to exhibit the more vividly the complete clearing out of Edom, Obadiah supposes two cases of plundering in which there is still something left (Obad 1:5), and then shows that the enemies in Edom will act much worse than this. אם with the perfect supposes a case to have already occurred, when, although it does not as yet exist in reality, it does so in imagination. גּנּבים are common thieves, and שׁדדי לילה robbers by night, who carry off another's property by force. With this second expression, the verb בּאוּ לך must be repeated. "To thee," i.e., to do thee harm; it is actually equivalent to "upon thee." The following words איך נדמיתה cannot form the apodosis to the two previous clauses, because nidmēthâh is too strong a term for the injury inflicted by thieves or robbers, but chiefly because the following expression הלוא יגנבוּ וגו is irreconcilable with such an explanation, the thought that thieves steal דּיּם being quite opposed to nidmâh, or being destroyed. The clause "how art thou destroyed" must rather be taken as pointing far beyond the contents of Obad 1:5 and Obad 1:6. It is more fully explained in Obad 1:9, and is thereby proved to be a thought thrown in parenthetically, with which the prophet anticipates the principal fact in his lively description, in the form of an exclamation of amazement. The apodosis to 'im gannâghı̄m (if robbers, etc.) follows in the words "do they not steal" (= they surely steal) dayyâm, i.e., their sufficiency (see Delitzsch on Is 40:16); that is to say, as much as they need, or can use, or find lying open before them. The picture of the grape-gatherers says the same thing. They also do not take away all, even to the very last, but leave some gleanings behind, not only if they fear God, according to Lev 19:10; Deut 24:21, as Hitzig supposes, but even if they do not trouble themselves about God's commandments at all, because many a bunch escapes their notice which is only discovered on careful gleaning. Edom, on the contrary, is completely cleared out. In Deut 24:6 the address to Edom passes over into words concerning him. עשׂו is construed as a collective with the plural. איך is a question of amazement. Châphas, to search through, to explore (cf. Zeph 1:12-13). Bâ‛âh (nibh‛ū), to beg, to ask; here in the niphal to be desired. Matspōn, ἁπ. λεγ. from tsâphan, does not mean a secret place, but a hidden thing or treasure (τὰ κεκρυμμένα αὐτοῦ, lxx). Obadiah mentions the plundering first, because Petra, the capital of Edom, was a great emporium of the Syrio-Arabian trade, where many valuables were stored (vid., Diod. Sic. xix. 95), and because with the loss of these riches the prosperity and power of Edom were destroyed.
(Note: Jeremiah (Jer 49:9) has greatly altered the words of Obadiah, dropping the comparison of the enemy to thieves and grape-gatherers, and representing the enemy as being themselves grape-gatherers who leave no gleaning, and thieves who waste till they have enough; and thereby considerably weakening the poetical picture.)
Geneva 1599
1:5 (d) If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes?
(d) God will so destroy them that he will leave none, even though thieves when they come take but until they have enough, and they that gather grapes always leave some behind them. See Jer 49:9
John Gill
1:5 If thieves came to thee, if robbers by night,.... Whether the one came by day, and the other by night, or both by night, the same being meant by different words, whose intent is to plunder and steal, and carry off what they can; thy condition would not be worse, nor so bad as now it is: for
how art thou cut off! from being a nation, wholly destroyed; thy people killed, or carried captive; thy fortresses demolished, towns and cities levelled with the ground, and all thy wealth and substance carried off, and nothing left: these are either the words of God, or of the prophet, setting forth their utter ruin, as if it was already; or of the nations round about, wondering at their sudden destruction. Some render it, "how silent art thou!" (q) that is, under all these calamities: or, "how art thou asleep!" or "stupefied!" as the Targum and Jarchi; not to be upon thy guard against the incursions of the enemy, but careless, secure, and stupid, and now stripped of everything: had common thieves and robbers broke in upon thee,
would they not have stolen till they had enough? as much as they came for, or could carry off; they seldom strip a house into which they enter of everything in it; they come for some particular things, and, meeting with them, they go off, and leave the rest:
if the grape gatherers come to thee, would they not leave some grapes? that is, if men should come into thy vineyards, and gather the grapes, and carry them off by force or stealth, would they take them all a way? doubtless they would leave some behind; some would be hid under the boughs, and be left unobserved by them: or the allusion is to gatherers of grapes, who gather them for the owners, and at their direction, who were wont to leave some clusters for the poor to glean after them; but in the case of Edom it is suggested that nothing should be left, all should be clean carried off; the destruction would he complete and entire. The Targum is,
"if spoilers as grape gatherers should come unto thee, &c.''
see Jer 49:9.
(q) "quomodo redactus es in silentium?" Calvin; "quomodo siles?" some in Tarnovius; so Syr.
John Wesley
1:5 If thieves - If thieves by day had spoiled thee, they would not have thus stripped thee. Robbers - If robbers in the night had been with thee, they would have left somewhat behind them. 'Till they had enough - But here is nothing left. Some grapes - But here have been those that have cut up the vine.
Robert Jamieson, A. R. Fausset and David Brown
1:5 The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest--nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind--but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left (; ), is striking.
1:61:6: Զիա՞րդ քննեցաւ Եսաւ՝ եւ ըմբռնեցան ծածուկք նորա[10645]։ [10645] Յոմանս պակասի. Քննեցաւ Եսաւ։
6 Ինչպէ՞ս քննութեան ենթարկուեց Եսաւը,եւ բացայայտուեցին նրա թաքցրածները:
6 Եսաւ ինչպէ՜ս քննուեցաւ. Անոր ծածուկ տեղերը խուզարկուեցան։
Զիա՜րդ քննեցաւ Եսաւ, եւ ըմբռնեցան ծածուկք նորա:

1:6: Զիա՞րդ քննեցաւ Եսաւ՝ եւ ըմբռնեցան ծածուկք նորա[10645]։
[10645] Յոմանս պակասի. Քննեցաւ Եսաւ։
6 Ինչպէ՞ս քննութեան ենթարկուեց Եսաւը,եւ բացայայտուեցին նրա թաքցրածները:
6 Եսաւ ինչպէ՜ս քննուեցաւ. Անոր ծածուկ տեղերը խուզարկուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Как обобрано все у Исава и обысканы тайники его!
1:6 πῶς πως.1 how ἐξηρευνήθη εξερευναω fully explore Ησαυ ησαυ Ēsau; Isav καὶ και and; even κατελήμφθη καταλαμβανω apprehend αὐτοῦ αυτος he; him τὰ ο the κεκρυμμένα κρυπτω hide
1:6 אֵ֚יךְ ˈʔêḵ אֵיךְ how נֶחְפְּשׂ֣וּ neḥpᵊśˈû חפשׂ search עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau נִבְע֖וּ nivʕˌû בעה inquire מַצְפֻּנָֽיו׃ maṣpunˈāʸw מַצְפּוּנִים hidden treasures
1:6. quomodo scrutati sunt Esau investigaverunt abscondita eiusHow have they searched Esau, how have they sought out his hidden things?
6. How are Esau searched out! how are his hidden treasures sought up!
1:6. In what way have they been examining Esau? They investigated his secrets.
1:6. How are [the things] of Esau searched out! [how] are his hidden things sought up!
How are [the things] of Esau searched out! [how] are his hidden things sought up:

1:6 Как обобрано все у Исава и обысканы тайники его!
1:6
πῶς πως.1 how
ἐξηρευνήθη εξερευναω fully explore
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
κατελήμφθη καταλαμβανω apprehend
αὐτοῦ αυτος he; him
τὰ ο the
κεκρυμμένα κρυπτω hide
1:6
אֵ֚יךְ ˈʔêḵ אֵיךְ how
נֶחְפְּשׂ֣וּ neḥpᵊśˈû חפשׂ search
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
נִבְע֖וּ nivʕˌû בעה inquire
מַצְפֻּנָֽיו׃ maṣpunˈāʸw מַצְפּוּנִים hidden treasures
1:6. quomodo scrutati sunt Esau investigaverunt abscondita eius
How have they searched Esau, how have they sought out his hidden things?
1:6. In what way have they been examining Esau? They investigated his secrets.
1:6. How are [the things] of Esau searched out! [how] are his hidden things sought up!
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Пророк говорит об Едоме уже в третьем лице, что, однако же, не дает права считать ст. 6: вместе с Марти глоссой. — Как обобрано все у Исава: вместо имени народа пророк называет в ст. 6-м имя родоначальника едомитян — Исава. Так как Esav берется в коллективном смысле, то и сказуемое при нем стоит во множ. ч.: nechpesu (от chapas), обобраны; в рус. т. добавлено слово все. — Обысканы тайники его, niveu rnazpunaj: пророк разумеет не только вообще пещеры, в которых надеялись укрыться едомитяне, но и места хранения их сокровищ. LXX mazpunim поняли в смысле сокровищ и все выражение перевели kai katelhmfqh ta kekrummena autou, слав. «и взята быша сокровенная его». Как известно, Едом славился своим богатством: по свидетельству Диодора (XIX, 95), Петра была главным пунктам торговли между Сирией в Аравией.
Albert Barnes: Notes on the Bible - 1834
1:6: How are the things of Esau searched out! - literally, "How are Esau, out searched!" i. e., Esau, as a whole and in all its parts and in all its belongings, all its people and all its property, one and all. The name "Esau" speaks of them as a whole; the plural verb, "are outsearched," represents all its parts. The word signifies a diligent search and tracking out, as in Zephaniah Zep 1:12, "I will search out Jerusalem with candles," as a man holdeth a light in every dark corner, in seeking diligently some small thing which has been lost. "The hidden things," i. e., his hidden treasures, "are sought up." The enemy who should come upon him, should make no passing foray, but should abide there, seeking out of their holes in the rocks, themselves and their treasures. Petra, through its rocky ramparts, was well suited, as Nineveh in the huge circuit of its massive walls was well built, to be the receptacle of rapine.
And now it was gathered, as rapine is, first or last, for the spoiler. It was safe stored up there, to be had for the seeking. No exit, no way of escape. Edom, lately so full of malicious energy, so proud, should lie at the proud foot of its conqueror, passive as the sheep in this large shamble, or as the inanimate hoards which they had laid up and which were now "tracked out." Soon after Obadiah's prophecy, Judah, under Ahaz, lost again to Syria, Elath Kg2 14:6, which it had now under Uzziah recovered Kg2 14:22. The Jews were replaced, it is uncertain whether by Edomites or by some tribe of Syrians. If Syrians, they were then friendly; if Edomites, Elath itself must, on the nearby captivity of Syria, have become the absolute possession of Edom. Either way, commerce again poured its wealth into Edom. To what end? To be possessed and to aggrandize Edom, thought her wealthy and her wise men; to be searched out and plundered, said the word of God. And it was so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: are the: Psa 139:1; Isa 10:13, Isa 10:14, Isa 45:3; Jer 49:10, Jer 50:37; Mat 6:19, Mat 6:20
how are his: Dan 2:22
John Gill
1:6 How are the things of Esau searched out!.... Or how are the Esauites, the posterity of Esau, sought out! though they dwelt in the clefts of the rocks, and hid themselves in caves and dens, yet their enemies searched them, and found there, and plucked them out from thence, so that none escaped:
how are his hid things sought up! his riches, wealth and treasure, hid in fortresses, in rocks and caves, where they were thought to be safe, and judged inaccessible; or that an enemy would not have ventured in search of them there; and yet these should be sought after and found by the greedy, and diligent, and venturous soldier, and carried off; which was the case of the Edomites by the Chaldeans, and will be of the antichristian states by the kings of the earth, Rev_ 17:16; see Jer 49:10.
John Wesley
1:6 Esau - The father of this people, put for his posterity. Sought up - All that the Edomites had laid up in the most secret places, are seized and brought forth by soldiers.
Robert Jamieson, A. R. Fausset and David Brown
1:6 How are the things of Esau searched out!--by hostile soldiers seeking booty. Compare with here, .
hidden things--or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.
1:71:7: Մինչեւ ՚ի սահմա՛նս առաքեցին զքեզ. ամենայն արք ուխտի քոյ դարձան ընդդէ՛մ քո. զօրացան ՚ի վերայ քո արք խաղաղութեան քոյ. վարեցին զքեզ. եւ ո՛չ գոյր իմաստութիւն ՚ի նմա[10646]։ [10646] Բազումք. Վարանեցին զքեզ. ոչ գոյր իմաս՛՛։
7 Քո բոլոր դաշնակիցները քեզ մինչեւ սահմանները ուղարկեցին.նրանք քո դէմ ելան,քեզ հետ խաղաղութիւն կնքող մարդիկ իշխեցին քեզ վրայ,խաբեցին քեզ՝ ասելով.“Նա խելք չունէր”:
7 Քու բոլոր դաշնակիցներդ քեզ մինչեւ սահմանը ղրկեցին, Քեզի հետ խաղաղութիւն կնքող մարդիկը քեզ խաբեցին Ու քեզի յաղթեցին։Քու հացդ ուտողները քու տակդ որոգայթ լարեցին։Անոր քով հանճար չկայ։
Մինչեւ ի սահմանս առաքեցին զքեզ ամենայն արք ուխտի քո, [4]դարձան ընդդէմ քո,`` զօրացան ի վերայ քո արք խաղաղութեան քո. [5]վարանեցին զքեզ``. եւ ոչ գոյր իմաստութիւն ի նմա:

1:7: Մինչեւ ՚ի սահմա՛նս առաքեցին զքեզ. ամենայն արք ուխտի քոյ դարձան ընդդէ՛մ քո. զօրացան ՚ի վերայ քո արք խաղաղութեան քոյ. վարեցին զքեզ. եւ ո՛չ գոյր իմաստութիւն ՚ի նմա[10646]։
[10646] Բազումք. Վարանեցին զքեզ. ոչ գոյր իմաս՛՛։
7 Քո բոլոր դաշնակիցները քեզ մինչեւ սահմանները ուղարկեցին.նրանք քո դէմ ելան,քեզ հետ խաղաղութիւն կնքող մարդիկ իշխեցին քեզ վրայ,խաբեցին քեզ՝ ասելով.“Նա խելք չունէր”:
7 Քու բոլոր դաշնակիցներդ քեզ մինչեւ սահմանը ղրկեցին, Քեզի հետ խաղաղութիւն կնքող մարդիկը քեզ խաբեցին Ու քեզի յաղթեցին։Քու հացդ ուտողները քու տակդ որոգայթ լարեցին։Անոր քով հանճար չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 До границы выпроводят тебя все союзники твои, обманут тебя, одолеют тебя живущие с тобою в мире, ядущие хлеб твой нанесут тебе удар. Нет в нем смысла!
1:7 ἕως εως till; until τῶν ο the ὁρίων οριον frontier σου σου of you; your ἐξαπέστειλάν εξαποστελλω send forth σε σε.1 you πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the διαθήκης διαθηκη covenant σου σου of you; your ἀντέστησάν ανθιστημι resist σοι σοι you ἠδυνάσθησαν δυναμαι able; can πρὸς προς to; toward σὲ σε.1 you ἄνδρες ανηρ man; husband εἰρηνικοί ειρηνικος peaceful σου σου of you; your ἔθηκαν τιθημι put; make ἔνεδρα ενεδρον ambush ὑποκάτω υποκατω underneath σου σου of you; your οὐκ ου not ἔστιν ειμι be σύνεσις συνεσις comprehension αὐτοῖς αυτος he; him
1:7 עַֽד־ ʕˈaḏ- עַד unto הַ ha הַ the גְּב֣וּל ggᵊvˈûl גְּבוּל boundary שִׁלְּח֗וּךָ šillᵊḥˈûḵā שׁלח send כֹּ֚ל ˈkōl כֹּל whole אַנְשֵׁ֣י ʔanšˈê אִישׁ man בְרִיתֶ֔ךָ vᵊrîṯˈeḵā בְּרִית covenant הִשִּׁיא֛וּךָ hiššîʔˈûḵā נשׁא beguile יָכְל֥וּ yāḵᵊlˌû יכל be able לְךָ֖ lᵊḵˌā לְ to אַנְשֵׁ֣י ʔanšˈê אִישׁ man שְׁלֹמֶ֑ךָ šᵊlōmˈeḵā שָׁלֹום peace לַחְמְךָ֗ laḥmᵊḵˈā לֶחֶם bread יָשִׂ֤ימוּ yāśˈîmû שׂים put מָזֹור֙ māzôr מָזֹור [uncertain] תַּחְתֶּ֔יךָ taḥtˈeʸḵā תַּחַת under part אֵ֥ין ʔˌên אַיִן [NEG] תְּבוּנָ֖ה tᵊvûnˌā תְּבוּנָה understanding בֹּֽו׃ bˈô בְּ in
1:7. usque ad terminum emiserunt te omnes viri foederis tui inluserunt tibi invaluerunt adversum te viri pacis tuae qui comedunt tecum ponent insidias subter te non est prudentia in eoThey have sent thee out even to the border: all the men of thy confederacy have deceived thee: the men of thy peace have prevailed against thee: they that eat with thee shall lay snares under thee: there is no wisdom in him.
7. All the men of thy confederacy have brought thee on thy way, even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; thy bread lay a snare under thee: there is none understanding in him.
1:7. They have sent you out all the way to the limit. All the men of your alliance have deceived you. Your men of peace have prevailed against you. Those who eat with you will place snares under you. There is no foresight in him.
1:7. All the men of thy confederacy have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him.
All the men of thy confederacy have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him:

1:7 До границы выпроводят тебя все союзники твои, обманут тебя, одолеют тебя живущие с тобою в мире, ядущие хлеб твой нанесут тебе удар. Нет в нем смысла!
1:7
ἕως εως till; until
τῶν ο the
ὁρίων οριον frontier
σου σου of you; your
ἐξαπέστειλάν εξαποστελλω send forth
σε σε.1 you
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
διαθήκης διαθηκη covenant
σου σου of you; your
ἀντέστησάν ανθιστημι resist
σοι σοι you
ἠδυνάσθησαν δυναμαι able; can
πρὸς προς to; toward
σὲ σε.1 you
ἄνδρες ανηρ man; husband
εἰρηνικοί ειρηνικος peaceful
σου σου of you; your
ἔθηκαν τιθημι put; make
ἔνεδρα ενεδρον ambush
ὑποκάτω υποκατω underneath
σου σου of you; your
οὐκ ου not
ἔστιν ειμι be
σύνεσις συνεσις comprehension
αὐτοῖς αυτος he; him
1:7
עַֽד־ ʕˈaḏ- עַד unto
הַ ha הַ the
גְּב֣וּל ggᵊvˈûl גְּבוּל boundary
שִׁלְּח֗וּךָ šillᵊḥˈûḵā שׁלח send
כֹּ֚ל ˈkōl כֹּל whole
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
בְרִיתֶ֔ךָ vᵊrîṯˈeḵā בְּרִית covenant
הִשִּׁיא֛וּךָ hiššîʔˈûḵā נשׁא beguile
יָכְל֥וּ yāḵᵊlˌû יכל be able
לְךָ֖ lᵊḵˌā לְ to
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
שְׁלֹמֶ֑ךָ šᵊlōmˈeḵā שָׁלֹום peace
לַחְמְךָ֗ laḥmᵊḵˈā לֶחֶם bread
יָשִׂ֤ימוּ yāśˈîmû שׂים put
מָזֹור֙ māzôr מָזֹור [uncertain]
תַּחְתֶּ֔יךָ taḥtˈeʸḵā תַּחַת under part
אֵ֥ין ʔˌên אַיִן [NEG]
תְּבוּנָ֖ה tᵊvûnˌā תְּבוּנָה understanding
בֹּֽו׃ bˈô בְּ in
1:7. usque ad terminum emiserunt te omnes viri foederis tui inluserunt tibi invaluerunt adversum te viri pacis tuae qui comedunt tecum ponent insidias subter te non est prudentia in eo
They have sent thee out even to the border: all the men of thy confederacy have deceived thee: the men of thy peace have prevailed against thee: they that eat with thee shall lay snares under thee: there is no wisdom in him.
1:7. They have sent you out all the way to the limit. All the men of your alliance have deceived you. Your men of peace have prevailed against you. Those who eat with you will place snares under you. There is no foresight in him.
1:7. All the men of thy confederacy have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: В ст. 7-м пророк изображает отношение к Едому в день бедствия его союзников его. Точный смысл отдельных выражений ст. 7-го установить трудно. До границы (ad-haggevul) выпроводят тебя (schilchucha) все союзники твои (kol anschej berithecha). LXX слова kol an. berith. отнесли к следующему предложению, как подлежащее. Первое предположение ст. 7: у LXX имеет вид ewV twn oriwn exapesteilan se, слав. «даже до предел испустиша тя». Слова пророка понимаются комментаторами различно. По мнению одних, пророк хочет сказать, что союзники выпроводят послов едомских, просящих помощи, до границы, т. е. отпустят ни с чем (Маурер, Кейль), или — что союзники, отказав послам, с почестью проводят их до границы (Клейнерт). По мнению других, пророк выражает общую мысль, что союзники изгонят Едома до границ земли, т. е. отведут в плен (халд.), «изгонят не только из городов, но и из самых пределов страны» (блаж. Феодорит). По Гитцигу, мысль пророка та, что союзники изгонят и тех беглецов едомских, которые будут искать у них защиты в день бедствия. Новак и Гоонакер полагают, что слова до границы должно отнести в конец ст. 6-го, который, так. обр., будет читаться: обысканы тайники его до границы, т. е. на всем протяжении страны. Ввиду трудности понимания ст. 7, Bинклер вместо ad-haggevul предлагает читать ad-geval (до Гевала). Но, очевидно, такой корректурой ничего не достигается, как и корректурой Чейна, который вместо ad-haggevul читает ir jerachmeel (город Иерахмеила), считая эти слова пояснением предшествующего anschej berithecha. По-видимому, в начале ст. 7: речь идет об изгнании едомитян с их территории. — Обманут тебя (hischschiecha): у LXX antesthsan soi, слав. «сопротивишася ти». — Ядущие хлеб твой нанесут тебе удар: предположительный перевод подлинника, в котором чит. Lachmcha jasimu mazor thachtecha. Евр. lachmcha, опущенное у LXX, должно быть передано: хлеб твой; слово ядущие добавлено русск. переводчиками, а в слав. т. выражение «ядущии хлеб» вошло из Вульгаты. Евр. mazor в Oc V:13: означает рана, древними переводами оно передается также сл. enedra (LXX), epidesiV, sundemoV (Ак.), insidiae (Вульг.), т. е. лесть, козни, погибель. Все выражение, в таком случае, должно бы передать: хлеб твой полагают рану (козни) под тебя, или, как у Акилы: arton sou qhsousin (epidesin) epiton sundesmon, хлеб твой положат на погибель [cр., впрочем, Field, Orig. hexapl. 2, 981]. Получается неясная мысль, которая побуждает комментаторов предполагать в рассматриваемом выражении порчу текста и восполнять текст или исправлять. Представляемые корректуры текста разнообразны (ср. Marti, 234). Так Вульг. и рус. перевод, также Кнабенб., Кондамен предполагают, что в евр. т. перед lachmcha опущено слово ochelej, ядущие (Вульг. qui comedunt tecum). Сир. т. слово lactuncha ставит в зависимость от предшествующего anschej schlomecha (мужи мира, живущие в мире) и передает: «мужи мира твоего и хлеба твоего» (также Эвальд, Маурер). Гоонакер предлагает вместо lachmcha читать lechimecha и понимать в смысле: «союзники твои». — Нет в нем смысла: в нем, т. е. в Едоме. По-видимому, восклицание представляет вывод из описанных в ст. 7-м отношений к Едому союзников: пророк хочет сказать, что гордившийся своею мудростью Едом не понял лицемерного характера дружбы своих союзников.
Adam Clarke: Commentary on the Bible - 1831
1:7: All the men of thy confederacy - The Chaldeans are here intended, to whom the Idumeans were attached, and whose agents they became in exercising cruelties upon the Jews.
Have brought thee even to the border - Have hemmed thee in on every side, and reduced thee to distress. Or, they have driven thee to thy border; cast thee out of thy own land into the hands of thine enemies.
The men that were at peace with thee - The men of thy covenant, with whom thou hadst made a league.
That eat thy bread - That professed to be thy firmest friends, have all joined together to destroy thee.
Have laid a wound - Placed a snare or trap under thee. See Newcome.
There is none understanding in him - Private counsels and public plans are all in operation against thee; and yet thou art so foolish and infatuated as not to discern thy own danger.
Albert Barnes: Notes on the Bible - 1834
1:7: All the men of thy confederacy have brought thee even to the border - Destruction is more bitter, when friends aid in it. Edom had all along with unnatural hatred persecuted his brother, Jacob. So, in God's just judgment, its friends should be among its destroyers. Those confederates were probably Moab and Ammon, Tyre and Zidon, with whom they united to resist Nebuchadnezzar Jer 27:3, and seduced Zedekiah to rebel, although Moab, Ammon, and Edom turned against him Zep 2:8; Ezek. 25. These then, he says, sent them "to the border." "So will they take the adversary's part, that, with him, they will drive thee forth from the borders, thrusting thee into captivity, to gain favor with the enemy." This they would do, he adds, through mingled treachery and violence. "The men of thy peace have deceived, have pRev_ailed against thee." As Edom turned peace with Judah into war, so those at peace with Edom should use deceit and violence against them, being admitted, perhaps, as allies within their borders, and then betraying the secret of their fastnesses to the enemy, as the Thessalians dealt toward the Greeks at Thermopylae. It was to be no common deceit, no mere failure to help them.
The men of "thy bread have laid a wound" (better, a snare) "under thee." Perhaps Obadiah thought of David's words Psa 41:9, "mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me." As they had done, so should it be done to them. "They that take the sword," our Lord says Mat 26:52, "shall perish by the sword;" so they who show bad faith, are the objects of bad faith, as Isaiah says . The proverb which says, "there is honor among thieves," attests how limited such mutual faith is. It lasts, while it seems useful. Obadiah's description relates to one and the same class, the allies of Edom; but it heightens as it goes on; not confederates only, but those confederates, friends; not friends only, but friends indebted to them, familiar friends; those joined to them through that tie, so respected in the East, in that they had eaten of their bread. Those banded with them should, with signs of friendship, conduct them to their border, in order to expel them; those at peace should pRev_ail against them in war; those who ate their bread should requite them with a snare.
There is none understanding in him - The brief words comprise both cause and effect. Had Edom not been without understanding, he had not been thus betrayed; and when betrayed in his security, be was as one stupefied. Pride and self-confidence betray man to his fall; when he is fallen, self-confidence betrayed passes readily into despair. In the sudden shock, the mind collapses. People do not use the resources which they yet have, because what they had overvalued, fails them. Undue confidence is the parent of undue fear. The Jewish historian relates, how, in the last dreadful siege, when the outer wall began to give way , "fear fell on the tyrants, more vehement than the occasion called for. For, before the enemy had mounted, they were paralyzed, and ready to flee. You might see men, aforetime stouthearted and insolent in their impiety, crouching and trembling, so that, wicked as they were, the change was pitiable in the extreme. Here, especially, one might learn the power of God upon the ungodly. For the tyrants bared themselves of all security, and, of their own accord, came down from the towers, where no force, but famine alone, could have taken them: For those three towers were stronger than any engines."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: the men of: The Chaldeans, whose agents they became in persecuting the Jews. Psa 55:12, Psa 55:13; Jer 4:30, Jer 30:14; Lam 1:19; Eze 23:22-25; Rev 17:12-17
men that were at peace with thee: Heb. men of thy peace, Jer 20:10, Jer 38:22 *marg.
they that eat thy bread: Heb. the men of thy bread, Psa 41:9; Joh 13:18
there is: Isa 19:11-14, Isa 27:11; Jer 49:7; Hos 13:13
in him: or, of it
Carl Friedrich Keil and Franz Delitzsch
1:7
In the midst of this calamity Edom will be forsaken and betrayed by its allies, and will also be unable to procure any deliverance for itself by its own understanding. The allies send Edom even to the border. The meaning of this is not that they will not receive the Edomitish fugitives, but drive them back to the frontier, so that they fall into the hands of the enemy (Hitzig and others); for the suffix ך cannot refer to the small number of fugitives from Edom who have escaped the massacre, but applies to Edom as a nation. The latter seeks for help and support from their allies, - namely, through the medium of ambassadors whom it sends to them. But the ambassadors, and in their persons the Edomites themselves, are sent back to the frontier by all the allies, because they will not entangle themselves in the fate of Edom. Sending to the frontier, however, is not to be understood as signifying that the allies "send their troops with them as far as the frontier, and then order them to turn back," as Michaelis supposes; for "if the allies were unwilling to help, they would hardly call out the army to march as far as the frontier" (Hitzig). Nor is this implied either in שׁלּחוּך or השּׁיאוּך; for shillēăch means to send away, to dismiss, and both here and in Gen 12:20 to send across the frontier. This was a deception of the expectation of the Edomites, although the words "have deceived thee" belong, strictly speaking, to what follows, and not to the conduct of the allies. אנשׁי שׁלמך, an expression taken from Ps 41:10, both here and in Jer 38:22 (cf. Jer 20:10), the men or people with whom thou didst live in peace, are probably neighbouring Arabian tribes, who had made commercial treaties with the Edomites. They deceived, or rather overpowered, Edom. יכלוּ is the practical explanation and more precise definition of השּׁיאוּ.
But the answer to the question whether the overpowering was carried out by cunning and deception (Jer 20:10; Jer 38:22), or by open violence (Gen 32:26; Ps 129:2), depends upon the explanation given to the next sentence, about which there are great diversities of opinion, partly on account of the different explanations given of לחמך, and partly on account of the different renderings given to מזור. The latter occurs in Hos 5:13 and Jer 30:13 in the sense of a festering wound or abscess, and the rabbinical commentators and lexicographers have retained this meaning in the passage before us. On the other hand, the older translators have here ἔνεδρα (lxx), תקלא, offence, σκάνδαλον (Chald.), kemi'nā', insidiae (Syr.), Aq. and Symm. σύνδεσμος and ἐπίδεσις, Vulg. insidiae; and hence the modern rendering, they lay a snare, or place a trap under thee. But this rendering cannot be vindicated etymologically, since zūr (= zârar) does not mean to bind, but to press together or squeeze out. Nor can the form mâzōr be taken as a contraction of mezōrâh, as Hitzig supposes, since this is derived from zârâh, to strew or scatter. And no weight is to be attached to the opinion of Aquila with his literal translation, for the simple reason that his rendering of Hos 5:13 is decidedly false. Ewald and Hitzig prefer the rendering "net;" but this, again, cannot be sustained either from the expression mezorâh hâresheth in Prov 1:17 (Hitzig), or from the Syriac, mezar, extendit (Ges. Addid. ad thes. p. 96). The only meaning that can be sustained as abscess or wound. We must therefore adhere to the rendering, "they make thy bread a wound under thee." For the proposal to take lachmekhâ (thy bread) as a second genitive dependent upon 'anshē (the men), is not only opposed to the accents and the parallelism of the members, according to which 'anshē shelōmekhâ (the men of thy peace) must conclude the second clause, just as 'anshē berı̄thekhâ (the men of thy covenant) closes the first; but it is altogether unexampled, and the expression 'anshē lachmekhâ is itself unheard of. For this reason we must not even supply 'anshē to lachmekhâ from the previous sentence, or make "the men of thy bread" the subject, notwithstanding the fact that the lxx, the Chald., the Syr., and Jerome have adopted this as the meaning. Still less can lachmekhâ stand in the place of אכלי לחמך (they that eat thy bread), as some suppose. Lachmekhâ can only be the first object to yâsı̄mū, and consequently the subject of the previous clause still continues in force: they who befriended thee make thy bread, i.e., the bread which they ate from thee or with thee, not "the bread which thou seekest from them" (Hitzig), into a wound under thee, i.e., an occasion for destroying thee. We have not to think of common meals of hospitality here, as Rashi, Rosenmller, and others do; but the words are to be taken figuratively, after the analogy of Ps 41:10, which floated before the prophet's mind, He that eateth bread with me hath lifted up the heel against me," as denoting conspiracies on the part of those who were allied to Edom, and drew their own sustenance from it, the rich trading nation, to destroy that very nation which was now oppressed by its foes. The only difficulty is in the word תּחתּיך, under thee, inasmuch as the meaning "without thy knowledge" (clam te), which Vatablus and Drusius adopt, cannot be sustained, and least of all from 2Kings 3:12. We must connect תּחתּיך closely with מזור, in this sense, that the wound is inflicted upon the lower part of the body, to express its dangerous nature, inasmuch as wounds upon which one sits or lies are hard to heal. Consequently יכוּ לך (they prevail against thee) is to be understood as denoting conquest, not by an unexpected attack or open violence, but by cunning and deceit, or by secret treachery. The last clause, אין תּבוּנה וגו, does not give the reason why the thing described was to happen to the Edomites (Chald., Theod.); nor is it to be connected with mâzōr as a relative clause (Hitzig), or as explanatory of תּחתּיך, "to thee, without thy perceiving it, or before thou perceivest it" (Luther and L. de Dieu). The very change from the second person to the third ( בּו) is a proof that it introduces an independent statement, - namely, that in consequence of the calamity which thus bursts upon the Edomites, they lose their wonted discernment, and neither know what to do nor how to help themselves (Maurer and Caspari). This thought is expanded still further in Obad 1:8, Obad 1:9.
Geneva 1599
1:7 All the men of thy confederacy (e) have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy (f) bread have laid a wound under thee: [there is] none understanding in him.
(e) Those in whom you trusted to have help and friendship, will be your enemies and destroy you.
(f) That is, your familiar friends and guests have by secret practices destroyed you.
John Gill
1:7 All the men of thy confederacy have brought thee even to the border,.... Or of "thy covenant" (r); that are in league with thee; thine allies, even all of them, prove treacherous to thee, in whom thou trustedst; when they sent their ambassadors to them, they received them kindly, promised great things to them, dismissed them honourably, accompanied them to the borders of their country, but never stood to their engagements: or those allies came and joined their forces with the Edomites, and went out with them to meet the enemy, as if they would fight with them, and them; but when they came to the border of the land they left them, and departed into their own country; or went over to the enemy; or these confederates were the instruments of expelling them out of their own land, and sending them to the border of it, and carrying them captive; or they followed them to the border of the land, when they were carried captive, as if they lamented their case, when they were assisting to the enemy, as Kimchi; so deceitful were they. The Targum is to the same purpose,
"from the border all thy confederates carried thee captive (s):''
the men that were at peace with thee have deceived thee, and prevailed against thee; outwitted them in their treaties of peace, and got the advantage of them; or they proved treacherous to them, and joined the enemy against them; or they persuaded them to declare themselves enemies to the Chaldeans, which proved their ruin; and so they prevailed against them:
they that eat thy bread: so the Targum and Kimchi supply it; or it may be supplied from the preceding clause, "the men of thy bread"; who received subsidies from them, were maintained by them, and quartered among them:
have laid a wound under thee; instead of supporting them, secretly did that which was wounding to them. The word signifies both a wound and a plaster; they pretended to lay a plaster to heal, but made a wound; or made the wound worse. The Targum is,
"they laid a stumbling block under thee;''
at which they stumbled and fell: or snares, as the Vulgate Latin version, whereby they brought them to ruin:
there is none understanding in him; in Esau, or the Edomites; they were so stupid, that they could not see into the designs of their pretended friends, and prevent the execution of them, and their ill effects.
(r) "viri foederis tui", V. L. Montanus, Vatablus, Burkius. (s) So R. Sol. Urbin. Ohel Moed, fol. 51. 2. and 52. 1.
John Wesley
1:7 Thy confederacy - Thy confederates have marched with thee until thou wert come to the borders of thy country. Deceived thee - Proved treacherous. Prevailed - Treacherously. A wound - A snare armed with sharp points. No understanding - Thou wast not aware of it.
Robert Jamieson, A. R. Fausset and David Brown
1:7 Men of thy confederacy--that is, thy confederates.
brought thee . . . to the border--that is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [DRUSIUS]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare ). CALVIN translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands.
the men that were at peace with thee--literally, "the men of thy peace." Compare ; , Margin, where also the same formula occurs, "prevailed against thee."
they that eat thy bread--the poorer tribes of the desert who subsisted on the bounty of Edom. Compare again , which seems to have been before Obadiah's mind, as his words were before Jeremiah's.
have laid a wound under thee--"laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. MAURER translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."
none understanding--none of the wisdom for which Edom was famed (see ) to extricate him from his perilous position.
in him--instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.
1:81:8: Յաւուր յայնմիկ, ասէ Տէր. կորուսից զիմաստութիւն յերկրէն Եդոմայ, եւ զհանճար ՚ի լեռնէն Եսաւայ։
8 Տէրն ասաց այդ օրը. «Կը վերացնեմ իմաստութիւնը Եդոմի երկրիցեւ հանճարը՝ Եսաւի լեռից:
8 «Ահա այն օրը, կ’ըսէ Տէրը, Եդովմէն իմաստունները Ու Եսաւին լեռնէն հանճարը բնաջինջ պիտի ընեմ։
Յաւուր յայնմիկ, ասէ Տէր, կորուսից զիմաստութիւն յերկրէն Եդովմայ, եւ զհանճար ի լեռնէն Եսաւայ:

1:8: Յաւուր յայնմիկ, ասէ Տէր. կորուսից զիմաստութիւն յերկրէն Եդոմայ, եւ զհանճար ՚ի լեռնէն Եսաւայ։
8 Տէրն ասաց այդ օրը. «Կը վերացնեմ իմաստութիւնը Եդոմի երկրիցեւ հանճարը՝ Եսաւի լեռից:
8 «Ահա այն օրը, կ’ըսէ Տէրը, Եդովմէն իմաստունները Ու Եսաւին լեռնէն հանճարը բնաջինջ պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Не в тот ли день это будет, говорит Господь, когда Я истреблю мудрых в Едоме и благоразумных на горе Исава?
1:8 ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master ἀπολῶ απολλυμι destroy; lose σοφοὺς σοφος wise ἐκ εκ from; out of τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea καὶ και and; even σύνεσιν συνεσις comprehension ἐξ εκ from; out of ὄρους ορος mountain; mount Ησαυ ησαυ Ēsau; Isav
1:8 הֲ hᵃ הֲ [interrogative] לֹ֛וא lˈô לֹא not בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he נְאֻם nᵊʔˌum נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הַאֲבַדְתִּ֤י haʔᵃvaḏtˈî אבד perish חֲכָמִים֙ ḥᵃḵāmîm חָכָם wise מֵֽ mˈē מִן from אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וּ û וְ and תְבוּנָ֖ה ṯᵊvûnˌā תְּבוּנָה understanding מֵ mē מִן from הַ֥ר hˌar הַר mountain עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
1:8. numquid non in die illa dicit Dominus perdam sapientes de Idumea et prudentiam de monte EsauShall not I in that day, saith the Lord, destroy the wise out of Edom, and understanding out of the mount of Esau?
8. Shall I not in that day, saith the LORD, destroy the wise men out of Edom, and understanding out of the mount of Esau?
1:8. Shall I not, in that day, says the Lord, wipe away understanding from Idumea and foresight from the mount of Esau?
1:8. Shall I not in that day, saith the LORD, even destroy the wise [men] out of Edom, and understanding out of the mount of Esau?
Shall I not in that day, saith the LORD, even destroy the wise [men] out of Edom, and understanding out of the mount of Esau:

1:8 Не в тот ли день это будет, говорит Господь, когда Я истреблю мудрых в Едоме и благоразумных на горе Исава?
1:8
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀπολῶ απολλυμι destroy; lose
σοφοὺς σοφος wise
ἐκ εκ from; out of
τῆς ο the
Ιδουμαίας ιδουμαια Idoumaia; Ithumea
καὶ και and; even
σύνεσιν συνεσις comprehension
ἐξ εκ from; out of
ὄρους ορος mountain; mount
Ησαυ ησαυ Ēsau; Isav
1:8
הֲ hᵃ הֲ [interrogative]
לֹ֛וא lˈô לֹא not
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
נְאֻם nᵊʔˌum נְאֻם speech
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הַאֲבַדְתִּ֤י haʔᵃvaḏtˈî אבד perish
חֲכָמִים֙ ḥᵃḵāmîm חָכָם wise
מֵֽ mˈē מִן from
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
וּ û וְ and
תְבוּנָ֖ה ṯᵊvûnˌā תְּבוּנָה understanding
מֵ מִן from
הַ֥ר hˌar הַר mountain
עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
1:8. numquid non in die illa dicit Dominus perdam sapientes de Idumea et prudentiam de monte Esau
Shall not I in that day, saith the Lord, destroy the wise out of Edom, and understanding out of the mount of Esau?
1:8. Shall I not, in that day, says the Lord, wipe away understanding from Idumea and foresight from the mount of Esau?
1:8. Shall I not in that day, saith the LORD, even destroy the wise [men] out of Edom, and understanding out of the mount of Esau?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Ст. 8–9: содержат описание предстоящего Едому бедствия. — Не в тот ли день: слово день употреблено пророком в общем значении — время, период. — Я истреблю мудрых в Едоме: по Иов II:11; Вар III:22; Иep XLVII:7: Едом славился между народами своею мудростью. — И благоразумных на горе Исава: у LXX, в слав. отвлеченно — «и смысл (sunestin) от горы Исавовы». LXX передают ст. 8: не в вопросительной, а в положительной форме.
Adam Clarke: Commentary on the Bible - 1831
1:8: Shall I not - destroy the wise men - It appears, from Jer 49:7, that the Edomites were remarkable for wisdom, counsel, and prudence. See on the above place.
Albert Barnes: Notes on the Bible - 1834
1:8: Shall I not in that day even destroy the wise out of Edom? - It was then no common, no recoverable, loss of wisdom, for God, the Author of wisdom, had destroyed it. The pagan had a proverb, "whom God willeth to destroy, he first dements." So Isaiah foretells of Judah Isa 29:14, "The wisdom of their wise shall perish, and the understanding of their prudent shall be hid." Edom was celebrated of old for its wisdom. Eliphaz, the chief of Job's friends, the representative of human wisdom, was a Temanite Job 4:1. A vestige of the name of the Shuhites, from where came another of his friends, probably still lingers among the mountains of Edom. Edom is doubtless included among the "sons of the East" Kg1 4:30 whose wisdom is set as a counterpart to that of Egypt, the highest human wisdom of that period, by which that of Solomon would be measured. "Solomon's wisdom excelled the wisdom of all the children of the East country and all the wisdom of Egypt." In Baruch, they are still mentioned among the chief types of human wisdom (Bar. 3:22, 23). "It (wisdom) hath not been heard of in Chanaan, neither hath it been seen in Theman. The Agarenes that seek wisdom upon earth, the merchants of Meran and of Theman, the authors of fables and searchers-out of understanding, none of these have known, the way of wisdom, or remember her paths."
Whence, Jeremiah Jer 49:7, in using, these words of Obadiah, says: "Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished?" He speaks, as though Edom were a known abode of human wisdom, so that it was strange that it was found there no more. He speaks of the Edomites "as prudent," discriminating , full of judgment, and wonders that counsel should have "perished" from them. They had it eminently then, before it perished. They thought themselves wise; they were thought so; but God took it away at their utmost need. So He says of Egypt Isa 19:3, Isa 19:11-12. "I will destroy the counsel thereof. The counsel of the wise counselors of Pharaoh is become brutish. How say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? Where are they? Who are thy wise? And let them tell thee now, and let them know, what the Lord of hosts hath purposed upon Egypt." And of Judah Jer 19:7. "I will make void the counsel of Judah and Jerusalem in this place."
The people of the world think that they hold their wisdom and all God's natural gifts, independently of the Giver (God). God, by the events of His natural Providence, as here by His word, shows, through some sudden withdrawal of their wisdom, that it is His, not their's! People wonder at the sudden failure, the flaw in the well-arranged plan, the one over-confident act which ruins the whole scheme, the over-shrewdness which betrays itself, or the unaccountable oversight. They are amazed that one so shrewd should overlook this or that, and think not that He, in whose hands are our powers of thought, supplied not just that insight, Whereon the whole depended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: even: Job 5:12-14; Psa 33:10; Isa 19:3, Isa 19:13, Isa 19:14, Isa 29:14; Co1 3:19, Co1 3:20
Carl Friedrich Keil and Franz Delitzsch
1:8
"Does it not come to pass in that day, is the saying of Jehovah, that I destroy the wise men out of Edom, and discernment from the mountains of Esau? Obad 1:9. And thy heroes despair, O Teman, that every one may be cut off by murder from the mountains of Esau." In order to give up the Edomites to destruction at that time, the Lord will take away discernment from their wise men, so that even they will not be able to help them. The destruction of the wise men is not to be understood as signifying that the wise men will all be slain, or slain before any others, but simply that they will be destroyed as wise men by the withdrawal or destruction of their wisdom. This meaning is sustained, not only by the fact that in the second clause tebhūnâh only is mentioned as that which is to be destroyed, but also by the parallel passages, Jer 49:7; Is 19:11; Is 29:14. Jeremiah mentions here the wisdom of the Temanites in particular. That they were celebrated for their wisdom, is evident not only from this passage, but also from the fact that Eliphaz, the chief opponent of Job in argument, was a Temanite (Job 2:1, etc.). With this withdrawal of wisdom and discernment, even the brave warriors lose their courage. The heroes are dismayed (chattū), or fall into despair. Tēmân, which the Chaldee has rendered incorrectly as an appellative, viz., inhabitants of the south (dârōmâ'), is a proper name of the southern district of Idumaea (see at Amos 1:12), so called from Teman, a son of Eliphaz and grandson of Esau (Gen 36:11, Gen 36:15). Gibbōrekhâ (thy heroes), with the masculine suffix, the people inhabiting the district being addressed under the name of the district itself. God inflicts this upon Edom with the intention (lema‛an, to this end) that all the Edomites should be cut off. Miqqâtel, from the murdering, by murder (compare Gen 9:11, where min occurs after yikkârēth in this sense); not "without conflict," as Ewald renders it, for qetel signifies slaying, and not conflict. The thought of connecting miqqâtel with what follows cannot for a moment be entertained (vid., lxx, Syr., Vulg.). It is opposed not only by the authority of the Masoretic punctuation, but still more decisively by the fact, that the stronger and more special word (qetel) cannot precede the weaker and more general one (châmâs), and that the murder of certain fugitives is placed first in the list of crimes committed by Edom upon the Israelites (Obad 1:10-14).
John Gill
1:8 Shall I not in that day, saith the Lord, even destroy the wise men out of Edom,.... When they shall be invaded by the enemy, and treacherously dealt with by their allies; so that there shall be no wise counsellors at court to give advice what proper methods should be taken at such a season; they should either be taken off by death, or their wisdom should be turned into folly, and they be rendered incapable of giving right counsel:
and understanding out of the mount of Esau? that is, men of understanding, as the Targum, should be destroyed out of Edom or Idumea, which was a mountainous country; such as were well versed in politics, or understood military affairs, and how to conduct at such a critical time; to form schemes, and concert measures, and wisely put them in execution; and to be deprived of all such must be a great loss at such a time, and add to their distress and calamity; see Jer 49:7.
Robert Jamieson, A. R. Fausset and David Brown
1:8 (; compare ; ; ).
in that day . . . even destroy--Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.
mount of Esau--that is, Idumea, which was a mountainous region.
1:91:9: Եւ սարսեսցեն պատերազմօ՛ղք քո որ ՚ի Թեմանա. զի բարձցի՛ մարդ ՚ի լեռնէն Եսաւայ,
9 Եւ Թեմանում գտնուող քո պատերազմողները խուճապահար կը լինեն,քանի որ պիտի վերանայ մարդը Եսաւի լեռից»:
9 Քու կտրիճներդ, ո՛վ Թեման, պիտի զարհուրին, Որպէս զի Եսաւին լեռնէն ամէն մարդ սպաննուելով կոտորուի»։
Եւ սարսեսցեն պատերազմողք [6]քո որ ի Թեմանայ``. զի բարձցի մարդ ի լեռնէն [7]Եսաւայ:

1:9: Եւ սարսեսցեն պատերազմօ՛ղք քո որ ՚ի Թեմանա. զի բարձցի՛ մարդ ՚ի լեռնէն Եսաւայ,
9 Եւ Թեմանում գտնուող քո պատերազմողները խուճապահար կը լինեն,քանի որ պիտի վերանայ մարդը Եսաւի լեռից»:
9 Քու կտրիճներդ, ո՛վ Թեման, պիտի զարհուրին, Որպէս զի Եսաւին լեռնէն ամէն մարդ սպաննուելով կոտորուի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Поражены будут страхом храбрецы твои, Феман, дабы все на горе Исава истреблены были убийством.
1:9 καὶ και and; even πτοηθήσονται πτοεω frighten οἱ ο the μαχηταί μαχητης of you; your οἱ ο the ἐκ εκ from; out of Θαιμαν θαιμαν that way; how ἐξαρθῇ εξαιρω lift out / up; remove ἄνθρωπος ανθρωπος person; human ἐξ εκ from; out of ὄρους ορος mountain; mount Ησαυ ησαυ Ēsau; Isav
1:9 וְ wᵊ וְ and חַתּ֥וּ ḥattˌû חתת be terrified גִבֹּורֶ֖יךָ ḡibbôrˌeʸḵā גִּבֹּור vigorous תֵּימָ֑ן têmˈān תֵּימָן Teman לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of יִכָּֽרֶת־ yikkˈāreṯ- כרת cut אִ֛ישׁ ʔˈîš אִישׁ man מֵ mē מִן from הַ֥ר hˌar הַר mountain עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau מִ mi מִן from קָּֽטֶל׃ qqˈāṭel קֶטֶל slaughter
1:9. et timebunt fortes tui a meridie ut intereat vir de monte EsauAnd thy valiant men of the south shall be afraid, that man may be cut off from the mount of Esau.
9. And thy mighty men, O Teman, shall be dismayed, to the end that every one may be cut off from the mount of Esau by slaughter.
1:9. And your strong from the Meridian will be afraid, so that man may perish from the mount of Esau.
1:9. And thy mighty [men], O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
And thy mighty [men], O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter:

1:9 Поражены будут страхом храбрецы твои, Феман, дабы все на горе Исава истреблены были убийством.
1:9
καὶ και and; even
πτοηθήσονται πτοεω frighten
οἱ ο the
μαχηταί μαχητης of you; your
οἱ ο the
ἐκ εκ from; out of
Θαιμαν θαιμαν that way; how
ἐξαρθῇ εξαιρω lift out / up; remove
ἄνθρωπος ανθρωπος person; human
ἐξ εκ from; out of
ὄρους ορος mountain; mount
Ησαυ ησαυ Ēsau; Isav
1:9
וְ wᵊ וְ and
חַתּ֥וּ ḥattˌû חתת be terrified
גִבֹּורֶ֖יךָ ḡibbôrˌeʸḵā גִּבֹּור vigorous
תֵּימָ֑ן têmˈān תֵּימָן Teman
לְמַ֧עַן lᵊmˈaʕan לְמַעַן because of
יִכָּֽרֶת־ yikkˈāreṯ- כרת cut
אִ֛ישׁ ʔˈîš אִישׁ man
מֵ מִן from
הַ֥ר hˌar הַר mountain
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
מִ mi מִן from
קָּֽטֶל׃ qqˈāṭel קֶטֶל slaughter
1:9. et timebunt fortes tui a meridie ut intereat vir de monte Esau
And thy valiant men of the south shall be afraid, that man may be cut off from the mount of Esau.
1:9. And your strong from the Meridian will be afraid, so that man may perish from the mount of Esau.
1:9. And thy mighty [men], O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Кроме потери мудрости и благоразумия, едомитяне, даже храбрейшие из них, поражены будут страхом. — Феман — обычное название южной части Идумеи, обозначающее иногда и всю Идумею (Иер ХLIX:7; Иер XXV:13). По свидетельству Иеронима, в его время был также город Феман, находившийся в расстоянии пяти миль от Петры, имевший римский гарнизон. — Дабы все на горе Исава истреблены были убийством (mikkatel): LXX и Вульг. слово mikkatel отнесли к ст. 10-му; поэтому, в начале ст. 10-го вместо одного существ. за притеснение (mechamos) в слав. т. читается два — «посечения pади и нечестия» (LXX: dia sfaghn kai thn asebeian). Остальная часть предложения в греч.-слав. т. передана точнее, чем в русск., именно — «да отнимется человек (евр. ikkareth isch, рус. все) от горы Исавовы».
Adam Clarke: Commentary on the Bible - 1831
1:9: Thy mighty men, O Teman - This was one of the strongest places in Idumea; and is put here, as in Amo 1:2, and elsewhere, for Idumea itself.
Mount of Esau - Mount Seir.
Albert Barnes: Notes on the Bible - 1834
1:9: And thy mighty, O Teman, shall be dismayed - The pagan, more religiously than we, ascribed panic to the immediate action of one of their gods, or to Nature deified, Pan, i. e., the Universe: wrong as to the being whom they "ignorantly worshiped;" right, in ascribing it to what they thought a divine agency. Holy Scripture at times discovers the hidden agency, that we may acknowledge God's Hand in those terrors which we cannot account for. So it relates, on occasion of Jonathan's slaughter of the Philistine garrison Sa1 14:15, "there was a trembling in the host and in the field, and among all the people: the garrison and the spoilers, they also trembled, and the earth quaked, so it became a trembling from God," or (in our common word,) a panic from God. All then failed Edom. Their allies and friends betrayed them; God took away their wisdom. Wisdom was turned into witlessness, and courage into cowardice; "to the end that every one from mount Esau may be cut off by slaughter." The prophet sums up briefly God's end in all this. The immediate means were man's treachery, man's violence, the failure of wisdom in the wise, and of courage in the brave. The end of all, in God's will, was their destruction Rom 8:28.
By slaughter - , literally "from slaughter," may mean either the immediate or the distant cause of their being "cut off," either the means which God employed , "All things work together for good to those who love God," and for evil to those who hate Him, that Edom was cut off by one great slaughter by the enemy; or that which moved God to give them over to destruction, their own "slaughter" of their brethren, the Jews, as it follows;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: thy: Psa 76:5, Psa 76:6; Isa 19:16, Isa 19:17; Jer 49:22, Jer 50:36, Jer 50:37; Amo 2:16; Nah 3:13
O: Gen 36:11; Job 2:11; Jer 49:7, Jer 49:20; Eze 25:13; Amo 1:12
every: Isa 34:5-8, Isa 63:1-3
mount: Oba 1:21; Deu 2:5
John Gill
1:9 And thy mighty men, O Teman, shall be dismayed,.... Teman was one part of the country of Edom, so called from Teman, a son of Eliphaz, and grandson of Esau, Gen 36:11; and which it seems had been famous for men of might and courage: it abounded with brave officers, and courageous soldiers, who should now be quite dispirited, and have no heart to go out against the enemy; and, instead of defending their country, should throw away their arms, and run away in a fright. The Targum and Vulgate Latin version render it,
"thy mighty men that inhabit the south;''
or are on the south, the southern part of Edom, and so lay farthest off from the Chaldeans, who came from the north; yet these should be at once intimidated upon the rumour of their approach and invasion:
to the end that even one of the mount of Esau may be cut by slaughter; that so there might be none to resist and stop the enemy, or defend their country; but that all might fall by the sword of the enemy, and none be left, even every mighty man, as Jarchi interprets it, through the greatness of the slaughter that should be made.
John Wesley
1:9 Teman - A principal city of Idumea.
Robert Jamieson, A. R. Fausset and David Brown
1:9 cut off by slaughter--MAURER translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare ). The Septuagint, Syriac, and Vulgate connect these words with , "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" (). However, the arrangement of the Septuagint gives a better parallelism in . "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter (; ). Compare as to Edom's violence, ; ; .
1:101:10: վասն սպանման եւ ամպարշտութեան եղբօրն Յակոբայ։ Ծածկեսցէ զքեզ ամօթ, եւ ջնջեսցիս յաւիտեան[10647], [10647] Ոմանք. Եւ ամբարշտութեան եղբարցն Յակոբայ։ Ուր Ոսկան. Եղբօր քո Յակ՛՛։
10 «Քո եղբօր՝ Յակոբի սպանութեան եւ ամբարշտութեան պատճառով ամօթը պիտի ծածկի քեզ,եւ դու պիտի ջնջուես յաւիտեան
10 «Քու եղբօրդ Յակոբին եղած անիրաւութեանը համար Ամօթը քեզ պիտի ծածկէ Ու յաւիտեան բնաջինջ պիտի ըլլաս։
Վասն սպանման եւ ամպարշտութեան եղբօրն`` Յակոբայ ծածկեսցէ զքեզ ամօթ, եւ ջնջեսցիս յաւիտեան:

1:10: վասն սպանման եւ ամպարշտութեան եղբօրն Յակոբայ։ Ծածկեսցէ զքեզ ամօթ, եւ ջնջեսցիս յաւիտեան[10647],
[10647] Ոմանք. Եւ ամբարշտութեան եղբարցն Յակոբայ։ Ուր Ոսկան. Եղբօր քո Յակ՛՛։
10 «Քո եղբօր՝ Յակոբի սպանութեան եւ ամբարշտութեան պատճառով ամօթը պիտի ծածկի քեզ,եւ դու պիտի ջնջուես յաւիտեան
10 «Քու եղբօրդ Յակոբին եղած անիրաւութեանը համար Ամօթը քեզ պիտի ծածկէ Ու յաւիտեան բնաջինջ պիտի ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 За притеснение брата твоего, Иакова, покроет тебя стыд и ты истреблен будешь навсегда.
1:10 διὰ δια through; because of τὴν ο the σφαγὴν σφαγη slaughter καὶ και and; even τὴν ο the ἀσέβειαν ασεβεια irreverence τὴν ο the εἰς εις into; for τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even καλύψει καλυπτω cover σε σε.1 you αἰσχύνη αισχυνη shame καὶ και and; even ἐξαρθήσῃ εξαιρω lift out / up; remove εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
1:10 מֵ mē מִן from חֲמַ֛ס ḥᵃmˈas חָמָס violence אָחִ֥יךָ ʔāḥˌîḵā אָח brother יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob תְּכַסְּךָ֣ tᵊḵassᵊḵˈā כסה cover בוּשָׁ֑ה vûšˈā בּוּשָׁה shame וְ wᵊ וְ and נִכְרַ֖תָּ niḵrˌattā כרת cut לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
1:10. propter interfectionem et propter iniquitatem in fratrem tuum Iacob operiet te confusio et peribis in aeternumFor the slaughter, and for the iniquity against thy brother Jacob, confusion shall cover thee, and thou shalt perish for ever.
10. For the violence done to thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
1:10. Because of the execution, and because of the iniquity against your brother Jacob, confusion will cover you, and you will pass away into eternity.
1:10. For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever:

1:10 За притеснение брата твоего, Иакова, покроет тебя стыд и ты истреблен будешь навсегда.
1:10
διὰ δια through; because of
τὴν ο the
σφαγὴν σφαγη slaughter
καὶ και and; even
τὴν ο the
ἀσέβειαν ασεβεια irreverence
τὴν ο the
εἰς εις into; for
τὸν ο the
ἀδελφόν αδελφος brother
σου σου of you; your
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
καλύψει καλυπτω cover
σε σε.1 you
αἰσχύνη αισχυνη shame
καὶ και and; even
ἐξαρθήσῃ εξαιρω lift out / up; remove
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
1:10
מֵ מִן from
חֲמַ֛ס ḥᵃmˈas חָמָס violence
אָחִ֥יךָ ʔāḥˌîḵā אָח brother
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
תְּכַסְּךָ֣ tᵊḵassᵊḵˈā כסה cover
בוּשָׁ֑ה vûšˈā בּוּשָׁה shame
וְ wᵊ וְ and
נִכְרַ֖תָּ niḵrˌattā כרת cut
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
1:10. propter interfectionem et propter iniquitatem in fratrem tuum Iacob operiet te confusio et peribis in aeternum
For the slaughter, and for the iniquity against thy brother Jacob, confusion shall cover thee, and thou shalt perish for ever.
1:10. Because of the execution, and because of the iniquity against your brother Jacob, confusion will cover you, and you will pass away into eternity.
1:10. For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Причиной истребления Едома, по словам пророка, являются притеснения им Израиля, родственного ему народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. 11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. 12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. 13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity; 14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. 15 For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. 16 For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.
When we have read Edom's doom, no less than utter ruin, it is natural to ask, Why, what evil has he done? What is the ground of God's controversy with him? Many things, no doubt, were amiss in Edom; they were a sinful people, and a people laden with iniquity. But that one single crime which is laid to their charge, as filling their measure and bringing this ruin upon them, that for which they here stand indicted, of which they are convicted, and for which they are condemned, is the injury they had done to the people of God (v. 10): "It is for thy violence against thy brother Jacob, that ancient and hereditary grudge which thou hast borne to the people of Israel, that all this shame shall cover thee and thou shalt be cut off for ever." Note, Injuries to men are affronts to God, the righteous God, that loveth righteousness and hateth wickedness; and, as the Judge of all the earth, he will give redress to those that suffer wrong and take vengeance on those that do wrong. All violence, all unrighteousness, is sin; but it is a great aggravation of the violence if it be done either, 1. Against any of our own people; it is violence against thy brother, thy near relation, to whom thou shouldst be a goël--a redeemer, whom it is thy duty to right if others wronged him; how wicked is it then for thee thyself to wrong him! Thou slanderest and abusest thy own mother's son; this makes the sin exceedingly sinful, Ps. l. 20. Or, 2. Much more if it be done against any of God's people; "it is thy brother Jacob that is in covenant with God, and dear to him. Thou hatest him whom God has loved, and because God espouses and will plead with jealousy, and in whose interests God is pleased so far to interest himself that he takes the violence done to him as done to himself. Whoso touches Jacob touches the apple of the eye of Jacob's God." So that it is crimen læsæ majestatis--high treason, for which, as for high treason, let Edom expect an ignominious punishment: Shame shall cover thee, and a ruining one; thou shalt be cut off for ever.
In the following verses we are told more particularly,
I. What the violence was which Edom did against his brother Jacob, and what are the proofs of this charge. It does not appear that the Edomites did themselves invade Israel, but that was more for want of power than will; they had malice enough to do it, but were not a match for them. But that which is laid to their charge is their barbarous conduct towards Judah and Jerusalem when they were in distress, and ready to be destroyed, probably by the Chaldeans, or upon occasion of some other of the calamities of the Jews; for this seems to have been always their temper towards them. See this charged upon the Edomites (Ps. cxxxvii. 7), that in the day of Jerusalem they said, Rase it, rase it, and Ezek. xxv. 12. They are here told particularly what they did, by being told what they should not have done (v. 12-14): "Thou shouldst not have looked, thou shouldst not have entered; but thou didst so." Note, In reflecting upon ourselves it is good to compare what we have done with what we should have done, our practice with the rule, that we may discover wherein we have done amiss, have done those things which we ought not to have done. We should not have been where we were at such a time, should not have been in such and such company, should not have said what we said, nor have taken the liberty that we took. Sin thus looked upon, in the glass of the commandment, will appear exceedingly sinful. Let us see,
1. What was the case of Judah and Jerusalem when the Edomites behaved themselves thus basely and insulted over them. (1.) It was a day of distress with them (v. 12): It was the day of their calamity, so it is called three times, v. 13. With the Edomites it was a day of prosperity and peace when with the Israelites it was a day of distress and calamity, for judgment commonly begins at the house of God. Children are corrected when strangers are let alone. (2.) It was the day of their destruction (v. 12), when both city and country were laid waste, were laid in ruins. (3.) It was a day when foreigners entered into the gates of Jerusalem, when the city, after a long siege, was broken up, and the great officers of the king of Babylon's army came, and sat in the gates, as judges of the land; when they cast lots upon the spoils of Jerusalem, as the soldiers on Christ's garments, what shares each of the conquerors shall have, what shares of the lands, what shares of the goods; or they cast lots to determine when and where they should attack it. (4.) It was a day when the strangers carried away captive his forces (v. 11), took the men of war prisoners of war, and carried them off, in poverty and shame, to their own country, or such a multitude of captives that they were as an army. (5.) "It was a day when thy brother himself, that had long been at home, at rest in his own land, became a stranger, an exile in a strange land." Now, when this was the woeful case of the Jews, the Edomites, their neighbours and brethren, should have pitied them and helped them, condoled with them and comforted them, and should have trembled to think that their own turn would come next; for, if this was done in the green tree, what shall be done in the dry? But,
2. See what was the conduct of the Edomites towards them when they were in this distress, for which they are here condemned. (1.) They looked with pleasure upon the affliction of God's people; they stood on the other side (v. 11), afar off, when they should have come in to the relief of their distressed neighbours, and looked upon them, and their day, looked on their affliction (v. 12, 13), with a careless unconcerned eye, as the priest and Levite looked upon the wounded man, and passed by on the other side. Those have a great deal to answer for that are idle spectators of the troubles and afflictions of their neighbours, when they are capable of being their active helpers. But this was not all; they looked upon it with a scornful eye, with an eye of complacency and satisfaction; they looked and laughed to see Israel in distress, saying, Aha! so we would have it. They fed their eyes with the rueful spectacle of Jerusalem's ruin, and looked at it as those that had long looked for it and often wished to see it. Note, We must take heed with what eye we look upon the afflictions of our brethren; and, if we cannot look upon them with a gracious eye of sympathy and tenderness, it is better not to look upon them at all: Thou shouldst not have looked as thou didst upon the day of thy brother. (2.) They triumphed and insulted over them, upbraided their brethren with their sorrows, and made themselves and their companions merry with them. They rejoiced over the children of Judah in the day of their destruction. They had not the good manners to conceal the pleasure they took in Judah's destruction and to dissemble it, but openly declared it, and rudely and insolently declared it to them; they rejoiced over them, crowed, and hectored, and trampled upon them. Those have the spirit of Edomites that can rejoice over any, especially over Israelites, in the day of their calamity. (3.) They spoke proudly-magnified the mouth (so the word is), against Israel, talked with a great disdain of the suffering Israelites, and with an air of haughtiness of the present safety and prosperity of Edom, as it if might be inferred from their present different state that the tables were turned, and now Esau was beloved, and the favourite of heaven, and Jacob hated and rejected. Note, Those must expect to be in some way or other effectually humbled and mortified themselves that are puffed up and made proud by the humiliations and mortifications of others. (4.) They went further yet, for they entered into the gate of God's people in the day of their calamity, and laid hands on their substance. Though they did not help to conquer them, they helped to plunder them, and put in for a share in the prey, v. 13. Jerusalem was thrown open, and then they entered in; its wealth was thrown about, and they seized it for themselves, excusing it with this, that they might as well take it as let it be lost; whereas it was taking what was not their own. Babylon lays Jerusalem waste, but Edom, by meddling with the spoil, becomes particeps criminis--partaker of the crime, and shall be reckoned with as an accessary ex post facto--after the fact. Note, Those do but impoverish themselves that think to enrich themselves by the ruins of the people of God; and those deceive themselves who think they may call all that substance their own which they can lay their hands on in a day of calamity. (5.) They did yet worse things; they not only robbed their brethren, but murdered them, in the day of their calamity; laid hands not only on their substance, but on their persons, v. 14. When the victorious sword of the Chaldeans was making bloody work among the Jews many made their escape, and were in a fair way to save themselves by flight; but the Edomites basely intercepted them, stood in the cross-way where several roads met, by each of which the trembling Israelites were making the best of their way from the fury of the pursuers, and there they stopped them: some they barbarously and cowardlike cut off themselves; others they took prisoners, and delivered up to the pursuers, only to ingratiate themselves with them, because they were now the conquerors. They should not have been thus cruel to those that lay at their mercy, and never had done, nor were every likely to do, them any hurt; they should not have betrayed those whom they had such a fair opportunity to protect; but such are the tender mercies of the wicked. One cannot read this without a high degree of compassion towards those who were thus basely abused, who when they fled from the sword of an open enemy, and thought they had got out of the reach of it, fell upon and fell by the sword of a treacherous neighbour, whom they were not apprehensive of any danger from. Nor can one read this without a high degree of indignation towards those who were so perfectly lost to all humanity as to exercise such cruelty upon such proper objects of compassion. (6.) In all this they joined with the open enemies and persecutors of Israel: Even thou wast as one of them, an accessary equally guilty with the principals. He that joins in with the evil doers, and is aiding and abetting in their evil deeds, shall be reckoned, and shall be reckoned with, as one of them.
II. What the shame is that shall cover them for this violence of theirs. 1. They shall soon find that the cup is going round, even the cup of trembling; and, when they come to be in the same calamitous condition that the Israel of God is now in, they will be ashamed to remember how they triumphed over them (v. 15): The day of the Lord is near upon all the heathen, when God will recompense tribulation to the troublers of his church. Though judgment begin at the house of God, it shall not end there. This should effectually restrain us from triumphing over others in their misery, that we know not how soon it may be our own case. 2. Their enmity to the people of God, and the injuries they had done them, shall be recompensed into their own bosoms: As thou hast done, it shall be done unto thee. The righteous God will render both to nations and to particular persons according to their works; and the punishment is often made exactly to answer to the sin, and those that have abused others come to be themselves abused in like manner. The just and jealous God will find out a time and way to avenge the wrongs done to his people on those that have been injurious to them. As you have drunk upon my holy mountain (v. 16), that is, as God's professing people, who inhabit his holy mountain, have drunk deeply of the cup of affliction (and their being of the holy mountain would not excuse them), so shall all the heathen drink, in their turn, of the same bitter cup; for, if God bring evil on the city that is called by his name, shall those be unpunished that never knew his name? See Jer. xxv. 29. And it is part of the burden of Edom (Jer. xlix. 12), Those whose judgment was not to drink of the cup (who had reason to promise themselves an exemption from it) have assuredly drunken, and shall Edom that is the generation of God's wrath go unpunished? No, thou shalt surely drink of it; the cup of trembling shall be taken out of the hand of God's people, and put into the hand of those that afflict them, Isa. li. 22, 23. Nay, they may expect their case to be worse in the day of their distress than that of Israel was in their day; for, (1.) The afflictions of God's people were but for a moment, and soon had an end, but their enemies shall drink continually the wine of God's wrath, Rev. xiv. 10. (2.) The dregs of the cup are reserved for the wicked of the earth (Ps. lxxv. 8); they shall drink and swallow down, or sup up (as the margin reads it), shall drink it to the bottom. (3.) The people of God, though they may be made to drink of the wine of astonishment for a while (Ps. lx. 3), shall yet recover, and come to themselves again; but the heathen shall drink and be as though they had not been; there shall be neither any remains nor any remembrance of them, but they shall be wholly extirpated and rooted out. So let all thy enemies perish, O Lord! so they shall perish, if the turn not.
Adam Clarke: Commentary on the Bible - 1831
1:10: For thy violence against thy brother Jacob - By this term the Israelites in general are understood; for the two brothers, - Jacob, from whom sprang the Jews, and Esau, from whom sprang the Idumeans or Edomites, - are here put for the whole people or descendants of both. We need not look for particular cases of the violence of the Edomites against the Jews. Esau, their founder, was not more inimical to his brother Jacob, who deprived him of his birthright, than the Edomites uniformly were to the Jews. See Ch2 28:17, Ch2 28:18. They had even stimulated the Chaldeans, when they took Jerusalem, to destroy the temple, and level it with the ground. See Psa 137:7.
Albert Barnes: Notes on the Bible - 1834
1:10: For thy violence against thy brother Jacob - To Israel God had commanded: (Deu 23:7-8 (Deu 23:8, Deu 23:9 in the Hebrew text)), "Thou shalt not abbor an Edomite, for he is thy brother. The children that are begotten of them shall enter into the congregation of the Lord in their third generation." Edom did the contrary to all this. "Violence" includes all sorts of ill treatment, from one with whom "might is right," "because it is in the power of their hand" Mic 2:2. to do it. This they had done to the descendants of their brother, and him, their twin brother, Jacob. They helped the Chaldaeans in his overthrow, rejoiced in his calamity, thought that, by this cooperation, they had secured themselves. What, when from those same Chaldees, those same calamities, which they had aided to inflict on their brother, came on themselves, when, as they had betrayed him, they were themselves betrayed; as they had exulted in his overthrow, so their allies exulted in their's! The "shame" of which the prophet spoke, is not the healthful distress at the evil of sin, but at its evils and disappointments. Shame at the evil which sin is, works repentance and turns aside the anger of God. Shame at the evils which sin brings, in itself leads to further sins, and endless, fruitless, shame. Edom had laid his plans, had succeeded; the wheel, in God's Providence, turned around and he was crushed.
So Hosea said Hos 10:6, "they shall be ashamed through their own counsels;" and Jeremiah Jer 3:25, "we lie down in our shame and our confusion covereth us;" and David Psa 109:29, "let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle." As one, covered and involved in a cloak, can find no way to emerge; as one, whom the waters cover Exo 15:10, is buried under them inextricably, so, wheRev_er they went, whatever they did, shame covered them. So the lost shall "rise to shame and everlasting contempt" Dan 12:2.
Thou shalt be cut off foRev_er - One word expressed the sin, "violence;" four words, over against it, express the sentence; shame encompassing, everlasting excision. God's sentences are not completed at once in this life. The branches are lopped off; the tree decays; the axe is laid to the root; at last it is cut down. As the sentence on Adam, "in the day that thou eatest thereof thou shalt surely die," was fulfilled, although Adam did not die, until he had completed 930 years Gen 5:5, so was this on Edom, although fulfilled in stages and by degrees. Adam bore the sentence of death about him. The 930 years wore out at last that frame, which, but for sin, had been immortal. So Edom received this sentence of excision, which was, on his final impenitence, completed, although centuries witnessed the first earnest only of its execution. Judah and Edom stood over against each other, Edom ever bent on the extirpation of Judah. At that first destruction of Jerusalem, Edom triumphed, "Raze her! Raze her, even to the ground!" Yet, though it tarried long, the sentence was fulfilled. Judah, the banished, survived; Edom, the triumphant, was, in God's time and after repeated trials, "cut off foRev_er." Do we marvel at the slowness of God's sentence? Rather, marvel we, with wondering thankfulness, that His sentences, on nations or individuals, are slow, yet, stand we in awe, because, if unrepealed, they are sure. Centuries, to Edom, abated not their force or certainty; length of life changes not the sinner's doom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: violence: Gen 27:11, Gen 27:41; Num 20:14-21; Psa 83:5-9, Psa 137:7; Lam 4:21; Eze 25:12; Eze 35:5, Eze 35:6, Eze 35:12-15; Amo 1:11
shame: Psa 69:7, Psa 89:45, Psa 109:29, Psa 132:18; Jer 3:25, Jer 51:51; Eze 7:18; Mic 7:10
and: Jer 49:13, Jer 49:17-20; Eze 25:13, Eze 25:14, Eze 35:6, Eze 35:7, Eze 35:15; Mal 1:3, Mal 1:4
Carl Friedrich Keil and Franz Delitzsch
1:10
The Cause of the Ruin of the Edomites is their wickedness towards the brother nation Jacob (Obad 1:10 and Obad 1:11), which is still further exhibited in Obad 1:12-14 in the form of a warning, accompanied by an announcement of righteous retribution in the day of the Lord upon all nations (Obad 1:15, Obad 1:16). Obad 1:10. "For the wickedness towards thy brother Jacob shame will cover thee, and thou wilt be cut off for ever. Obad 1:11. In the day that thou stoodest opposite, in the day when enemies carried away his goods, and strangers came into his gates, and cast the lot upon Jerusalem, then even thou (wast) like one of them." Chămas 'âchı̄khâ, wickedness, violent wrong towards (upon) thy brother (genit. obj. as in Joel 3:19; Gen 16:5, etc.). Drusius has already pointed out the peculiar emphasis on these words. Wrong, or violence, is all the more reprehensible, when it is committed against a brother. The fraternal relation in which Edom stood towards Judah is still more sharply defined by the name Jacob, since Esau and Jacob were twin brothers. The consciousness that the Israelites were their brethren, ought to have impelled the Edomites to render helpful support to the oppressed Judaeans. Instead of this, they not only revelled with scornful and malignant pleasure in the misfortune of the brother nation, but endeavored to increase it still further by rendering active support to the enemy. This hostile behaviour of Edom arose from envy at the election of Israel, like the hatred of Esau towards Jacob (Gen 27:41), which was transmitted to his descendants, and came out openly in the time of Moses, in the unbrotherly refusal to allow the Israelites to pass in a peaceable manner through their land (Numbers 20). On the other hand, the Israelites are always commanded in the law to preserve a friendly and brotherly attitude towards Edom (Deut 2:4-5); and in Deut 23:7 it is enjoined upon them not to abhor the Edomite, because he is their brother. תּכסּך בוּשׁה (as in Mic 7:10), shame will cover thee, i.e., come upon thee in full measure, - namely, the shame of everlasting destruction, as the following explanatory clause clearly shows. ונכרתּ with Vav consec., but with the tone upon the penultima, contrary to the rule (cf. Ges. 49, 3; Ewald, 234, b and c). In the more precise account of Edom's sins given in Obad 1:11, the last clause does not answer exactly to the first. After the words "in the day that thou stoodest opposite," we should expect the apodosis "thou didst this or that." But Obadiah is led away from the sentence which he has already begun, by the enumeration of hostilities displayed towards Judah by its enemies, so that he observes with regard to Edom's behaviour: Then even thou wast as one of them, that is to say, thou didst act just like the enemy. עמד מנּגד, to stand opposite (compare Ps 38:12), used here to denote a hostile intention, as in 2Kings 18:13. They showed this at first by looking on with pleasure at the misfortunes of the Judaeans (Obad 1:12), still more by stretching out their hand after their possessions (Obad 1:13), but most of all by taking part in the conflict with Judah (Obad 1:14). In the clauses which follow, the day when Edom acted thus is described as a day on which Judah had fallen into the power of hostile nations, who carried off its possessions, and disposed of Jerusalem as their booty. Zȧrı̄m and nokhrı̄m are synonymous epithets applied to heathen foes. שׁבה generally denotes the carrying away of captives; but it is sometimes applied to booty in cattle and goods, or treasures (1Chron 5:21; 2Chron 14:14; 2Chron 21:17). חיל is not used here either for the army, or for the strength, i.e., the kernel of the nation, but, as חילו in Obad 1:13 clearly shows, for its possessions, as in Is 8:4; Is 10:14; Ezek 26:12, etc. שׁערו, his (Judah's) gates, used rhetorically for his cities.
Lastly, Jerusalem is also mentioned as the capital, upon which the enemies cast lots. The three clauses form a climax: first, the carrying away of Judah's possessions, that is to say, probably those of the open country; then the forcing of a way into the cities; and lastly, arbitrary proceedings both in and with the capital. ידּוּ גורל (perf. kal of ידד = ידה, not piel for יידּוּ, because the Yod praef. of the imperfect piel is never dropped in verbs פי), to cast the lot upon booty (things) and prisoners, to divide them among them (compare Joel 3:3 and Nahum 3:10). Caspari, Hitzig, and others understand it here as in Joel 3:3, as denoting the distribution of the captive inhabitants of Jerusalem, and found upon this one of their leading arguments, that the description given here refers to the destruction of Jerusalem, which Obadiah either foresaw in the Spirit, or depicts as something already experienced. But this by no means follows from the fact that in Joel we have עמּי instead of ירוּשׁלם, since it is generally acknowledged that, when the prophets made use of their predecessors, they frequently modified their expressions, or gave them a different turn. But if we look at our passage simply as its stands, there is not the slightest indication that Jerusalem is mentioned in the place of the people. As שׁבות חילו does not express the carrying away of the inhabitants, there is not a single syllable which refers to the carrying away captive of either the whole nation or the whole of the population of Jerusalem. On the contrary, in Obad 1:13 we read of the perishing of the children of Judah, and in Obad 1:14 of fugitives of Judah, and those that have escaped. From this it is very obvious that Obadiah had simply a conquest of Jerusalem in his eye, when part of the population was slain in battle and part taken captive, and the possessions of the city were plundered; so that the casting of the lot upon Jerusalem has reference not only to the prisoners, but also to the things taken as plunder in the city, which the conquerors divided among them. גּם אתּה, even thou, the brother of Jacob, art like one of them, makest common cause with the enemy. The verb הייתה, thou wast, is omitted, to bring the event before the mind as something even then occurring. For this reason Obadiah also clothes the further description of the hostilities of the Edomites in the form of a warning against such conduct.
Geneva 1599
1:10 For [thy] violence against thy (g) brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
(g) He shows the reason why the Edomites were so severely punished: that is, because they were enemies to his Church, whom he now comforts by punishing their enemies.
John Gill
1:10 For thy violence against thy brother Jacob,.... Which is aggravated: by being against Jacob, an honest plain hearted man, and whom the Lord loved; his brother, his own brother, a twin brother, yea, his only brother; yet this is to be understood, not so much of the violence of Esau against Jacob personally, though there is an allusion to that; as of the violence of the posterity of the one against the posterity of the other; and not singly of the violence shown at the destruction of Jerusalem, but in general of the anger they bore, the wrath they showed, and the injuries they did to their brethren the Jews, on all occasions, whenever they had an opportunity, of which the following is a notorious instance; and for which more especially, as well as for the above things, they are threatened with ruin:
shame shall cover thee; as a garment; they shall be filled with blushing, and covered with confusion, when convicted of their sin, and punished for it:
and thou shalt be cut off for ever; from being a nation; either by Nebuchadnezzar; or in the times of the Maccabees by Hyrcanus, when they were subdued by the Jews, and were incorporated among them, and never since was a separate people or kingdom.
Robert Jamieson, A. R. Fausset and David Brown
1:10 against thy brother--This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed ().
Jacob--not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.
shame . . . cover thee-- (; ).
for ever-- (; ; ). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.
1:111:11: յօրէ յորմէ կացեր հակառակ, յաւուրն գերելոյ այլազգեաց զզօրութիւն նորա. եւ օտարք մտին ընդ դրունս նորա. եւ ՚ի վերայ Երուսաղեմի վիճակս արկանէին. եւ դուք էիք իբրեւ զմի ՚ի նոցանէն։
11 այն օրուանից, որ հակառակուեցիր,երբ օտարազգիները սպառեցին նրա ուժը,օտարներ մտան նրա դռներից,վիճակ էին գցում Երուսաղէմի համար,եւ դուք նրանցից մէկն էիք:
11 Անոր դէմ կայնած օրդ, Երբ օտարազգիները անոր զօրքը գերի առին Ու օտարները անոր դռները մտան Ու Երուսաղէմի վրայ վիճակ ձգեցին, Դո՛ւն ալ անոնց պէս ըրիր։
Յօրէ յորմէ կացեր [8]հակառակ, յաւուրն գերելոյ այլազգեաց զզօրութիւն նորա, եւ օտարք մտին ընդ դրունս նորա, եւ ի վերայ Երուսաղեմի վիճակս արկանէին, եւ [9]դուք էիք`` իբրեւ զմի ի նոցանէն:

1:11: յօրէ յորմէ կացեր հակառակ, յաւուրն գերելոյ այլազգեաց զզօրութիւն նորա. եւ օտարք մտին ընդ դրունս նորա. եւ ՚ի վերայ Երուսաղեմի վիճակս արկանէին. եւ դուք էիք իբրեւ զմի ՚ի նոցանէն։
11 այն օրուանից, որ հակառակուեցիր,երբ օտարազգիները սպառեցին նրա ուժը,օտարներ մտան նրա դռներից,վիճակ էին գցում Երուսաղէմի համար,եւ դուք նրանցից մէկն էիք:
11 Անոր դէմ կայնած օրդ, Երբ օտարազգիները անոր զօրքը գերի առին Ու օտարները անոր դռները մտան Ու Երուսաղէմի վրայ վիճակ ձգեցին, Դո՛ւն ալ անոնց պէս ըրիր։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 В тот день, когда ты стоял напротив, в тот день, когда чужие уводили войско его в плен и иноплеменники вошли в ворота его и бросали жребий о Иерусалиме, ты был как один из них.
1:11 ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἀντέστης ανθιστημι resist ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite ἐν εν in ἡμέρᾳ ημερα day αἰχμαλωτευόντων αιχμαλωτευω capture ἀλλογενῶν αλλογενης of another family δύναμιν δυναμις power; ability αὐτοῦ αυτος he; him καὶ και and; even ἀλλότριοι αλλοτριος another's; stranger εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for πύλας πυλη gate αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on Ιερουσαλημ ιερουσαλημ Jerusalem ἔβαλον βαλλω cast; throw κλήρους κληρος lot; allotment καὶ και and; even σὺ συ you ἦς ειμι be ὡς ως.1 as; how εἷς εις.1 one; unit ἐξ εκ from; out of αὐτῶν αυτος he; him
1:11 בְּ bᵊ בְּ in יֹום֙ yôm יֹום day עֲמָֽדְךָ֣ ʕᵃmˈāḏᵊḵˈā עמד stand מִ mi מִן from נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart בְּ bᵊ בְּ in יֹ֛ום yˈôm יֹום day שְׁבֹ֥ות šᵊvˌôṯ שׁבה take captive זָרִ֖ים zārˌîm זָר strange חֵילֹ֑ו ḥêlˈô חַיִל power וְ wᵊ וְ and נָכְרִ֞ים noḵrˈîm נָכְרִי foreign בָּ֣אוּ bˈāʔû בוא come שְׁעָרָ֗יושׁערו *šᵊʕārˈāʸw שַׁעַר gate וְ wᵊ וְ and עַל־ ʕal- עַל upon יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem יַדּ֣וּ yaddˈû ידד cast lot גֹורָ֔ל ḡôrˈāl גֹּורָל lot גַּם־ gam- גַּם even אַתָּ֖ה ʔattˌā אַתָּה you כְּ kᵊ כְּ as אַחַ֥ד ʔaḥˌaḏ אֶחָד one מֵהֶֽם׃ mēhˈem מִן from
1:11. in die cum stares adversus quando capiebant alieni exercitum eius et extranei ingrediebantur portas eius et super Hierusalem mittebant sortem tu quoque eras quasi unus ex eisIn the day when thou stoodest against him, when strangers carried away his army captive, and foreigners entered into his gates, and cast lots upon Jerusalem: thou also wast as one of them.
11. In the day that thou stoodest on the other side, in the day that strangers carried away his substance, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.
1:11. In the day when you stood against him, when strangers seized his army, and foreigners entered into his gates, and they cast lots over Jerusalem: you also were just like one of them.
1:11. In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them.
In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them:

1:11 В тот день, когда ты стоял напротив, в тот день, когда чужие уводили войско его в плен и иноплеменники вошли в ворота его и бросали жребий о Иерусалиме, ты был как один из них.
1:11
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἀντέστης ανθιστημι resist
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
ἐν εν in
ἡμέρᾳ ημερα day
αἰχμαλωτευόντων αιχμαλωτευω capture
ἀλλογενῶν αλλογενης of another family
δύναμιν δυναμις power; ability
αὐτοῦ αυτος he; him
καὶ και and; even
ἀλλότριοι αλλοτριος another's; stranger
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
πύλας πυλη gate
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔβαλον βαλλω cast; throw
κλήρους κληρος lot; allotment
καὶ και and; even
σὺ συ you
ἦς ειμι be
ὡς ως.1 as; how
εἷς εις.1 one; unit
ἐξ εκ from; out of
αὐτῶν αυτος he; him
1:11
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
עֲמָֽדְךָ֣ ʕᵃmˈāḏᵊḵˈā עמד stand
מִ mi מִן from
נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart
בְּ bᵊ בְּ in
יֹ֛ום yˈôm יֹום day
שְׁבֹ֥ות šᵊvˌôṯ שׁבה take captive
זָרִ֖ים zārˌîm זָר strange
חֵילֹ֑ו ḥêlˈô חַיִל power
וְ wᵊ וְ and
נָכְרִ֞ים noḵrˈîm נָכְרִי foreign
בָּ֣אוּ bˈāʔû בוא come
שְׁעָרָ֗יושׁערו
*šᵊʕārˈāʸw שַׁעַר gate
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
יַדּ֣וּ yaddˈû ידד cast lot
גֹורָ֔ל ḡôrˈāl גֹּורָל lot
גַּם־ gam- גַּם even
אַתָּ֖ה ʔattˌā אַתָּה you
כְּ kᵊ כְּ as
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
מֵהֶֽם׃ mēhˈem מִן from
1:11. in die cum stares adversus quando capiebant alieni exercitum eius et extranei ingrediebantur portas eius et super Hierusalem mittebant sortem tu quoque eras quasi unus ex eis
In the day when thou stoodest against him, when strangers carried away his army captive, and foreigners entered into his gates, and cast lots upon Jerusalem: thou also wast as one of them.
1:11. In the day when you stood against him, when strangers seized his army, and foreigners entered into his gates, and they cast lots over Jerusalem: you also were just like one of them.
1:11. In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: В ст. 11–14: пророк частнее указывает пpecтупления Едома против Израиля, причем подчеркиваются родственные отношения Едома к Израилю, усугубляющие вину первого. — Чужие уводили (schevoth) войско его (chelo) в плен.: слово chel в ст. 13: кн. Авд употреблено в значении имущества, богатства, как понято оно и рус. переводчиками (ср. Ис VIII:4; X:8). В этом значении многие комментаторы принимают слово chel и в ст. 11-м. Хотя гл. schabah (рус. т.: «уводили в плен») обыкновенно представляется относительно отведения людей, но в 2: Пар XXI:17: он употреблен и относительно захвата имущества. Впрочем, LXX и Вул. рассматриваемое выражение ст. 11-го относят к пленению войска иудейского. — Бросали жребий об Иерусалиме, т. е. о разделении пленных жителей Иерусалима и их имущества (ср. Иоил III:3; 2: Пар ХXI:17). Сл. т. стиха 11-го представляет буквальную передачу с греч.: «от него же дне сопротивился еси во дни пленяющих иноплеменников силу его, и чуждии внидоша во врата его и о Иерусалиме вергоша жребия, и ты был еси яко един от них».
Adam Clarke: Commentary on the Bible - 1831
1:11: Thou stoodest on the other side - Thou not only didst not help thy brother when thou mightest, but thou didst assist his foes against him.
And cast lots - When the Chaldeans cast lots on the spoils of Jerusalem, thou didst come in for a share of the booty; "thou wast as one of them."
Albert Barnes: Notes on the Bible - 1834
1:11: In the day that thou stoodest on the other side - The time when they so stood, is not defined in itself, as a past or future. It is literally; "In the day of thy standing over against," i. e., to gaze on the calamities of God's people; "in the day of strangers carrying away his strength," i. e., "the strength of thy brother Jacob," of whom he had just spoken, "and foreigners entered into his gates, and cast lots on Jerusalem, thou too as one of them. One of them" they were not. Edom was no stranger, no alien, no part of the invading army; he whose strength they carried away, was, he had just said, his "brother Jacob." Edom burst the bonds of nature, to become what he was not, "as one of them." He purposely does not say, "thou too wast (הית hayı̂ tha) as of them;" as he would have said, had he wished to express what was past. Obadiah seeing, in prophetic vision, the destruction of Jerusalem, and the share which the Edomites took there at, describes it as it is before his eyes, as past.
We see before us, the enemy carrying off all in which the human strength of Judah lay, his forces and his substance, and casting lots on Jerusalem its people and its possessions. He describes it as past, yet, not more so, than the visitation itself which was to follow, some centuries afterward. Of both, he speaks alike as past; of both, as future. He speaks of them as past, as being so beheld in "His" mind in whose name he speaks. God's certain knowledge does not interfere with our free agency. "God compelleth no one to sin; yet, foreseeth all who shall sin of their own will. How then should He not justly avenge what, foreknowing, He does not compel them to do? For as no one, by his memory, compelleth to be done things which pass, so God, by His foreknowledge, doth not compel to be done things which will be. And as man remembereth some things which he hath done, and yet, hath not done all which he remembereth; so God foreknoweth all things whereof He is Himself the Author, and yet, is not Himself the Author of all which He foreknoweth. Of those things then, of which He is no evil Author, He is the just Avenger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: in the day that the: Kg2 24:10-16, Kg2 25:11; Jer 52:28-30
captive his forces: or, his substance
cast: Joe 3:3; Nah 3:10
even: Psa 50:18, Psa 137:7
Geneva 1599
1:11 In the day that thou stoodest (h) on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them.
(h) When Nebuchadnezzar came against Jerusalem, you joined with him, and had part of the spoil, and so rejoiced when my people (that is, your brother), were afflicted, whereas you should have pitied and helped your brother.
John Gill
1:11 In the day thou stoodest on the other side,.... Aloof off, as a spectator of the ruin of Jerusalem, and that with delight and pleasure; when they should, as brethren and neighbours, have assisted against the common enemy; but instead of this they stood at a distance; or they went over to the other side, and joined the enemy, and stood in opposition to their brethren the Jews:
in the day that the strangers carried away captive his forces; that is, at the time that the Chaldeans took Jerusalem, and carried captive as many of the forces of the Jews as fell into their hands; or when
"the people spoiled his substance,''
as the Targum; plundered the city of all its wealth and riches:
and foreigners entered into his gates; the gates of their cities, particularly Jerusalem; even such who came from a far country, the Babylonians, who were aliens and strangers from the commonwealth of Israel; whereas the Edomites were their near neighbours, and allied to them by blood, though not of the same religion; and by whom they helped against a foreign enemy, instead of being used by them as they were:
and cast lots upon Jerusalem; either to know when they should make their attack upon it; or else, having taken it, the generals of the Chaldean army cast lots upon the captives, to divide them among them, so Kimchi; see Joel 3:3; or rather, the soldiers cast lots for the division of the plunder of the city, as was usual at such times:
even thou wast as one of them; the Edomites joined the Chaldeans, entered into the city with them, showed as much wrath, spite, and malice, as they did, and were as busy in dividing the spoil. So Aben Ezra interprets these and the following verses of the destruction of the city and temple of Jerusalem by Nebuchadnezzar; but Kimchi expounds them of the destruction of them by the Romans, at which he supposes many Edomites to be present, and rejoiced at it: could this be supported, the connection would be more clear and close between these words and those that follow, which respect the Gospel dispensation, beginning at Obad 1:17; but the Edomites were not in being then; and that there were many of them in the Roman army, and that Titus himself was one, is all fabulous.
John Wesley
1:11 In the day - During the war which the Babylonians made upon Judea. Stoodest - Didst set thyself in battle array against thy brother. Jerusalem - Upon the citizens and their goods. As one of them - As merciless and insolent as any of them.
Robert Jamieson, A. R. Fausset and David Brown
1:11 thou stoodest on the other side--in an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see ) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen ().
strangers--the Philistines, Arabians in the reign of Jehoram, &c. (); the Syrians in the reign of Joash of Judah (); the Chaldeans (2Ch. 36:1-23).
carried . . . captive his forces--his "host" (): the multitude of Jerusalem's inhabitants.
cast lots upon Jerusalem-- (). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions ().
1:121:12: Եւ մի՛ տեսցես զաւեր եղբօրն քոյ յաւուրն օտարաց, եւ մի՛ ոտնհար լիցիս որդւոցն Յուդայ յաւուրս կորստեան նոցա. եւ մի՛ մեծաբանեսցես յաւուր նեղութեան.
12 Դու պէտք չէ տեսնէիր քո եղբօր անկումը օտարների կողմից,պէտք չէ ոտքով հարուածէիր Յուդայի երկրի որդիներին՝ նրանց կորստի պահինեւ պէտք չէ գոռոզանայիր նրա նեղութեան օրը:
12 Ու պէտք չէր որ՝ քու եղբօրդ օրը, Անոր օտարութեան օրը, անոր նայէիր Եւ Յուդայի որդիներուն վրայ՝ Անոնց կորուստին օրը՝ խնդայիր Ու անոնց նեղութեան օրը Քու բերանդ մեծցնէիր։
Եւ [10]մի՛ տեսցես զաւեր եղբօրն քո յաւուրն օտարաց, եւ մի՛ ոտնհար լիցիս`` որդւոցն Յուդայ յաւուրս կորստեան նոցա, եւ [11]մի՛ մեծաբանեսցես յաւուր նեղութեան:

1:12: Եւ մի՛ տեսցես զաւեր եղբօրն քոյ յաւուրն օտարաց, եւ մի՛ ոտնհար լիցիս որդւոցն Յուդայ յաւուրս կորստեան նոցա. եւ մի՛ մեծաբանեսցես յաւուր նեղութեան.
12 Դու պէտք չէ տեսնէիր քո եղբօր անկումը օտարների կողմից,պէտք չէ ոտքով հարուածէիր Յուդայի երկրի որդիներին՝ նրանց կորստի պահինեւ պէտք չէ գոռոզանայիր նրա նեղութեան օրը:
12 Ու պէտք չէր որ՝ քու եղբօրդ օրը, Անոր օտարութեան օրը, անոր նայէիր Եւ Յուդայի որդիներուն վրայ՝ Անոնց կորուստին օրը՝ խնդայիր Ու անոնց նեղութեան օրը Քու բերանդ մեծցնէիր։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Не следовало бы тебе злорадно смотреть на день брата твоего, на день отчуждения его; не следовало бы радоваться о сынах Иуды в день гибели их и расширять рот в день бедствия.
1:12 καὶ και and; even μὴ μη not ἐπίδῃς επιδεω day ἀδελφοῦ αδελφος brother σου σου of you; your ἐν εν in ἡμέρᾳ ημερα day ἀλλοτρίων αλλοτριος another's; stranger καὶ και and; even μὴ μη not ἐπιχαρῇς επιχαιρω in; on τοὺς ο the υἱοὺς υιος son Ιουδα ιουδα Iouda; Iutha ἐν εν in ἡμέρᾳ ημερα day ἀπωλείας απωλεια destruction; waste αὐτῶν αυτος he; him καὶ και and; even μὴ μη not μεγαλορρημονήσῃς μεγαλορρημονεω in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure
1:12 וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּ֤רֶא tˈēre ראה see בְ vᵊ בְּ in יֹום־ yôm- יֹום day אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day נָכְרֹ֔ו noḵrˈô נֵכֶר misfortune וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשְׂמַ֥ח tiśmˌaḥ שׂמח rejoice לִ li לְ to בְנֵֽי־ vᵊnˈê- בֵּן son יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אָבְדָ֑ם ʔāvᵊḏˈām אבד perish וְ wᵊ וְ and אַל־ ʔal- אַל not תַּגְדֵּ֥ל taḡdˌēl גדל be strong פִּ֖יךָ pˌîḵā פֶּה mouth בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day צָרָֽה׃ ṣārˈā צָרָה distress
1:12. et non despicies in die fratris tui in die peregrinationis eius et non laetaberis super filios Iuda in die perditionis eorum et non magnificabis os tuum in die angustiaeBut thou shalt not look on in the day of thy brother, in the day of his leaving his country: and thou shalt not rejoice over the children of Juda, in the day of their destruction: and thou shalt not magnify thy mouth in the day of distress.
12. But look not thou on the day of thy brother in the day of his disaster, and rejoice not over the children of Judah in the day of their destruction; neither speak proudly in the day of distress.
1:12. But you shall not show disdain for the day of your brother in the day of his sojourn. And you shall not rejoice over the sons of Judah in the day of their perdition. And you shall not magnify your mouth in the day of anguish.
1:12. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress:

1:12 Не следовало бы тебе злорадно смотреть на день брата твоего, на день отчуждения его; не следовало бы радоваться о сынах Иуды в день гибели их и расширять рот в день бедствия.
1:12
καὶ και and; even
μὴ μη not
ἐπίδῃς επιδεω day
ἀδελφοῦ αδελφος brother
σου σου of you; your
ἐν εν in
ἡμέρᾳ ημερα day
ἀλλοτρίων αλλοτριος another's; stranger
καὶ και and; even
μὴ μη not
ἐπιχαρῇς επιχαιρω in; on
τοὺς ο the
υἱοὺς υιος son
Ιουδα ιουδα Iouda; Iutha
ἐν εν in
ἡμέρᾳ ημερα day
ἀπωλείας απωλεια destruction; waste
αὐτῶν αυτος he; him
καὶ και and; even
μὴ μη not
μεγαλορρημονήσῃς μεγαλορρημονεω in
ἡμέρᾳ ημερα day
θλίψεως θλιψις pressure
1:12
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּ֤רֶא tˈēre ראה see
בְ vᵊ בְּ in
יֹום־ yôm- יֹום day
אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
נָכְרֹ֔ו noḵrˈô נֵכֶר misfortune
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשְׂמַ֥ח tiśmˌaḥ שׂמח rejoice
לִ li לְ to
בְנֵֽי־ vᵊnˈê- בֵּן son
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אָבְדָ֑ם ʔāvᵊḏˈām אבד perish
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תַּגְדֵּ֥ל taḡdˌēl גדל be strong
פִּ֖יךָ pˌîḵā פֶּה mouth
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
צָרָֽה׃ ṣārˈā צָרָה distress
1:12. et non despicies in die fratris tui in die peregrinationis eius et non laetaberis super filios Iuda in die perditionis eorum et non magnificabis os tuum in die angustiae
But thou shalt not look on in the day of thy brother, in the day of his leaving his country: and thou shalt not rejoice over the children of Juda, in the day of their destruction: and thou shalt not magnify thy mouth in the day of distress.
1:12. But you shall not show disdain for the day of your brother in the day of his sojourn. And you shall not rejoice over the sons of Judah in the day of their perdition. And you shall not magnify your mouth in the day of anguish.
1:12. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Обличение преступления едомитян пророк излагает в форме увещания. — Смотреть на день брата твоего, т. e. на день несчастия брата твоего. — Расширять рот, в евр. tegdel pisha (рот твой), т. е. расширять для насмешки над бедствием (ср. Ис LVII:4; XXXIV:21). Обращает на себя внимание то обстоятельство, что пророк бедствие Иуды обозначает рядом синонимов: в день отчуждения его, в день гибели их, в день бедствия их, и в ст. 13: — в день несчастия его; пророк, очевидно, хочет оттенить особенную тяжесть постигшей Иуду катастрофы. В тексте евр. речь пророка в ст. 12–14: относится к совершившемуся уже событию; в тексте LXX и в слав. — к событию только имеющему наступить: ст. 12: — «и да не презриши дне брата твоего», ст. 13: — «и не входи в врата, — не презри, — не совещайся», — ст. 14: — «ниже настой».
Adam Clarke: Commentary on the Bible - 1831
1:12: Thou shouldest not have looked - It shows a malevolent heart to rejoice in the miseries of those who have acted unkindly or wickedly towards us. The Edomites triumphed when they saw the judgments of God fall upon the Jews. This the Lord severely reprehends in Oba 1:12-15. If a man have acted cruelly towards us, and God punish him for this cruelty, and we rejoice in it, we make his crime our own; and then, as we have done, so shall it be done unto us; see Oba 1:15. All these verses point out the part the Edomites took against the Jews when the Chaldeans besieged and took Jerusalem, destroyed the temple, and divided the spoils.
Albert Barnes: Notes on the Bible - 1834
1:12: But thou shouldest not - , rather it means, and can only mean , "And look not (i. e., gaze not with pleasure) on the day of thy brother in the day of his becoming a stranger ; and rejoice not over the children of Judah in the day of their destruction; and enlarge not thy mouth in the day of distress. Enter not into the gate of My people in the day of their calamity; look not, thou too, on his affliction in the day of his calamity; and lay not hands on his substance in the day of his calamity; And stand not on the crossway, to cut off his fugitives; and shut not up his remnants in the day of distress."
Throughout these three verses, Obadiah uses the future only. It is the voice of earnest, emphatic, dehortation and entreaty, not to do what would displease God, and what, if done, would be punished. He dehorts them from malicious rejoicing at their brother's fall, first in look, then in word, then in act, in covetous participation of the spoil, and lastly in murder. Malicious gazing on human calamity, forgetful of man's common origin and common liability to ill, is the worst form of human hate. It was one of the contumelies of the Cross, "they gaze, they look" with joy "upon Me." Psa 22:17. The rejoicing over them was doubtless, as among savages, accompanied with grimaces (as in Psa 35:19; Psa 38:16). Then follow words of insult. The enlarging of the mouth is uttering a tide of large words, here against the people of God; in Ezekiel, against Himself Eze 35:13 : "Thus with your mouth ye have enlarged against Me and have multiplied your words against Me. I have heard."
Thereon, follows Edom's coming yet closer, "entering the gate of God's people" to share the conqueror's triumphant gaze on his calamity. Then, the violent, busy, laying the hands on the spoil, while others of them stood in cold blood, taking the "fork" where the ways parted, in order to intercept the fugitives before they were dispersed, or to shut them up with the enemy, driving them back on their pursuers. The prophet beholds the whole course of sin and persecution, and warns them against it, in the order, in which, if committed, they would commit it. Who would keep clear from the worst, must stop at the beginning. Still God's warnings accompany him step by step. At each step, some might stop. The warning, although thrown away on the most part, might arrest the few. At the worst, when the guilt had been contracted and the punishment had ensued, it was a warning for their posterity and for all thereafter.
Some of these things Edom certainly did, as the Psalmist prays Psa 137:7, "Remember, O Lord, to the children of Edom the day of Jerusalem, who said, Lay bare, lay bare, even to the foundation in her." And Ezekiel Eze 35:5-6 alluding to this language of Obadiah , "because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end, therefore, as I live, saith the Lord God, I will prepare thee unto blood, and blood shall pursue thee; sith thou hast not hated blood, even blood shall pursue thee." Violence, bloodshed, unrelenting, deadly hatred against the whole people, a longing for their extermination, had been inveterate characteristics of Esau. Joel and Amos had already denounced God's judgments against them for two forms of this hatred, the murder of settlers in their own land or of those who were sold to them Joe 3:19; Amo 1:6, Amo 1:9, Amo 1:11.
Obadiah warns them against yet a third, intercepting their fugitives in their escape from the more powerful enemy. "Stand not in the crossway." Whoso puts himself in the situation to commit an old sin, does, in fact, will to renew it, and will, unless hindered from without, certainly do it. Probably he will, through sin's inherent power of growth, do worse. Having anew tasted blood, Ezekiel says, that they sought to displace God's people and remove God Himself Eze 35:10-11. "Because thou hast said, these two nations and these two countries shall be mine, and we will possess it, whereas the Lord was there, therefore, as I live, saith the Lord God, I will even do according to thine anger, and according to thine envy, which thou hast used out of thy hatred against them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: thou: etc. or, do not behold, etc
looked: Psa 22:17, Psa 37:13, Psa 54:7, Psa 59:10, Psa 92:11; Mic 4:11, Mic 7:8-10; Mat 27:40-43
rejoiced: Job 31:29; Pro 17:5, Pro 24:17, Pro 24:18; Lam 4:21; Eze 25:6, Eze 25:7, Eze 35:15; Mic 7:8; Luk 19:41
thou have: Sa1 2:3; Psa 31:18
spoken proudly: Heb. magnified thy mouth, Isa 37:24; Jam 3:5; Pe2 2:18; Jde 1:16; Rev 13:5
Carl Friedrich Keil and Franz Delitzsch
1:12
"And look not at the day of thy brother on the day of his misfortune; and rejoice not over the sons of Judah in the day of their perishing, and do not enlarge thy mouth in the day of the distress. Obad 1:13. Come not into the gate of my people in the day of their calamity; thou also look not at his misfortune in the day of his calamity, and stretch not out thy hand to his possession in the day of his calamity: Obad 1:14. Nor stand in the cross-road, to destroy his fugitives, nor deliver up his escaped ones in the day of distress." This warning cannot be satisfactorily explained either "on the assumption that the prophet is here foretelling the future destruction of Judah and Jerusalem" (Caspari), or "on the supposition that he is merely depicting an event that has already past" (Hitzig). If the taking and plundering of Jerusalem were an accomplished fact, whether in idea or in reality, as it is shown to be by the perfects בּאוּ and ידּוּ in Obad 1:11, Obadiah could not in that case warn the Edomites against rejoicing over it, or even taking part therein. Hence Drusius, Rosenmller, and others, take the verbs in Obad 1:12-14 as futures of the past: "Thou shouldest not have seen, shouldest not have rejoiced," etc. But this is opposed to the grammar. אל followed by the so-called fut. apoc. is jussive, and cannot stand for the pluperf. conjunct. And Maurer's suggestion is just as untenable, namely, that yōm in Obad 1:11 denotes the day of the capture of Jerusalem, and in Obad 1:12, Obad 1:13 the period after this day; since the identity of יום עמדך (the day of thy standing) in Obad 1:11 with יום אחיך in Obad 1:12 strikes the eye at once. The warning in Obad 1:12-14 is only intelligible on the supposition, that Obadiah has not any particular conquest and plundering of Jerusalem in his mind, whether a future one or one that has already occurred, but regards this as an event that not only has already taken place, but will take place again: that is to say, on the assumption that he rises from the particular historical event to the idea which it embodied, and that, starting from this, he sees in the existing case all subsequent cases of a similar kind. From this ideal standpoint he could warn Edom of what it had already done, and designate the disastrous day which had come upon Judah and Jerusalem by different expressions as a day of the greatest calamity; for what Edom had done, and what had befallen Judah, were types of the future development of the fate of Judah and of the attitude of Edom towards it, which go on fulfilling themselves more and more until the day of the Lord upon all nations, upon the near approach of which Obadiah founds his warning in Obad 1:15. The warning proceeds in Obad 1:12-14 from the general to the particular, or from the lower to the higher. Obadiah warns the Edomites, as Hitzig says, "not to rejoice in Judah's troubles (Obad 1:12), nor to make common cause with the conquerors (Obad 1:13), nor to outdo and complete the work of the enemy (Obad 1:14)." By the cop. Vav, which stands at the head of all the three clauses in Obad 1:12, the warning addressed to the Edomites, against such conduct as this, is linked on to what they had already done.
The three clauses of Obad 1:12 contain a warning in a graduated form against malicious pleasure. ראה with ב, to look at anything with pleasure, to take delight in it, affirms less than שׂמח ב, to rejoice, to proclaim one's joy without reserve. הגדּיל פּה, to make the mouth large, is stronger still, like הגדּיל בּפה, to boast, to do great things with the mouth, equivalent to הרחיב פּה על, to make the mouth broad, to stretch it open, over (against) a person (Ps 35:21; Is 57:4), a gesture indicating contempt and derision. The object of their malicious pleasure mentioned in the first clause is yōm 'âchı̄khâ, the day of thy brother, i.e., the day upon which something strange happened to him, namely, what is mentioned in Obad 1:11. Yōm does not of itself signify the disastrous day, or day of ruin, either here or anywhere else; but it always receives the more precise definition from the context. If we were to adopt the rendering "disastrous day," it would give rise to a pure tautology when taken in connection with what follows. The expression 'âchı̄khâ (of thy brother) justifies the warning. בּיום נכרו is not in apposition to בּיום אחיך, but, according to the parallelism of the clauses, it is a statement of time. נכר, ἁπ. λεγ. = נכר (Job 31:3), fortuna aliena, a strange, i.e., hostile fate, not "rejection" (Hitzig, Caspari, and others). The expression יום אבדם, the day of their (Judah's sons) perishing, is stronger still; although the perishing ('ăbhōd) of the sons of Judah cannot denote the destruction of the whole nation, since the following word tsrh, calamity, is much too weak to admit of this. Even the word איד, which occurs three times in Obad 1:13, does not signify destruction, but (from the root אוּד, to fall heavily, to load) simply pressure, a burden, then weight of suffering, distress, misfortune (see Delitzsch on Job 18:12). In Obad 1:13 Obadiah warns against taking part in the plundering of Jerusalem. The gate of my people: for the city in which the people dwell, the capital (see Mic 1:9). Look not thou also, a brother nation, upon his calamity, as enemies do, i.e., do not delight thyself thereat, nor snatch at his possessions. The form tishlachnâh, for which we should expect tishlach, is not yet satisfactorily explained (for the different attempts that have been made to explain it, see Caspari). The passages in which nâh is appended to the third pers. fem. sing., to distinguish it from the second person, do not help us to explain it. Ewald and Olshausen would therefore alter the text, and read תּשׁלח יד. But יד is not absolutely necessary, since it is omitted in 2Kings 6:6; 2Kings 22:17, or Ps 18:17, where shâlach occurs in the sense of stretching out the hand. חילו, his possessions. On the fact itself, compare Joel 3:5. The prominence given to the day of misfortune at the end of every sentence is very emphatic; "inasmuch as the selection of the time of a brother's calamity, as that in which to rage against him with such cunning and malicious pleasure, was doubly culpable" (Ewald). In Obad 1:14 the warning proceeds to the worst crime of all, their seizing upon the Judaean fugitives, for the purpose of murdering them or delivering them up to the enemy. Pereq signifies here the place where the roads break or divide, the cross-road. In Nahum 3:1, the only other place in which it occurs, it signifies tearing in pieces, violence. Hisgı̄r, to deliver up (lit., concludendum tradidit), is generally construed with אל (Deut 23:16) or בּיד (Ps 31:9; 1Kings 23:11). Here it is written absolutely with the same meaning: not "to apprehend, or so overpower that there is no escape left" (Hitzig). This would affirm too little after the preceding הכרית, and cannot be demonstrated from Job 11:10, where hisgı̄r means to keep in custody.
Geneva 1599
1:12 But thou shouldest not have looked on the day of thy brother in the day that he became (i) a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
(i) When the Lord deprived them of their former dignity, and delivered them to be carried into captivity.
John Gill
1:12 But thou shouldest not have looked on the day of thy brother,.... The day of his calamity, distress, and destruction, as afterwards explained; that is, with delight and satisfaction, as pleased with it, and rejoicing at it; but rather should have grieved and mourned, and as fearing their turn would be next: or, "do not look" (t); so some read it in the imperative, and in like manner all the following clauses:
in the day that he became a stranger; were carried into a strange country, and became strangers to their own: or, "in the day of his alienation" (u); from their country, city, houses, and the house and worship of God; and when strange, surprising, and unheard of things were done unto them, and, among them:
neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; the destruction of the Jews, of the two tribes of Judah and Benjamin, by the Chaldeans: this explains what is meant by the Edomites looking upon the day of the calamity of the Jews, that it was with pleasure and complacency, having had a good will to have destroyed them themselves, but it was not in the power of their hands; and now being done by a foreign enemy, they could not forbear expressing their joy on that occasion, which was very cruel and brutal; and this also shows that Obadiah prophesied after the destruction of Jerusalem by Nebuchadnezzar:
neither shouldest thou have spoken proudly in the day of distress; or "magnified thy mouth" (w); opened it wide in virulent scoffing, and insulting language; saying with the greatest fervour and vehemence, and as loud as it could be said, "rase it, rase it to the foundation thereof", Ps 137:7.
(t) "ne aspicias", Junius & Tremellius; "ne aspicito", Piscator; "ne spectes", Cocceius. (u) "diem alienationis ejus", Junius & Tremellius, Piscator, Mercerus; "in die alienationis ejus", Calvin, Cocceius, Burkius. (w) "et non debebas magnificare os tuum", Pagninus; "ne magnifices", Montanus, Junius & Tremellius; "ne magnificato", Piscator; "ne magno ore utaris", Cocceius.
John Wesley
1:12 Looked - With joy on the affliction. A stranger - As a stranger, one who had no more right to any thing in the land. Proudly - Vaunting over the Jews, when Jerusalem was taken.
Robert Jamieson, A. R. Fausset and David Brown
1:12 looked on--with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (). MAURER translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.
the day of thy brother--his day of calamity.
became a stranger--that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (; ). Contrast the opposite conduct of David and of the divine Son of David in a like case ().
spoken proudly--literally, "made great the mouth"; proudly insulting the fallen (, Margin; compare ; ).
1:131:13: եւ մի՛ մտանիցես ընդ դրունս ժողովրդոց յաւուր ցաւոց նորա. եւ մի՛ տեսցես զժողովս նոցա յաւուր սատակման նոցա. եւ մի՛ ՚ի վերայ հարկանիցիս զօրութեան նոցա յաւուր կորստեան նոցա[10648]։ [10648] Ոմանք. Ժողովրդոց յաւուր աւուրց նոցա։
13 Պէտք չէ ներս մտնէիր ժողովրդի դռներից նրանց ցաւերի ժամանակ,պէտք չէ տեսնէիր նրանց հաւաքը նրանց սպանութեան օրըեւ պէտք չէ հարուած հասցնէիր նրանց զօրութեանը նրանց կորստի օրը:
13 Ո՛չ ալ իմ ժողովուրդիս դուռը՝ Անոնց թշուառութեան օրը՝ մտնէիր, Անոնց կործանումին օրը Դուն ալ անոնց չարիքին վրայ նայէիր Եւ անոնց կործանումին օրը Անոնց ստացուածքին վրայ ձեռք դնէիր
եւ մի՛ մտանիցես ընդ դրունս ժողովրդոց յաւուր ցաւոց նոցա. եւ մի՛ տեսցես զժողովս նոցա յաւուր սատակման նոցա, եւ մի՛ ի վերայ հարկանիցիս զօրութեան նոցա յաւուր կորստեան նոցա:

1:13: եւ մի՛ մտանիցես ընդ դրունս ժողովրդոց յաւուր ցաւոց նորա. եւ մի՛ տեսցես զժողովս նոցա յաւուր սատակման նոցա. եւ մի՛ ՚ի վերայ հարկանիցիս զօրութեան նոցա յաւուր կորստեան նոցա[10648]։
[10648] Ոմանք. Ժողովրդոց յաւուր աւուրց նոցա։
13 Պէտք չէ ներս մտնէիր ժողովրդի դռներից նրանց ցաւերի ժամանակ,պէտք չէ տեսնէիր նրանց հաւաքը նրանց սպանութեան օրըեւ պէտք չէ հարուած հասցնէիր նրանց զօրութեանը նրանց կորստի օրը:
13 Ո՛չ ալ իմ ժողովուրդիս դուռը՝ Անոնց թշուառութեան օրը՝ մտնէիր, Անոնց կործանումին օրը Դուն ալ անոնց չարիքին վրայ նայէիր Եւ անոնց կործանումին օրը Անոնց ստացուածքին վրայ ձեռք դնէիր
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Не следовало бы тебе входить в ворота народа Моего в день несчастья его и даже смотреть на злополучие его в день погибели его, ни касаться имущества его в день бедствия его,
1:13 μηδὲ μηδε while not; nor εἰσέλθῃς εισερχομαι enter; go in εἰς εις into; for πύλας πυλη gate λαῶν λαος populace; population ἐν εν in ἡμέρᾳ ημερα day πόνων πονος pain αὐτῶν αυτος he; him μηδὲ μηδε while not; nor ἐπίδῃς επιδεω and; even σὺ συ you τὴν ο the συναγωγὴν συναγωγη gathering αὐτῶν αυτος he; him ἐν εν in ἡμέρᾳ ημερα day ὀλέθρου ολεθρος ruin; destruction αὐτῶν αυτος he; him μηδὲ μηδε while not; nor συνεπιθῇ συνεπιτιθημι in; on τὴν ο the δύναμιν δυναμις power; ability αὐτῶν αυτος he; him ἐν εν in ἡμέρᾳ ημερα day ἀπωλείας απωλεια destruction; waste αὐτῶν αυτος he; him
1:13 אַל־ ʔal- אַל not תָּבֹ֤וא tāvˈô בוא come בְ vᵊ בְּ in שַֽׁעַר־ šˈaʕar- שַׁעַר gate עַמִּי֙ ʕammˌî עַם people בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֵידָ֔ם ʔêḏˈām אֵיד calamity אַל־ ʔal- אַל not תֵּ֧רֶא tˈēre ראה see גַם־ ḡam- גַּם even אַתָּ֛ה ʔattˈā אַתָּה you בְּ bᵊ בְּ in רָעָתֹ֖ו rāʕāṯˌô רָעָה evil בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day אֵידֹ֑ו ʔêḏˈô אֵיד calamity וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשְׁלַ֥חְנָה tišlˌaḥnā שׁלח send בְ vᵊ בְּ in חֵילֹ֖ו ḥêlˌô חַיִל power בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֵידֹֽו׃ ʔêḏˈô אֵיד calamity
1:13. neque ingredieris portam populi mei in die ruinae eorum neque despicies et tu in malis eius in die vastitatis illius et non emitteris adversum exercitum eius in die vastitatis illiusNeither shalt thou enter into the gate of my people in the day of their ruin: neither shalt thou also look on in his evils in the day of his calamity: and thou shalt not be sent out against his army in the day of his desolation.
13. Enter not into the gate of my people in the day of their calamity; yea, look not thou on their affliction in the day of their calamity, neither lay ye on their substance in the day of their calamity.
1:13. And neither shall you enter into the gate of my people in the day of their ruin. And neither shall you also show disdain for his troubles in the day of his desolation. And you shall not send out against his army in the day of his desolation.
1:13. Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid [hands] on their substance in the day of their calamity;
Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid [hands] on their substance in the day of their calamity:

1:13 Не следовало бы тебе входить в ворота народа Моего в день несчастья его и даже смотреть на злополучие его в день погибели его, ни касаться имущества его в день бедствия его,
1:13
μηδὲ μηδε while not; nor
εἰσέλθῃς εισερχομαι enter; go in
εἰς εις into; for
πύλας πυλη gate
λαῶν λαος populace; population
ἐν εν in
ἡμέρᾳ ημερα day
πόνων πονος pain
αὐτῶν αυτος he; him
μηδὲ μηδε while not; nor
ἐπίδῃς επιδεω and; even
σὺ συ you
τὴν ο the
συναγωγὴν συναγωγη gathering
αὐτῶν αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
ὀλέθρου ολεθρος ruin; destruction
αὐτῶν αυτος he; him
μηδὲ μηδε while not; nor
συνεπιθῇ συνεπιτιθημι in; on
τὴν ο the
δύναμιν δυναμις power; ability
αὐτῶν αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
ἀπωλείας απωλεια destruction; waste
αὐτῶν αυτος he; him
1:13
אַל־ ʔal- אַל not
תָּבֹ֤וא tāvˈô בוא come
בְ vᵊ בְּ in
שַֽׁעַר־ šˈaʕar- שַׁעַר gate
עַמִּי֙ ʕammˌî עַם people
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אֵידָ֔ם ʔêḏˈām אֵיד calamity
אַל־ ʔal- אַל not
תֵּ֧רֶא tˈēre ראה see
גַם־ ḡam- גַּם even
אַתָּ֛ה ʔattˈā אַתָּה you
בְּ bᵊ בְּ in
רָעָתֹ֖ו rāʕāṯˌô רָעָה evil
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
אֵידֹ֑ו ʔêḏˈô אֵיד calamity
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תִּשְׁלַ֥חְנָה tišlˌaḥnā שׁלח send
בְ vᵊ בְּ in
חֵילֹ֖ו ḥêlˌô חַיִל power
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֵידֹֽו׃ ʔêḏˈô אֵיד calamity
1:13. neque ingredieris portam populi mei in die ruinae eorum neque despicies et tu in malis eius in die vastitatis illius et non emitteris adversum exercitum eius in die vastitatis illius
Neither shalt thou enter into the gate of my people in the day of their ruin: neither shalt thou also look on in his evils in the day of his calamity: and thou shalt not be sent out against his army in the day of his desolation.
1:13. And neither shall you enter into the gate of my people in the day of their ruin. And neither shall you also show disdain for his troubles in the day of his desolation. And you shall not send out against his army in the day of his desolation.
1:13. Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid [hands] on their substance in the day of their calamity;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: В ст. 13-м вместо слов «на злополучие его» (beraatho) в слав. (не презри) «сонма их»: LXX производили, очевидно, beraatho от rab — многий; поэтому, перевели thn sunagwghn autwn, «сонм их». — Ни касаться (al-thischlachnah) имущества его (bechelo): евр. thischlachnah, представляющее 2-е лицо ж. р. мн. ч., не имеет в ст. 13-м соответствующего субъекта; поэтому считается испорченным; вместо al-thischlachnah предлагают (Эвальд, Марти) читать: al-thischlach jad, «ни простирать руки» (ни касаться), как в рус. переводе. LXX евр. аl-thischlachnah bechelo перевели выражением kai mh sunepiqh epi thn dunamin autwn, в слав. «и не совещайся на силу их»: chel, как и в ст. 11, принято LXX, а также и Вульгатой, в значении войско.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: looked: Sa2 16:12; Psa 22:17; Zac 1:15
substance: or, forces
John Gill
1:13 Thou shouldest not have entered into the gate of my people in the day of their calamity,.... Or gates, as the Targum; the gates of any of their cities, and particularly those of Jerusalem; into which the Edomites entered along with the Chaldeans, exulting over the Jews, and insulting them, and joining with the enemy in distressing and plundering them:
yea, thou shouldest not have looked on their affliction in the day of their calamity: which is repeated, as being exceeding cruel and inhuman, and what was highly resented by the Lord; that, instead of looking upon the affliction of his people and their brethren with an eye of pity and compassion, they looked upon it with the utmost pleasure and delight:
nor laid hands on their substance in the day of their calamity; or "on their forces" (x); they laid violent hands on their armed men, and either killed or took them captive: and they laid hands on their goods, their wealth and riches, and made a spoil of them. The phrase, "in the day of their calamity", is three times used in this verse, to show the greatness of it; and as an aggravation of the sin of the Edomites, in behaving and doing as they did at such a time.
(x) "is exercitum ejus", Drusius; "in copius eorum", Castalio; "in copiam ejus", Cocceius.
John Wesley
1:13 Entered - As an enemy.
Robert Jamieson, A. R. Fausset and David Brown
1:13 substance--translated "forces" in .
1:141:14: Եւ մի՛ առնուցուս զկիրճս նոցա սատակել զապրեալսն ՚ի նոցանէ. եւ մի՛ պաշարեսցես զփախստեայս նոցա յաւուր նեղութեան նոցա[10649]. [10649] Ոմանք. Զապրեալս ՚ի նոցանէն։
14 Պէտք չէ գրաւէիր նրանց կիրճերը նրանցից փրկուածներին սպանելու համարեւ պէտք չէ պաշարէիր նրանց փախստականներին նրանց նեղութեան ժամանակ»:
14 Եւ ո՛չ թէ անոր ազատուածները կոտորելու համար Ճամբուն բերանը կայնէիր Ու անոր նեղութեան օրը Անոր մնացորդները մատնէիր»։
Եւ մի՛ առնուցուս զկիրճս նոցա`` սատակել զապրեալսն ի նոցանէ, եւ [12]մի՛ պաշարեսցես`` զփախստեայս նոցա յաւուր նեղութեան նոցա:

1:14: Եւ մի՛ առնուցուս զկիրճս նոցա սատակել զապրեալսն ՚ի նոցանէ. եւ մի՛ պաշարեսցես զփախստեայս նոցա յաւուր նեղութեան նոցա[10649].
[10649] Ոմանք. Զապրեալս ՚ի նոցանէն։
14 Պէտք չէ գրաւէիր նրանց կիրճերը նրանցից փրկուածներին սպանելու համարեւ պէտք չէ պաշարէիր նրանց փախստականներին նրանց նեղութեան ժամանակ»:
14 Եւ ո՛չ թէ անոր ազատուածները կոտորելու համար Ճամբուն բերանը կայնէիր Ու անոր նեղութեան օրը Անոր մնացորդները մատնէիր»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 ни стоять на перекрестках для убивания бежавших его, ни выдавать уцелевших из него в день бедствия.
1:14 μηδὲ μηδε while not; nor ἐπιστῇς εφιστημι stand over / by; get attention ἐπὶ επι in; on τὰς ο the διεκβολὰς διεκβολη he; him τοῦ ο the ἐξολεθρεῦσαι εξολοθρευω utterly ruin τοὺς ο the ἀνασῳζομένους ανασωζω he; him μηδὲ μηδε while not; nor συγκλείσῃς συγκλειω confine; catch τοὺς ο the φεύγοντας φευγω flee ἐξ εκ from; out of αὐτῶν αυτος he; him ἐν εν in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure
1:14 וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תַּעֲמֹד֙ taʕᵃmˌōḏ עמד stand עַל־ ʕal- עַל upon הַ ha הַ the פֶּ֔רֶק ppˈereq פֶּרֶק plunder לְ lᵊ לְ to הַכְרִ֖ית haḵrˌîṯ כרת cut אֶת־ ʔeṯ- אֵת [object marker] פְּלִיטָ֑יו pᵊlîṭˈāʸw פָּלִיט escaped one וְ wᵊ וְ and אַל־ ʔal- אַל not תַּסְגֵּ֥ר tasgˌēr סגר close שְׂרִידָ֖יו śᵊrîḏˌāʸw שָׂרִיד survivor בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day צָרָֽה׃ ṣārˈā צָרָה distress
1:14. neque stabis in exitibus ut interficias eos qui fugerint et non concludes reliquos eius in die tribulationisNeither shalt thou stand in the crossways to kill them that flee: and thou shalt not shut up them that remain of him in the day of tribulation.
14. And stand thou not in the crossway, to cut off those of his that escape; and deliver not up those of his that remain in the day of distress.
1:14. Neither shall you stand at the exits to execute those who will flee. And you shall not enclose their remnant in the day of tribulation.
1:14. Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.
Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress:

1:14 ни стоять на перекрестках для убивания бежавших его, ни выдавать уцелевших из него в день бедствия.
1:14
μηδὲ μηδε while not; nor
ἐπιστῇς εφιστημι stand over / by; get attention
ἐπὶ επι in; on
τὰς ο the
διεκβολὰς διεκβολη he; him
τοῦ ο the
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
τοὺς ο the
ἀνασῳζομένους ανασωζω he; him
μηδὲ μηδε while not; nor
συγκλείσῃς συγκλειω confine; catch
τοὺς ο the
φεύγοντας φευγω flee
ἐξ εκ from; out of
αὐτῶν αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
θλίψεως θλιψις pressure
1:14
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תַּעֲמֹד֙ taʕᵃmˌōḏ עמד stand
עַל־ ʕal- עַל upon
הַ ha הַ the
פֶּ֔רֶק ppˈereq פֶּרֶק plunder
לְ lᵊ לְ to
הַכְרִ֖ית haḵrˌîṯ כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
פְּלִיטָ֑יו pᵊlîṭˈāʸw פָּלִיט escaped one
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תַּסְגֵּ֥ר tasgˌēr סגר close
שְׂרִידָ֖יו śᵊrîḏˌāʸw שָׂרִיד survivor
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
צָרָֽה׃ ṣārˈā צָרָה distress
1:14. neque stabis in exitibus ut interficias eos qui fugerint et non concludes reliquos eius in die tribulationis
Neither shalt thou stand in the crossways to kill them that flee: and thou shalt not shut up them that remain of him in the day of tribulation.
1:14. Neither shall you stand at the exits to execute those who will flee. And you shall not enclose their remnant in the day of tribulation.
1:14. Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Не ограничиваясь участием в разграблении Иерусалима, едомитане, как видно из ст. 14-го, подстерегали беглецов иерусалимских и убивали их или выдавали врагам. — Ни стоять на перекрестках (al happerek): вместо слова perek некоторые (Гретц) читают perez, принимая его в значении пролом стены, брешь, но это значение не соответствует контексту. LXX пepeвeли perek словом diekbolh, добавив местоимение autwn; отсюда в слав. — «ниже настой на исходы их». Под перекрестками в ст. 14: нет нужды разуметь именно дороги, ведущие в Египет, где иудеи искали спасения от вавилонского плена (Шнуррер): пророк говорит вообще о дорогах вблизи Иерусалима, а также о горных проходах (Март), по которым спасались от проникшего в город врага. — Ни выдавать (vealthasger) уцелевших из него (seridaj) в день бедствия: у LXX выражение читается — mhde sugkleishV touV feugontaV autou en hmera qliyewV, что передано в слав. т.: «ниже заключай бежащыя их в день скорби». Гл. sagar имеет значение «запирать», «заключать», а в форме гифил — «предавать», «выдавать»; LXX переводят sagar словом sugkleiw и в Ам I:6. Пророк, вероятно, говорит о выдаче едомитянами врагам тех беглецов иудейских, которые скрывались в едомской земле (Иер XL:11).
Adam Clarke: Commentary on the Bible - 1831
1:14: Neither shouldest thou have stood in the crossway - They are represented here as having stood in the passes and defiles to prevent the poor Jews from escaping from the Chaldeans. By stopping these passes, they threw the poor fugitives back into the teeth of their enemies. They had gone so far in this systematic cruelty as to deliver up the few that had taken refuge among them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: neither shouldest: Amo 1:6, Amo 1:9
delivered up: or, shut up, Psa 31:8
in the day: Oba 1:12; Gen 35:3; Isa 37:3; Jer 30:7
John Gill
1:14 Neither shouldest thou have stood in the crossing,.... In a place where two or more roads met, to stop the Jews that fled, let them take which road they would: or, "in the breach" (y); that is, of the walls of the city;
to cut off those of his that did escape; such of the Jews that escaped the sword of the Chaldeans in the city, and attempted, to get away through the breaches of the walls of it, or that took different roads to make their escape; these were intercepted and stopped by the Edomites, who posted themselves at these breaches, or at places where two or more ways met, and cut them off; so that those that escaped the sword of the enemy fell by theirs; which was exceeding barbarous and cruel:
neither shouldest thou have delivered up those of his that did remain in the day of their distress; or "shut up" (z); they shut them up in their houses, or stopped up all the avenues and ways by which they might escape, even such as remained of those that were killed or carried captive; these falling into the hands of the Edomites, some they cut off, and others they delivered up into the hands of the Chaldeans. Of the joy and rejoicing of the mystical Edomites, the Papists, those false brethren and antichristians, at the destruction of the faithful witnesses and true Christians, and of their cruelty and inhumanity to them, see Rev_ 11:7.
(y) "in diruptione", Junius & Tremellius, Tarnovius. (z) "neque concludas", Montanus, Mercerus, Tigurine version, Tarnovius.
John Wesley
1:14 The breaches - Of the walls, by which when the city was taken, some might have made their escape. Delivered - To the Chaldeans. Remain - Survived the taking of the city.
Robert Jamieson, A. R. Fausset and David Brown
1:14 stood in the crossway, to cut off those of his--Judah's.
that did escape--The Jews naturally fled by the crossways. (MAURER translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.
1:151:15: զի մերձ է օր Տեառն ՚ի վերայ ամենայն ազգաց։ Զոր օրինակ արարեր դու՝ եղիցի՛ քեզ. եւ հատուցումն քո հատուսցի ՚ի գլուխ քո։
15 «Արդարեւ, մօտ է Տիրոջ օրը բոլոր ազգերի վրայ: Ինչպէս որ դու արեցիր, այդպէս էլ քե՛զ կը պատահի,եւ քո հատուցումը կ’իջնի քո գլխին.
15 «Քանզի բոլոր ազգերուն վրայ Տէրոջը օրը մօտ է։Քեզի քու ըրածիդ պէս պիտի ընեն. Քու հատուցումդ գլուխդ պիտի դառնայ։
Զի մերձ է օր Տեառն ի վերայ ամենայն ազգաց. զոր օրինակ արարեր դու` եղիցի քեզ, եւ հատուցումն քո հատուսցի ի գլուխ քո:

1:15: զի մերձ է օր Տեառն ՚ի վերայ ամենայն ազգաց։ Զոր օրինակ արարեր դու՝ եղիցի՛ քեզ. եւ հատուցումն քո հատուսցի ՚ի գլուխ քո։
15 «Արդարեւ, մօտ է Տիրոջ օրը բոլոր ազգերի վրայ: Ինչպէս որ դու արեցիր, այդպէս էլ քե՛զ կը պատահի,եւ քո հատուցումը կ’իջնի քո գլխին.
15 «Քանզի բոլոր ազգերուն վրայ Տէրոջը օրը մօտ է։Քեզի քու ըրածիդ պէս պիտի ընեն. Քու հատուցումդ գլուխդ պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Ибо близок день Господень на все народы: как ты поступал, так поступлено будет и с тобою; воздаяние твое обратится на голову твою.
1:15 διότι διοτι because; that ἐγγὺς εγγυς close ἡμέρα ημερα day κυρίου κυριος lord; master ἐπὶ επι in; on πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ὃν ος who; what τρόπον τροπος manner; by means ἐποίησας ποιεω do; make οὕτως ουτως so; this way ἔσται ειμι be σοι σοι you τὸ ο the ἀνταπόδομά ανταποδομα repayment σου σου of you; your ἀνταποδοθήσεται ανταποδιδωμι repay εἰς εις into; for κεφαλήν κεφαλη head; top σου σου of you; your
1:15 כִּֽי־ kˈî- כִּי that קָרֹ֥וב qārˌôv קָרֹוב near יֹום־ yôm- יֹום day יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make יֵעָ֣שֶׂה yēʕˈāśeh עשׂה make לָּ֔ךְ llˈāḵ לְ to גְּמֻלְךָ֖ gᵊmulᵊḵˌā גְּמוּל deed יָשׁ֥וּב yāšˌûv שׁוב return בְּ bᵊ בְּ in רֹאשֶֽׁךָ׃ rōšˈeḵā רֹאשׁ head
1:15. quoniam iuxta est dies Domini super omnes gentes sicut fecisti fiet tibi retributionem tuam convertet in caput tuumFor the day of the Lord is at hand upon all nations: as thou hast done, so shall it be done to thee: he will turn thy reward upon thy own head.
15. For the day of the LORD is near upon all the nations: as thou hast done, it shall be done unto thee; thy dealing shall return upon thine own head.
1:15. For the day of the Lord is near, over all nations. Just as you have done, so will it be done to you. He will turn back your retribution on your own head.
1:15. For the day of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.
For the day of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head:

1:15 Ибо близок день Господень на все народы: как ты поступал, так поступлено будет и с тобою; воздаяние твое обратится на голову твою.
1:15
διότι διοτι because; that
ἐγγὺς εγγυς close
ἡμέρα ημερα day
κυρίου κυριος lord; master
ἐπὶ επι in; on
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησας ποιεω do; make
οὕτως ουτως so; this way
ἔσται ειμι be
σοι σοι you
τὸ ο the
ἀνταπόδομά ανταποδομα repayment
σου σου of you; your
ἀνταποδοθήσεται ανταποδιδωμι repay
εἰς εις into; for
κεφαλήν κεφαλη head; top
σου σου of you; your
1:15
כִּֽי־ kˈî- כִּי that
קָרֹ֥וב qārˌôv קָרֹוב near
יֹום־ yôm- יֹום day
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂ֨יתָ֙ ʕāśˈîṯā עשׂה make
יֵעָ֣שֶׂה yēʕˈāśeh עשׂה make
לָּ֔ךְ llˈāḵ לְ to
גְּמֻלְךָ֖ gᵊmulᵊḵˌā גְּמוּל deed
יָשׁ֥וּב yāšˌûv שׁוב return
בְּ bᵊ בְּ in
רֹאשֶֽׁךָ׃ rōšˈeḵā רֹאשׁ head
1:15. quoniam iuxta est dies Domini super omnes gentes sicut fecisti fiet tibi retributionem tuam convertet in caput tuum
For the day of the Lord is at hand upon all nations: as thou hast done, so shall it be done to thee: he will turn thy reward upon thy own head.
1:15. For the day of the Lord is near, over all nations. Just as you have done, so will it be done to you. He will turn back your retribution on your own head.
1:15. For the day of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Пророк возвещает наступление дня Господня, т. е. дня суда, когда Едом вместе со всеми народами получит возмездие за свое отношение к народу Божию (ср. Чис ХXIV:12–24; 1: Цар II:10; 2: Цар XXIII:5–7). Пророк называет этот день близким потому, что ожидает скорого наказания Едома, а всякое сокрушение силы, враждебной Богу, есть часть момента того страшного суда Божия, который имеет быть в конце времен. — Воздаяние твое (gemulcha), т. е. дело твое, злодеяния твои.
Adam Clarke: Commentary on the Bible - 1831
1:15: The day of the Lord is near - God will not associate thee with him in the judgments which he inflicts. Thou also art guilty and shalt have thy punishment in due course with the other sinful nations.
Albert Barnes: Notes on the Bible - 1834
1:15: For the day of the Lord is near upon all the pagan - The prophet once more enforces his warning by preaching judgment to come. "The day of the Lord" was already known Joe 1:15; Joe 2:1, Joe 2:31, as a day of judgment upon "all nations," in which God would "judge all the pagan," especially for their outrages against His people. Edom might hope to escape, were it alone threatened. The prophet announces one great law of God's retribution, one rule of His righteous judgment. "As thou hast done, it shall be done unto thee." Pagan justice owned this to be just, and placed it in the mouth of their ideal of justice. "Blessed he," says the Psalmist Psa 137:8, "that recompenses unto thee the deed which thou didst to us." "Blessed," because he was the instrument of God. Having laid down the rule of God's' judgment, he resumes his sentence to Edom, and speaks to all in him. In the day of Judahs calamity Edom made itself as "one of them." It, Jacob's brother, had ranked itself among the enemies of God's people. It then too should be swept away in one universal destruction. It takes its place with them, undistinguished in its doom as in its guilt, or it stands out as their representa tive, having the greater guilt, because it had the greater light. Obadiah, in adopting Joel's words Joe 3:7, "thy reward shall return upon thine own head," pronounces therewith on Edom all those terrible judgments contained in the sentence of retribution as they had been expanded by Joel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: the day: Psa 110:5, Psa 110:6; Jer 9:25, Jer 9:26, Jer 25:15-29, Jer 49:12; Lam 4:21, Lam 4:22; Eze 30:3; Joe 3:11-14; Mic 5:15; Zac 14:14-18
as: Jdg 1:7; Psa 137:8; Eze 35:15; Joe 3:7, Joe 3:8; Hab 2:8; Mat 7:2; Jam 2:13
Carl Friedrich Keil and Franz Delitzsch
1:15
This warning is supported in Obad 1:15 by an announcement of the day of the Lord, in which Edom and all the enemies of Israel will receive just retribution for their sins against Israel. Obad 1:15. "For the day of Jehovah is near upon all nations. As thou hast done, it will be done to thee; what thou hast performed returns upon thy head. Obad 1:16. For as ye have drunken upon my holy mountain, all nations will drink continually, and drink and swallow, and will be as those that were not." כּי (for) connects what follows with the warnings in Obad 1:12-14, but not also, or exclusively, with Obad 1:10, Obad 1:11, as Rosenmller and others suppose, for Obad 1:2-14 are not inserted parenthetically. "The day of Jehovah" has been explained at Joel 1:15. The expression was first formed by Obadiah, not by Joel; and Joel, Isaiah, and the prophets that follow, adopted it from Obadiah. The primary meaning is not the day of judgment, but the day on which Jehovah reveals His majesty and omnipotence in a glorious manner, to overthrow all ungodly powers, and to complete His kingdom. It was this which gave rise to the idea of the day of judgment and retribution which predominates in the prophetic announcements, but which simply forms one side of the revelation of the glory of God, as our passage at once shows; inasmuch as it describes Jehovah as not only judging all nations and regarding them according to their deeds (cf. Obad 1:15, and Obad 1:16), but as providing deliverance upon Zion (Obad 1:17), and setting up His kingdom (Obad 1:21). The retribution will correspond to the actions of Edom and of the nations. For גּמלך וגו, compare Joel 3:4, Joel 3:7, where (Joel 3:2-7) the evil deeds of the nations, what they have done against the people of God, are described. In Obad 1:16 Obadiah simply mentions as the greatest crime the desecration of the holy mountain by drinking carousals, for which all nations are to drink the intoxicating cup of the wrath of God till they are utterly destroyed. In shethı̄them (ye have drunk) it is not the Judaeans who are addressed, as many commentators, from Ab. Ezra to Ewald and Meier, suppose, but the Edomites. This is required not only by the parallelism of כּאשׁר שׁתיתם (as ye have drunk) and בּאשׁר שׁתיתם על הת (as thou hast done), but also by the actual wording and context. בּאשׁר שׁתיתם על הר cannot mean "as ye who are upon my holy mountain have drunk;" and in the announcement of the retribution which all nations will receive for the evil they have done to Judah, it is impossible that either the Judaeans should be addressed, or a parallel drawn between their conduct and that of the nations. Moreover, throughout the whole of the prophecy Edom only is addressed, and never Judah. Mount Zion is called "my holy mountain," because Jehovah was there enthroned in His sanctuary. The verb shâthâh is used in the two clauses in different senses: viz., shethı̄them, of the drinking carousals which the Edomites held upon Zion, like yishtū in Joel 3:3; and shâthū, in the apodosis, of the drinking of the intoxicating goblet (cf. Is 51:17; Jer 25:15; Jer 49:12, etc.), as the expression "they shall be as though they had not been" clearly shows. At the same time, we cannot infer from the words "all nations will drink," that all nations would succeed in taking Zion and abusing it, but that they would have to taste all the bitterness of their crime; for it is not stated that they are to drink upon Mount Zion. The fact that the antithesis to שׁתיתם is not תּשׁתּוּ ("ye will drink") but ישׁתּוּ כּל־הגּוים, does not compel us to generalize shethı̄them, and regard all nations as addressed implicite in the Edomites. The difficulty arising from this antithesis cannot be satisfactorily removed by the remark of Caspari, that in consequence of the allusion to the day of the Lord upon all nations in Obad 1:15, the judgment upon all nations and that upon the Edomites were thought of as inseparably connected, or that this induced Obadiah to place opposite to the sins of the Edomites, not their own punishment, but the punishment of all nations, more especially as, according to Obad 1:11, it must necessarily be assumed that the foreign nations participated in the sin of Edom. For this leaves the question unanswered, how Obadiah came to speak at all (Obad 1:15) of the day of the Lord upon all nations. The circumstance that, according to Obad 1:11, heathen nations had plundered Jerusalem, and committed crimes like those for which Edom is condemned in Obad 1:12-14, does not lead directly to the day of judgment upon all nations, but simply to a judgment upon Edom and the nations which had committed like sins. The difficulty is only removed by the assumption that Obadiah regarded Edom as a type of the nations that had risen up in hostility to the Lord and His people, and were judged by the Lord in consequence, so that what he says of Edom applies to all nations which assume the same or a similar attitude towards the people of God. From this point of view he could, without reserve, extend to all nations the retribution which would fall upon Edom for its sins. They should drink tâmı̄d, i.e., not at once, as Ewald has rendered it in opposition to the usage of the language, but "continually." This does not mean, however, that "there will be no time in which there will not be one of the nations drinking the intoxicating cup, and being destroyed by drinking thereof; or that the nations will come in turn, and therefore in a long immeasurable series, one after the other, to drink the cup of intoxication," as Caspari supposes, but "continually, so that the turn never passes from the heathen to Judah, Is 51:22-23" (Hitzig). This drinking is more precisely defined as drinking and swallowing (לוּע, in Syriac, to devour or swallow, hence לע, a throat, so called from the act of swallowing, Prov 23:2), i.e., drinking in full draughts; and the effect, "they will be like such as have not been, have never existed" (cf. Job 10:19), i.e., they will be utterly destroyed as nations.
Geneva 1599
1:15 For the day (k) of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.
(k) When he will summon all the heathen, and send them to destroy you.
John Gill
1:15 For the day of the Lord is near upon all the Heathen,.... That is, the time was at hand, fixed and determined by the Lord, and he had spoken of by his prophets, when he would punish all the Heathens round about for their sins; as the Egyptians, Philistines, Tyrians, Ammonites, Moabites, and others; and so the Edomites among the rest; for this is mentioned for their sakes, and to show that their punishment was inevitable, and that they could not expect to escape in the general ruin; see Jer 25:17. This destruction of Edom here prophesied of, and of all the Heathen, was accomplished about five years after the destruction of Jerusalem, so that it might be truly said to be near; and some time within this space Obadiah seems to have prophesied; and the day of the Lord is not far off upon the Pagans, Mahometans, and all the "antichristian" states, When mystical Edom or Rome will be destroyed; see Rev_ 16:19;
as thou hast done, it shall be done unto thee; thy reward shall return upon thine own head; this is particularly directed to Edom, upon whom the day of the Lord's vengeance shall come; when he punished the Heathens, then the Edomites should be retaliated in their own way; and as they had rejoiced at the destruction of the Jews, and had insulted them in their calamities, and barbarously used them, they should be treated in like manner; see Ezek 35:15; and thus will mystical Babylon, or the mystical Edomites, be dealt with, even after the same manner as they have dealt with the truly godly, the faithful professors of Christ, Rev_ 18:6.
John Wesley
1:15 The day - The time which the Lord hath appointed for the punishing of this, and other nations. As thou hast done - Perfidiously, cruelly, and ravenously, against Jacob.
Robert Jamieson, A. R. Fausset and David Brown
1:15 For--resumptive in connection with , wherein Edom was threatened with cutting off for ever.
the day of the Lord--the day in which He will manifest Himself as the Righteous Punisher of the ungodly peoples (). The "all" shows that the fulfilment is not exhausted in the punishment inflicted on the surrounding nations by the instrumentality of Nebuchadnezzar; but, as in , and , that the last judgment to come on the nations confederate against Jerusalem is referred to.
as thou hast done, it shall be done unto thee--the righteous principle of retribution in kind (; ; compare ; ; ).
thy reward--the reward of thy deed (compare ).
1:161:16: Զի զոր օրինակ արբեր ՚ի վերայ լերին սրբութեան իմոյ, արբցեն ամենայն ազգք գինի. արբցեն եւ զիջցին, եւ եղիցին իբրեւ չեղեա՛լք։
16 քանզի ինչպէս որ դու հարբեցիր իմ սուրբ լերան վրայ,բոլոր ժողովուրդները գինի կը խմեն,կը հարբեն, կը թուլանանեւ կը դառնան այնպէս, կարծես թէ չեն եղել»:
16 Քանզի ինչպէս դուք իմ սուրբ լերանս վրայ խմեցիք, Բոլոր ազգերն ալ շարունակ պիտի խմեն. Պիտի խմեն ու պիտի կլլեն Ու չեղածի պէս պիտի ըլլան»։
Զի զոր օրինակ արբեր ի վերայ լերին սրբութեան իմոյ, արբցեն ամենայն ազգք [13]գինի. արբցեն եւ զիջցին``, եւ եղիցին իբրեւ չեղեալք:

1:16: Զի զոր օրինակ արբեր ՚ի վերայ լերին սրբութեան իմոյ, արբցեն ամենայն ազգք գինի. արբցեն եւ զիջցին, եւ եղիցին իբրեւ չեղեա՛լք։
16 քանզի ինչպէս որ դու հարբեցիր իմ սուրբ լերան վրայ,բոլոր ժողովուրդները գինի կը խմեն,կը հարբեն, կը թուլանանեւ կը դառնան այնպէս, կարծես թէ չեն եղել»:
16 Քանզի ինչպէս դուք իմ սուրբ լերանս վրայ խմեցիք, Բոլոր ազգերն ալ շարունակ պիտի խմեն. Պիտի խմեն ու պիտի կլլեն Ու չեղածի պէս պիտի ըլլան»։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Ибо, как вы пили на святой горе Моей, так все народы всегда будут пить, будут пить, проглотят и будут, как бы их не было.
1:16 διότι διοτι because; that ὃν ος who; what τρόπον τροπος manner; by means ἔπιες πινω drink ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount τὸ ο the ἅγιόν αγιος holy μου μου of me; mine πίονται πινω drink πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste οἶνον οινος wine πίονται πινω drink καὶ και and; even καταβήσονται καταβαινω step down; descend καὶ και and; even ἔσονται ειμι be καθὼς καθως just as / like οὐχ ου not ὑπάρχοντες υπαρχοντα belongings
1:16 כִּ֗י kˈî כִּי that כַּֽ kˈa כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] שְׁתִיתֶם֙ šᵊṯîṯˌem שׁתה drink עַל־ ʕal- עַל upon הַ֣ר hˈar הַר mountain קָדְשִׁ֔י qoḏšˈî קֹדֶשׁ holiness יִשְׁתּ֥וּ yištˌû שׁתה drink כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people תָּמִ֑יד tāmˈîḏ תָּמִיד continuity וְ wᵊ וְ and שָׁת֣וּ šāṯˈû שׁתה drink וְ wᵊ וְ and לָע֔וּ lāʕˈû לעע sip וְ wᵊ וְ and הָי֖וּ hāyˌû היה be כְּ kᵊ כְּ as לֹ֥וא lˌô לֹא not הָיֽוּ׃ hāyˈû היה be
1:16. quomodo enim bibisti super montem sanctum meum bibent omnes gentes iugiter et bibent et absorbent et erunt quasi non sintFor as you have drunk upon my holy mountain, so all nations shall drink continually: and they shall drink, and sup up, and they shall be as though they were not.
16. For as ye have drunk upon my holy mountain, so shall all the nations drink continually, yea, they shall drink, and swallow down, and shall be as though they had not been.
1:16. For in the manner that you drank on my holy mountain, so shall all nations drink continually. And they will drink, and they will absorb, and they will be as if they were not.
1:16. For as ye have drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.
For as ye have drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been:

1:16 Ибо, как вы пили на святой горе Моей, так все народы всегда будут пить, будут пить, проглотят и будут, как бы их не было.
1:16
διότι διοτι because; that
ὃν ος who; what
τρόπον τροπος manner; by means
ἔπιες πινω drink
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
ἅγιόν αγιος holy
μου μου of me; mine
πίονται πινω drink
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
οἶνον οινος wine
πίονται πινω drink
καὶ και and; even
καταβήσονται καταβαινω step down; descend
καὶ και and; even
ἔσονται ειμι be
καθὼς καθως just as / like
οὐχ ου not
ὑπάρχοντες υπαρχοντα belongings
1:16
כִּ֗י kˈî כִּי that
כַּֽ kˈa כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
שְׁתִיתֶם֙ šᵊṯîṯˌem שׁתה drink
עַל־ ʕal- עַל upon
הַ֣ר hˈar הַר mountain
קָדְשִׁ֔י qoḏšˈî קֹדֶשׁ holiness
יִשְׁתּ֥וּ yištˌû שׁתה drink
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
גֹּויִ֖ם ggôyˌim גֹּוי people
תָּמִ֑יד tāmˈîḏ תָּמִיד continuity
וְ wᵊ וְ and
שָׁת֣וּ šāṯˈû שׁתה drink
וְ wᵊ וְ and
לָע֔וּ lāʕˈû לעע sip
וְ wᵊ וְ and
הָי֖וּ hāyˌû היה be
כְּ kᵊ כְּ as
לֹ֥וא lˌô לֹא not
הָיֽוּ׃ hāyˈû היה be
1:16. quomodo enim bibisti super montem sanctum meum bibent omnes gentes iugiter et bibent et absorbent et erunt quasi non sint
For as you have drunk upon my holy mountain, so all nations shall drink continually: and they shall drink, and sup up, and they shall be as though they were not.
1:16. For in the manner that you drank on my holy mountain, so shall all nations drink continually. And they will drink, and they will absorb, and they will be as if they were not.
1:16. For as ye have drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ибо как вы пили (слав. «понеже яко еси пил») на святой горе Моей. Многие комментаторы относят слова пророка к едомитянам и видят в них указание на то, что едомитяне при взятии Иерусалима устраивали оргии на святой горе Господней, торжествуя свою победу (Кирил Ал., Шегг, Кнабенб.). Соответственно этому вторая половина сравнения — так все народы всегда будут пить — также понимается в отношении к едомитянам, причем слову пить придается значение образное: так все народы будут пить на горах Едома (Кениг), т. е. торжествовать свою победу и поражение едомитян. Другие комментаторы мысль пророка перефразируют иначе: как вы (едомитяне) пили (устраивали оргии) на святой горе, так все народы будут пить чашу гнева Господня (у Гоонакера). По-видимому, первую половину сравнения в ст. 16: должно относить не к едомитянам, а к иудеям и все выражение рассматривать как образ, а не как описание исторического факта: 1) глагол пили употребляется во множеств. числе, тогда как ранее обращение к Едому делалось в числе единств. (LXX, впрочем, читают в ст. 16-м epieV — пил); 2) во второй половине сравнения говорится: «все народы будут пить»; так как в ст. 15-м ко всем народам причисляется и Едом, то, значит, слова как вы пили сказаны не об Едоме; 3) если первую половину сравнения понимать об едомитянах, то отношение второй половины к первой будет натянутым («как вы пиршествовали, так все народы будут пить чашу гнева»). Кроме того, предполагаемая некоторыми комментаторами во второй половине сравнения мысль о том, что все народы будут пить на горах Едома, чужда пророческому мировоззрению. Все выражение ст. 16: должно быть понимаемо так: как вы (иудеи, частнее — жители Иерусалима) пили чашу гнева на святой горе, так и все народы будут пить эту чашу гнева постоянно (евр. thamid), следствием чего будет их погибель. Выражения пить и пить чашу в Св. Писании часто употребляются в иносказательном смысле — нести тяжелый жребий (ср. Иер XXV:27–29; XLVIII:26; Иез XXIII:36; Наум III:11; Мф XX:22; XXVI:39–42). Исследователи, считающие Авдия древнейшим пророком-писателем, полагают, что образное выражение пить чашу впервые употреблено Авдием и от него заимствовано другими пророками. В Ват. код. LXX слова все народы будут пить всегда опущены; в код. Ал. и Син. вместо евр. thamid, всегда, читается oinon, слав. (испиют вси языцы) вино; полагают, что LXX вместо thamid читали chemer (Втор XXXII:14) или, употребляющееся в позднейшем языке, themed, обозначающее особый сорт крепкого вина (Марти). Проглотят: значение евр. lau сомнительно; LXX перевели его словом katabhsontai (в слав. «испиют и снидут»), читая, может быть, вместо velau сходное vpjardu; новые комментаторы принимают lau, как в Иов VI:8; Притч XX:25, в значении «быть неистовым в слове» (Делич), в значении «проглатывать», как в рус. тексте, или же читают вместо lau, гл. nud (ср. Ис ХXIV:20; ХХIX:9), «будут шататься» (Велльг. Новак). Принятый в рус. т. перевод дает мысль не вполне удовлетворительную.
Adam Clarke: Commentary on the Bible - 1831
1:16: For as ye have drunk - This address is to the Jews. As ye have been visited and punished upon my holy mountain in Jerusalem, so shall other nations be punished in their respective countries. See Jer 49:12.
Albert Barnes: Notes on the Bible - 1834
1:16: For as ye have drunk - Rev_elry always followed pagan victory; often, desecration. The Romans bore in triumph the vessels of the second temple, Nebuchadnezzar carried away the sacred vessels of the first. Edom, in its hatred of God's people, doubtless regarded the destruction of Jerusalem, as a victory of polytheism (the gods of the Babylonians, and their own god Coze), over God, as Hyrcanus, in his turn, required them, when conquered, to be circumcised. God's "holy mountain is the hill of Zion," including mount Moriah on which the temple stood. This they desecrated by idolatrous Rev_elry, as, in contrast, it is said that, when the pagan enemy had been destroyed, "mount Zion" should "be holiness" Oba 1:17. Brutal, unfeeling, excess had been one of the sins on which Joel had declared God's sentence Joe 3:3, "they cast lots on My people; they sold a girl for wine, that they might drink."
Pagan tempers remain the same; under like circumstances, they repeat the same circle of sins, ambition, jealousy, cruelty, bloodshed, and, when their work is done, excess, ribaldry, profaneness. The completion of sin is the commencement of punishment. "As ye," he says, pagan yourselves and "as one of" the pagan "have drunk" in profane Rev_elry, on the day of your brother's calamity, "upon My holy mountain," defiling it, "so shall all the pagan drink" continually. But what draught? a draught which shall never cease, "continually; yea, they shall drink on, and shall swallow down," a full, large, maddening draught, whereby they shall reel and perish, "and they shall be as though they had never been" . "For whoso cleaveth not to Him Who saith, I AM, is not." The two cups of excess and of God's wrath are not altogether distinct. They are joined, as cause and effect, as beginning and end.
Whoso drinketh the draught of sinful pleasure, whether excess or other, drinketh there with the cup of God's anger, consuming him. It is said of the Babylon of the world, in words very like to these Rev 18:3, Rev 18:6; "All nations have drank of the wine of her fornications - reward her as she has rewarded you; in the cup which she hath filled, fill to her double." "All nations" are in the first instance, all who had been leagued against God's people; but the wide term, "all nations," comprehends all, who, in thee, become like them. It is a rule of God's justice for all times. At each and at all times, God requites them to the uttermost. The continuous drinking is filfilled in each. Each drinketh the cup of God's anger, until death and in death. God employs each nation in turn to give that cup to the other. So Edom drank it at the hand of Babylon, and Babylon from the Medes, and the Medes find Persians from the Macedonians, and the Macedonians from the Romans, and they from the Barbarians. But each in turn drank continuously, until it became as though it had never been. To swallow up, and be swallowed up in turn, is the world's history.
The details of the first stage of the excision of Edom are not given. Jeremiah distinctly says that Edom should be subjected to Nebuchadnezzar Jer 27:2-4, Jer 27:6. "Thus saith the Lord; make thee bonds and yokes, and put them upon thy neck, and send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hands of the messengers which come to Jerusalem unto Zedekiah king of Judah, and command them to say to their masters - I have given all these lands into the hand of Nebuchadnezzar king of Babylon, My servant." Holy Scripture gives us both prophecy and history; but God is at no pains to clear, either the likelihood of His history, or the fulfillment of His prophecies. The sending of messengers from these petty kings to Zedekiah looks as if there had been, at that time, a plan to free themselves jointly, probably by aid of Egypt, from the tribute to Nebuchadnezzar. It may be that Nebuchadnezzar knew of this league, and punished it afterward.
Of these six kings, we know that he subdued Zedekiah, the kings of Tyre, Moab and Ammon. Zion doubtless submitted to him, as it had aforetime to Shalmaneser . But since Nebuchadnezzar certainly punished four out of these six kings, it is probable that they were punished for some common cause, in which Edom also was implicated. In any case, we know that Edom was desolated at that time. Malachi, after the captivity, when upbraiding Israel for his unthankfulness to God, bears witness that Edom had been made utterly desolate Mal 1:2-3. "I have loved Jacob, and Esau I have hated, and laid his mountains and his heritage waste for the jackals of the wilderness." The occasion of this desolation was doubtless the march of Nebuchadnezzar against Egypt, when, Josephus relates, he subdued Moab and Ammon (Josephus, Ant. x. 9, 7). Edom lay in his way from Moab to Egypt. It is probable, anyhow, that he then found occasion (if he had it not) against the petty state, whose submission was needed to give him free passage between the Dead Sea and the Gulf of Akaba, the important access which Edom had refused to Israel, as he came out of Egypt. There Edom was "sent forth to its borders," i. e., misled to abandon its strong fastnesses, and so, falling into the hands of Nebuchadnezzar, it met with the usual lot of the conquered, plunder, death, captivity.
Malachi does not verbally allude to the prophecy of Obadiah, for his office related to the restored people of God, not to Edom. But whereas Obadiah had prophesied the slaughter of Edom and the searching out of his treasures, Malachi appeals to all the Jews, their immediate neighbors, that, whereas Jacob was in great degree restored through the love of God, Edom lay under His enduring displeasure; his mountains were, and were to continue to be Mal 1:4, a waste; he was "impoverished;" his places were desolate. Malachi, prophesying toward (See the introduction to Malachi) 415 b. c., foretold a further desolation. A century later, we find the Nabathaeans in tranquil and established possession of Petra, having there deposited the wealth of their merchandise, attending fairs at a distance, avenging themselves on the General of Antigonus, who took advantage of their absence to surprise their retreat, holding their own against the conqueror of Ptolemy who had recovered Syria and Palestine; in possession of all the mountains around them, from where, when Antigonus, despairing of violence, tried by falsehood to lull them into security, they transmitted to Petra by fiery beacons the tidings of the approach of his army .
How they came to replace Edom, we know not. They were of a race, wholly distinct; active friends of the Maccabees (See 1 Macc. 5:24-27; 9:35. Josephus, Ant. xii. 8, 3; xiii. 1. 2. Aretas of Petra aided the Romans 3, b. c. against Jews and Idumaeans. Ant. xvii. 10. 9), while the Idumaeans were their deadly enemies. Strabo relates , that the Edomites "were expelled from the country of the Nabathaeans in a sedition, and so joined themselves to the Jews and shared their customs." Since the alleged incorporation among the Jews is true, although at a later period, so may also the expulsion by the Nabathaeans be, although not the cause of their incorporation.
It would be another instance of requital by God, that "the men" of their "confederacy brought" them "to" their "border, the men of" their "peace pRev_ailed against" them." A mass of very varied evidence establishes as an historical certainty, that the Nabathaeans were of Aramaic contends that the Nabathaeans of Petra were Arabs, on the following grounds:
(1) The statements of Diodorus (xix. 94), Strabo (xvi. 2. 34. Ibid. 4. 2 & 21), Josephus (Ant. i. 12, 4.), S. Jerome and some latter writers.
(2) The statement of Suidas (980 a. d.) that Dusares, an Arab idol, was worshiped there.
(3) The Arabic name of Aretes, king of Petra.
are alleged; Arindela (if the same as this Ghurundel) 18 hours from Petra (Porter, Handb. p. 58); Negla, (site unknown): Auara, a degree North, (Ptol. in Reland, 463); Elji, close to Petra. But as to:
(1) Diodorus, who calls the Nabathaeans Arabs, says that they wrote "Syriac;" Strabo calls the "Edomites" Nabathaeans, and the inhabitants of Galilee, Jericho, Philadelphia and Samaria, "a mixed race of Egyptians, Arabians, and Phoenicians" (Section 34). Also Diodorus speaks of "Nabathaean Arabia" as a distinct country (xvii. 1. 21) Josephus, and Jerome (Qu. in Gen. 25. 13) following him, include the whole country from the Euphrates to Egypt, and so some whose language was Aramaic. As to
(2) Dusares, though at first an Arab idol, was worshiped far and wide, in Galatia, Bostra, even Italy (See coins in Eckhel, Tanini, in Zoega de Obelisc. pp. 205-7, and Zoega himself, p. 205). As to:
(3) The kings named by Josephus, (see the list in Vincent's Commerce, ii. 273-6) Arethas, Malchus, Obodas, may be equally Aramaic, and Obodas has a more Aramaic sound. Anyhow, the Nabathaeans, if placed in Petra by Nebuchadnezzar, were not conquerors, and may have received an Arab king in the four centuries between Nebuchadnezzar and the first Aretas known at Petra. What changes those settled in Samaria underwent! As to
(4) the names of places are not altered by a garrison in a capital. Our English names were not changed even by the Norman conquest; nor those of Samaria by the Assyrian. How many live on until now! Then of the four names, norm occurs until after the Christian era. There is nothing to connect them with the Nabathaeans. They may have been given before or long after them.) not of Arabic, origin. They were inhabitants of Southern Mesopotamia, and, according to the oldest evidence short of Holy Scripture, were the earliest inhabitants, before the invasion of the Chaldaeans. Their country, Irak, "extended lengthways from Mosul or Nineveh to Aba dan, and in breadth from Cadesia to Hulvan." Syrian writers claimed that their's was the primaeval language ; Muslim writers, who deny this, admit that their language was Syriac. A learned Syriac writer calls the three Chaldee names in Daniel, Shadrach, Meshach, Abednego, Nabathaean. The surviving words of their language are mostly Syriac. Muslim writers suppose them to be descended from Aram son of Shem. Once they were a powerful nation, with a highly cultivated language. One of their books, written before the destruction of Nineveh and Babylon, itself mentions an ancient literature, specifically on agriculture, medicine, botany, and, that favorite study of the Chaldaeans, astrology, "the mysteries," star-worship and a very extensive, elaborate, system of symbolic representation. But the Chaldees conquered them; they were subjects of Nebuchadnezzar, and it is in harmony with the later policy of the Eastern Monarchies, to suppose that Nebuchadnezzar placed them in Petra, to hold in check the Rev_olted Idumaeans. 60 geographical miles from Petra. Anyhow, 312 b. c., Edom had long been expelled from his native mountains. He was not there about 420 b. c., the age of Malachi. Probably then, after the expulsion foretold by Obadiah, he never recovered his former possessions, but continued his robber-life along the Southern borders of Judah, unchanged by God's punishment, the same deadly enemy of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: as ye: Psa 75:8, Psa 75:9; Isa 49:25, Isa 49:26, Isa 51:22, Isa 51:23; Jer 25:15, Jer 25:16, Jer 25:27-29, Jer 49:12; Joe 3:17; Pe1 4:17
swallow down: or, sup up, Isa 42:14 *marg. Hab 1:9
and they shall be: Isa 8:9, Isa 8:10, Isa 29:7, Isa 29:8
Geneva 1599
1:16 For as ye have (l) drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be (m) as though they had not been.
(l) That is, rejoiced and triumphed.
(m) The Edomites will be utterly destroyed, and yet in spite of all the enemies I will reserve my Church and restore it.
John Gill
1:16 For as ye have drunk upon my holy mountain, so shall all the Heathen drink continually,.... Which is either spoken to the Edomites; and the sense be, according to the Targum,
"as ye have rejoiced at the blow (given unto or at the subversion and destruction) of the mountain of my holiness, all people shall drink the cup of their vengeance;''
or punishment; and to the same sense Jarchi and Japhet interpret it; and so Kimchi,
"as ye have made a feast, rejoicing at the destruction of my holy mountain, so thou and all nations shall drink of the cup of trembling;''
but Aben Ezra thinks the words are spoken to the Israelites,
"as ye have drank the cup, so shall all nations;''
the cup of vengeance began with them, and so went round the nations, according to the prophecy in Jer 25:17, &c. for, if judgment begins at the house and people of God, it may be expected it will reach to others; wherefore Edom had no reason to rejoice at the destruction of the Jews, since they might be assured by that the same would be their case before long; and with this difference, that whereas the Jews only drank this cup for a while, during the seventy years' captivity, these nations, and the Edomites among the rest, should be "continually" drinking it:
yea, they shall drink, and they shall swallow down; not only drink of the cup, but drink it up; not only take it into their mouths, but swallow it down their throats; not only sip at it, but "sup it up" (a), as it may be rendered. The phrase denotes the fulness of their punishment, and their utter and entire ruin and destruction, which the next clause confirms:
and they shall be as though they had not been; as now are the Philistines, Moabites, Ammonites, and so the Edomites; their names are not heard of in the world, only as they are read in the Bible; and thus it shall be with mystical Babylon or Edom, it shall be thrown down, and found no more, Rev_ 18:21.
(a) "absorbebunt", V. L. Junius & Tremellius, Piscator; "deglutient", Montanus, Mercerus. Gussetius renders it "absorbebantur".
John Wesley
1:16 As ye - As ye, my own people, have drunk deep of the cup of affliction, so shall other nations much more, yea, they shall drink of it, 'till they utterly perish.
Robert Jamieson, A. R. Fausset and David Brown
1:16 ye . . . upon my holy mountain--a periphrasis for, "ye Jews" [MAURER], whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My holy mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people. , which is copied from Obadiah, establishes this view (compare ).
as ye have drunk, &c.--namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup (; , ; ; Jer. 25:15-33; ; ; ; ).
continually--whereas Judah's calamity shall be temporary (). The foes of Judah shall never regain their former position ().
swallow down--so as not to leave anything in the cup of calamity; not merely "drink" ().
be as though they had not been--not a trace left of their national existence (; ; ).
1:171:17: Բայց ՚ի լեառն Սիոն եղիցի փրկութիւն, եւ եղիցի սո՛ւրբ. եւ ժառանգեսցեն տունն Յակովբու զժառանգիչս իւրեանց[10650]։ [10650] Ոսկան. Եւ ժառանգեսցէ... զժառանգիչս իւր։
17 «Բայց Սիոն լերան վրայ փրկութիւն կը լինի,եւ այդ վայրը սուրբ կը դառնայ: Յակոբի տոհմը կը տիրանայ իր ժառանգութեանը:
17 «Բայց Սիօն լերանը վրայ փրկութիւն պիտի ըլլայ Եւ սրբութիւն պիտի ըլլայ։Յակոբին տունը իրենց կալուածներուն պիտի տիրեն։
Բայց [14]ի լեառն Սիոն եղիցի փրկութիւն, եւ եղիցի սրբութիւն. եւ ժառանգեսցեն տունն Յակոբու զժառանգիչս`` իւրեանց:

1:17: Բայց ՚ի լեառն Սիոն եղիցի փրկութիւն, եւ եղիցի սո՛ւրբ. եւ ժառանգեսցեն տունն Յակովբու զժառանգիչս իւրեանց[10650]։
[10650] Ոսկան. Եւ ժառանգեսցէ... զժառանգիչս իւր։
17 «Բայց Սիոն լերան վրայ փրկութիւն կը լինի,եւ այդ վայրը սուրբ կը դառնայ: Յակոբի տոհմը կը տիրանայ իր ժառանգութեանը:
17 «Բայց Սիօն լերանը վրայ փրկութիւն պիտի ըլլայ Եւ սրբութիւն պիտի ըլլայ։Յակոբին տունը իրենց կալուածներուն պիտի տիրեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 А на горе Сионе будет спасение, и будет она святынею; и дом Иакова получит во владение наследие свое.
1:17 ἐν εν in δὲ δε though; while τῷ ο the ὄρει ορος mountain; mount Σιων σιων Siōn; Sion ἔσται ειμι be ἡ ο the σωτηρία σωτηρια safety καὶ και and; even ἔσται ειμι be ἅγιον αγιος holy καὶ και and; even κατακληρονομήσουσιν κατακληρονομεω possess; give possession ὁ ο the οἶκος οικος home; household Ιακωβ ιακωβ Iakōb; Iakov τοὺς ο the κατακληρονομήσαντας κατακληρονομεω possess; give possession αὐτούς αυτος he; him
1:17 וּ û וְ and בְ vᵊ בְּ in הַ֥ר hˌar הַר mountain צִיֹּ֛ון ṣiyyˈôn צִיֹּון Zion תִּהְיֶ֥ה tihyˌeh היה be פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape וְ wᵊ וְ and הָ֣יָה hˈāyā היה be קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and יָֽרְשׁוּ֙ yˈārᵊšû ירשׁ trample down בֵּ֣ית bˈêṯ בַּיִת house יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob אֵ֖ת ʔˌēṯ אֵת [object marker] מֹורָֽשֵׁיהֶם׃ môrˈāšêhem מֹורָשׁ possession
1:17. et in monte Sion erit salvatio et erit sanctus et possidebit domus Iacob eos qui se possederantAnd in mount Sion shall be salvation, and it shall be holy, and the house of Jacob shall possess those that possessed them.
17. But in mount Zion there shall be those that escape, and it shall be holy; and the house of Jacob shall possess their possessions.
1:17. And on mount Zion there will be salvation, and it will be holy. And the house of Jacob will possess those who had possessed them.
1:17. But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.
But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions:

1:17 А на горе Сионе будет спасение, и будет она святынею; и дом Иакова получит во владение наследие свое.
1:17
ἐν εν in
δὲ δε though; while
τῷ ο the
ὄρει ορος mountain; mount
Σιων σιων Siōn; Sion
ἔσται ειμι be
ο the
σωτηρία σωτηρια safety
καὶ και and; even
ἔσται ειμι be
ἅγιον αγιος holy
καὶ και and; even
κατακληρονομήσουσιν κατακληρονομεω possess; give possession
ο the
οἶκος οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
τοὺς ο the
κατακληρονομήσαντας κατακληρονομεω possess; give possession
αὐτούς αυτος he; him
1:17
וּ û וְ and
בְ vᵊ בְּ in
הַ֥ר hˌar הַר mountain
צִיֹּ֛ון ṣiyyˈôn צִיֹּון Zion
תִּהְיֶ֥ה tihyˌeh היה be
פְלֵיטָ֖ה fᵊlêṭˌā פְּלֵיטָה escape
וְ wᵊ וְ and
הָ֣יָה hˈāyā היה be
קֹ֑דֶשׁ qˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
יָֽרְשׁוּ֙ yˈārᵊšû ירשׁ trample down
בֵּ֣ית bˈêṯ בַּיִת house
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
אֵ֖ת ʔˌēṯ אֵת [object marker]
מֹורָֽשֵׁיהֶם׃ môrˈāšêhem מֹורָשׁ possession
1:17. et in monte Sion erit salvatio et erit sanctus et possidebit domus Iacob eos qui se possederant
And in mount Sion shall be salvation, and it shall be holy, and the house of Jacob shall possess those that possessed them.
1:17. And on mount Zion there will be salvation, and it will be holy. And the house of Jacob will possess those who had possessed them.
1:17. But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: В день Господень гора Сион явится горою, на которой будет спасение для дома Иакова; гора будет неприкосновенной святыней. При этом, дом Иакова получит во владение наследие свое (moraschehem), т. е. свою прежнюю область. LXX и Вульг. вместо morascehchem читали morischechem и перевели touV kataklhronomhsantaV autouV, eos qui se possederant; отсюда, конец ст. 17-го в слав. читается: «и наследят дом Иаковль наследивших я». Новейшие комментаторы чтение LXX предпочитают мазоретскому. Так. обр., по ст. 17-му спасенный дом Иакова овладеет теми, которые владели им, т. е. заимеет их территорию: «овладеет», поясняет блаж. Феодорит, «вашею (Идумеи) и других сопредельных народов землею». Домом Иакова, как и в ст. IV, пророк называет Иуду (ср. Наум II:3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. 18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it. 19 And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead. 20 And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. 21 And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD's.
After the destruction of the church's enemies is threatened, which will be completely accomplished in the great day of recompence, and that judgment for which Christ came once, and will come again, into this world, here follow precious promises of the salvation of the church, with which this prophecy concludes, and those of Joel and Amos did, which, however they might be in part fulfilled in the return of the Jews out of Babylon notwithstanding the triumphs of Edom in their captivity, as if it were perpetual, are yet, doubtless, to have their full accomplishment in that great salvation wrought out by Jesus Christ, to which all the prophets bore witness. It is promised here,
I. That there shall be salvation upon Mount Zion, that holy hill where God sets his anointed King (Ps. ii. 6): Upon Mount Zion shall be deliverance, v. 17. There shall be those that escape; so the margin. A remnant of Israel, upon the holy mountain shall be saved, v. 16. Christ said, Salvation is of the Jews, John iv. 22. God wrought deliverances for the Jews, typical of our redemption by Christ. But Mount Zion is the gospel-church, from which the New-Testament law went forth, Isa. ii. 3. There salvation shall be preached and prayed for; to the gospel-church those are added who shall be saved; and for those who come in faith and hope to this Mount Zion deliverance shall be wrought from wrath and the curse, from sin, and death, and hell, while those who continue afar off shall be left to perish.
II. That, where there is salvation, there shall be sanctification in order to it: And there shall be holiness, to prepare and qualify the children of Zion for this deliverance; for wherever God designs glory he gives grace. Temporal deliverances are indeed wrought for us in mercy when with them there is holiness, when there is wrought in us a disposition to receive them with love and gratitude to God; when we are sanctified, they are sanctified to us. Holiness is itself a great deliverance, and an earnest of that eternal salvation which we look for. There, upon Mount Zion, in the gospel-church, shall be holiness; for that is it which becomes God's house for ever, and the great design of the gospel, and its grace, is to plant and promote holiness. There shall be the Holy Spirit, the holy ordinances, the holy Jesus, and a select remnant of holy souls, in whom, and among whom, the holy God will delight to dwell. Note, Where there is holiness there shall be deliverance.
III. That this salvation and sanctification shall spread, and prevail, and get ground in the world: The house of Jacob, even this Mount Zion, with the deliverance and their holiness there wrought, shall possess their possessions; that is, the gospel-church shall be set up among the heathen, and shall replenish the earth; the apostles of Christ by their preaching shall gain possession of the hearts of men for him whose messengers and ministers they are, and when they possess their hearts they shall possess their possessions, for those who have given up themselves to the Lord give up all they have to him. When Lydia's heart was opened to Christ her house was opened to his ministers. When the Gentile nations became nations of those that were saved, were disciplined, walked in the light of the Lord, and brought their glory and honour into the new Jerusalem (Rev. xxi. 24), then the house of Jacob possessed their possessions. This is the part fulfilled by the planting of the Christian religion in the world, and shall be fulfilled yet more and more by the setting up of Christ's throne where Satan's seat is, and the erecting of trophies of his victory upon the ruins of the devil's kingdom. Now here is foretold,
1. How this possession shall be gained, and the opposition given to it got over (v. 18): The house of Jacob shall be a fire, and the house of Joseph a flame, for their God is, and will be, a consuming fire; and the house of Esau shall be for stubble, easily devoured and consumed by this fire. This is fulfilled, (1.) In the conversion of multitudes by the grace of Christ; the gospel, preached in the house of Jacob and Joseph, and there owned and professed, shall be as a fire and a flame to melt and to soften hard hearts, to burn up the dross of sin and corruption, that they may be purified and refined with the spirit of judgment and the spirit of burning. Christ, when he comes, shall be as a refiner's fire, Mal. iii. 1, 2. (2.) In the confusion of all the impenitent implacable enemies of the gospel of Christ, that oppose it and do all they can to hinder the setting up of the kingdom of the Messiah by it. The gospel day is a day that burns like an oven, in which all the proud, and all that do wickedly, shall be a stubble, Mal. iv. 1. Jacob and Joseph shall be as a fire and a flame; for those that meddle with them, to do them hurt, will find that they do so at their peril; they shall be to them as a torch of fire in a sheaf, Zech. xii. 6. The word of God in the mouth of his ministers is said to be like fire, and the people as wood to be devoured by it, Jer. v. 14. And the man of sin is to be consumed by the breath of Christ's mouth, 2 Thess. ii. 8. Those that are not refined as gold by fire of the gospel shall be consumed as dross by it; for it will be a savour either of life or of death. When idols and idolatry were abolished, and the wealth and power of nations were brought into the service of Christ and his gospel, and the spoils of the strong man armed were divided by him that was stronger than he, then the house of Jacob and Joseph devoured the house of Esau, so that there was none of them left remaining. This the Lord spoke by his prophets, and this he did by his apostles.
2. How far this possession shall extend, v. 19, 20. This is described in Jewish language, which speaks the accession made to the land of Israel, after the return out of captivity into Babylon. The captivity of this host of Israel, that is, this host of Israel that have been so long in captivity and now they have come back are still called the children of the captivity, these shall not only recover their own land, but shall gain ground upon their neighbours adjoining to them, some of whom shall become proselytes and shall incorporate with the Jews, who, by possessing them in a holy communion, possess their land. We must reckon ourselves truly enriched by the conversion of our neighbours to the fear of God and the faith of Christ, and their coming to join with us in the worship of God. Such an accession to our Christian communion we must reckon to be more our wealth and strength than an accession to our estates. Or, The ancient inhabitants of those lands that were carried away into captivity being lost, and never returning to their estates, the children of Israel shall take possession of that which lies next them; for their numbers shall so increase that their own land shall be too strait for them, and their neighbours' estates shall escheat to them ob defectum sanguinis--through default of heirs. They shall enter upon that which is adjoining to them. The country of Esau shall be possessed by those of the south parts of Canaan, for to them it lies contiguous. Those of the plain, on the west of Canaan, which was a champaign country, shall enter upon the land of the Philistines, their neighbours. Those of Judah, which was the chief of the two returning tribes, shall possess the field of Ephraim and Samaria, which before belonged to the ten tribes; and Benjamin, the other tribe, shall possess Gilead on the other side of Jordan, which had belonged to the two tribes and a half. The kingdom of Israel shall join with that of Judah both in civil and sacred interests, and, as friends and brethren, shall mutually possess and enjoy one another; and both together shall possess the Canaanites, even to Zarephath, which belongeth to Zidon; and Jerusalem shall possess the cities of the south, even to Sepharad. Thus did the Jews enlarge their borders on all sides. The modern rabbin teach their scholars by Zarephath and Sepharad to understand France and Spain, grounding upon this a foolish groundless expectation that some time or other the Jews shall be masters of those countries; and they call and count the Christians Edomites, over whom they are to have dominion. But the promise here, no doubt, has a spiritual signification, and had its accomplishment in the setting up of the Christian church, the gospel-Israel, in the world, and shall have its accomplishment more and more in the enlargement of it and the additions made to it, till the mystical body is completed. When ministers and Christians prevail with their neighbours to come to Christ, to yield themselves to the Lord, they possess them. The converts that Abraham had are said to be the souls that he had gotten, Gen. xii. 5. The possession is gained, not vi et armis--by force and arms; for the weapons of our warfare are not carnal, but spiritual; it is by the preaching of the gospel, and the power of divine grace going along with it, that this possession is got and kept.
IV. That the kingdom of the Redeemer shall be erected and maintained, to the comfort of his loyal subjects and the terror and shame of all his enemies (v. 21): The kingdom shall be the Lord's, the Lord Christ's. God shall give it to him, by putting all things into his hand, all power both in heaven and in earth; men shall give it to him, by resigning themselves to him as his willing people, and appointing him their head. Now the work of kings is to protect their subjects and suppress their enemies; and this Christ will do; he will both reward and punish. 1. The mountain of Zion shall be saved; on it saviours shall come, the preachers of the gospel, who are called saviours, because their business is to save themselves and those that hear them; and in this they are workers together with Christ, but to little purpose if he by his grace did not work together with them. 2. The mountain of Esau shall be judged; and the same that come as saviours on Mount Zion shall judge the mountain of Esau; for the word of the gospel in their mouth, that saves believers, judges unbelievers, convinces and condemns them. Christ's ministers are saviours on Mount Zion when they preach that he that believes shall be saved; but they judge the mount of Esau when they preach that he that believeth not shall be damned, which they are not only commissioned, but commanded to do, Mark xvi. 16. And in the course of God's providence his scripture is fulfilled; when God raises up friends to the church in her distress (as he raised up judges to deliver Israel of old, Judg. ii. 16), then saviours come on Mount Zion, to save it from being sunk and ruined; and when the enemies of the church are brought down, and their power broken, then is the mount of Esau judged; and this shall be done in every age in such a way as God thinks best; we may depend upon it that the gates of hell shall not prevail against the church, but the church shall prevail against them; for the kingdom shall be the Lord's; the kingdoms of the world shall become his, and he has taken, and will take, to himself his great power and reign.
Adam Clarke: Commentary on the Bible - 1831
1:17: But upon Mount Zion shall be deliverance - Here is a promise of the return from the Babylonish captivity. They shall come to Zion, and there they shall find safety; and it is remarkable that after their return they were greatly befriended by the Persian kings, and by Alexander the Great and his successors; so that, whilst they ravaged the neighboring nations, the Jews were unmolested. See Calmet.
And there shall be holiness - They shall return to God, separate themselves from their idols, and become a better people than they were when God permitted them to be carried into captivity.
The house of Jacob shall possess - They were restored to their former possessions. But this may refer also to their future restoration under the Gospel, when they shall be truly converted, and become holiness to the Lord; for salvation and holiness shall be the characteristics of Zion - the Christian Church, for ever.
Albert Barnes: Notes on the Bible - 1834
1:17: But (And) upon (in) Mount Zion, shall be deliverance, or, an escaped remnant, and there (and it) shall be holiness - The sifting times of the Church are the triumph of the world; the judgment of the world is the restoration of the Church. In the triumph of the world, the lot was cast on Jerusalem, her sons were carried captive and slain, her holy places were desecrated. On the destruction of the nations, Mount Zion rises in calm majesty, as before; "a remnant" is replaced there, after its sifting; it is again "holiness;" not holy only, but a channel of holiness; "and the house of Jacob shall possess their possessions (literally inherit their inheritances)"; either their own former possessions, receiving and "inheriting" from the enemy, what they had lost; or the "inheritances" of the nations. For the whole world is the inheritance of the Church, as Jesus said to the apostles, sons of Zion Mat 28:19, "Go ye and teach all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit." and Mar 16:15, "Go ye into all the world and preach the Gospel to every creature." Holiness is its title-deeds to the inheritance of the world, that holiness, which was in the "upper chamber" in "Mount Zion," the presence of God the Holy Spirit, issuing in holy teaching, holy Scriptures, holy institutions, holy sacraments, holy lives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: upon: Isa 46:13; Joe 2:32
shall be: Jer 46:28; Amo 9:8
deliverance: or, they that escape, Jer 44:14, Jer 44:28; Eze 7:16
there shall be holiness: or, it shall be holy, Isa 1:27, Isa 4:3, Isa 4:4, Isa 60:21; Joe 3:17; Zac 8:3, Zac 14:20, Zac 14:21; Rev 21:27
possess: Isa 14:1, Isa 14:2; Joe 3:19-21; Amo 9:11-15
Carl Friedrich Keil and Franz Delitzsch
1:17
The Kingdom of Jehovah Established upon Zion. - The prophecy advances from the judgment upon all the heathen to the completion of the kingdom of God by the raising up of Israel to world-wide dominion. While the judgment is falling upon all the heathen nations, Mount Zion will be an asylum for those who are delivered. Judah and Israel will capture the possessions of the nations, destroy Edom, and extend its borders on every side (Obad 1:17-19). The Israelites scattered among the nations will return into their enlarged inheritances, and upon Zion will saviours arise, to judge Edom, and the kingdom will then be the Lord's (Obad 1:20, Obad 1:21). This promise is appended as an antithesis to the proclamation of judgment in Obad 1:16.
Obad 1:17
"But upon Mount Zion will be that which has been saved, and it will be a sanctuary, and the house of Jacob will take possession of their possessions." Upon Mount Zion, which the Edomites have now desecrated by drinking carousals, there will then, when the nations are obliged to drink the cup of intoxication even to their utter destruction, be pelētâh, that which has escaped, i.e., the multitude of those who have been rescued and preserved throughout the judgment. See the explanation of this at Joel 2:32, where this thought is still further expounded. Mount Zion is the seat of the kingdom of Jehovah (cf. Obad 1:21). There the Lord is enthroned (Joel 3:17), and His rescued people with Him. And it (Mount Zion) will be qōdesh, a sanctuary, i.e., inviolable; the heathen will no more dare to tread it and defile it (Joel 3:17). It follows from this, that the rescued crowd upon it will also be a holy people (" a holy seed," Is 6:13). This sanctified people of the Lord, the house of Jacob, will capture the possessions of their foes. The suffix attached to מורשׁיהם is supposed by many to refer to בּית יעקב: those of the house of Jacob, i.e., the rescued Israelites, will take their former possessions once more. This view cannot be overthrown by the simple remark that yârash cannot mean to take possession again; for that meaning might be given to it by the context, as, for example, in Deut 30:5. But it is a decisive objection to it, that neither in what precedes nor in what follows is there any reference to Israel as having been carried away. The penetration of foes into the gates of Jerusalem, the plundering of the city, and the casting of lots upon the booty and the prisoners (Obad 1:11), do not involve the carrying away of the whole nation into exile; and the gâlūth of the sons of Israel and Jerusalem in Obad 1:20 is clearly distinguished from the "house of Jacob" in Obad 1:18. And since we have first of all (Obad 1:18, Obad 1:19) an announcement of the conquest of Edom by the house of Jacob, and the capture of the mountains of Esau, of Philistia, etc., by the inhabitants of the south-land, i.e., by Judaeans; and then in Obad 1:20 the possession of the south-land is promised to the gâluth (captivity); this gâluth can only have been a small fragment of the nation, and therefore the carrying away can only have extended to a number of prisoners of war, whilst the kernel of the nation had remained in the land, i.e., in its own possessions. The objection offered to this, namely, that if we refer the suffix in mōrâshēhem (their possessions) to kŏl-haggōyı̄m (all nations), Judah would have to take possession of all nations, which is quite incredible and even at variance with Obad 1:19, Obad 1:20, inasmuch as the only enemies' land mentioned there (Obad 1:19) is the territory of the Edomites and Philistines, whilst the other countries or portions of country mentioned there are not enemies' land at all. For there is no incredibility in the taking of the land of all nations by Judah, except on the assumption that Judah merely denotes the posterity or remnant of the citizens of the earthly kingdom of Judah. But this is not what Obadiah says. He does not mention Judah, but the house of Jacob, and means thereby not the natural Israel, but the people of God, who are eventually to obtain the dominion of the world. The discrepancy between Obad 1:17 and Obad 1:19 is not greater than that between שׁתיתם in Obad 1:16 and ישּׁתּוּ כל־הגּוים in Obad 1:16, and disappears if we only recognise the fact that Edom and the Philistines are simply mentioned in Obad 1:19 as types of the heathen world in its hostility to god. We therefore regard the application of the expression mōrâshēhem to the possessions of the heathen nations as the only correct one, and that all the more because the וירשׁוּ in Obad 1:19 is very clearly seen to be a more exact explanation of the וירשׁוּ in Obad 1:17. In Obad 1:17 Obadiah gives, in a few brief words, the sum and substance of the salvation which awaits the people of the Lord in the future. This salvation is unfolded still further in what follows, and first of all in Obad 1:18, Obad 1:19, by a fuller exposition of the thought expressed in Obad 1:17.
John Gill
1:17 But upon Mount Zion shall be deliverance,.... Not only by Cyrus, at the end of the seventy years' captivity; and by the Maccabees from the Idumeans, and other enemies; but by the Messiah; for not merely temporal deliverance is here intended, unless as a shadow, type, and figure; but spiritual deliverance from the law, sin, Satan, the world, death, hell, and wrath to come, by Christ; who is the Deliverer that should both come to Zion and out of Zion, and who has wrought the above deliverance for Zion, his church and people; and where it is preached and proclaimed, and where those who are delivered come and dwell: or, "upon Mount Zion shall be an escape"; or, "they that escape" (b); the pollutions of the world, the vengeance of divine justice, the curses of the law, and the damnation of hell, by fleeing to Christ for refuge:
and there shall be holiness: that is, on Mount Zion, on the church, which is the holy hill of God, and where only holy persons should dwell; and for whomsoever deliverance is wrought out, sooner or later there will be in them holiness, both of heart and life; and indeed, without this, complete deliverance and salvation, which will be in heaven, will not be enjoyed; hence those that are chosen to this salvation are chosen through sanctification of the Spirit; and such as are redeemed and delivered by Christ are purified to be a peculiar people, zealous of good works; and are, in consequence of such deliverance and redemption, called with a holy calling, and have principles of holiness implanted in them, and live holy lives and conversations; and such kind of holiness, as it appeared in Zion, in the churches of Christ in the first times of the Gospel, so it will be more conspicuous among them in the latter day; see Is 4:3 Zech 14:20; or, "there shall be an Holy One", or "thing" (c); the holy Jesus, who is holy in both his natures, in all his offices, works, and words; the Lamb that should, and has been, seen on Mount Zion; and the Holy Spirit of God, who dwells and abides in his church, and among his people, to anoint and assist the ministers of the word; to accompany the word with power, and make it successful; and to sanctify and comfort the Lord's people in Zion; and there are the holy word of God, the doctrines of grace according to godliness preached, and the sacred ordinances of baptism and the Lord's supper administered. The Targum is,
"and they shall be holy;''
the Lord's people: and so Kimchi interprets it of Israel being holy to the Lord;
and the house of Jacob shall possess their possessions: that is, either the Israelites shall possess the possessions of the Heathens, particularly of the Edomites; so the Targum,
"and they of the house of Jacob shall possess the substance of the people that possessed them;''
see Amos 9:11; which was fulfilled spiritually in the first times of the Gospel, when the apostles, who were of the house of Jacob, and were Israelites indeed, preached the Gospel to the Gentiles, and were the means of converting many of them, and of bringing them into the Gospel church; which may be called the house of Jacob, when they and theirs become their possession, and Christ, the master of this house, had the Heathen given him for his inheritance, and the uttermost parts of the earth for his possession, Ps 2:8; or else the sense is, that the people of God, true Christians, shall in Gospel times possess their own possessions; God himself, who is their portion and inheritance, and shall enjoy communion with him; Christ, and all that are his, all spiritual blessings in him; the Spirit and his graces, as the earnest of a future and eternal inheritance; exceeding great and precious promises they are heirs of, and a kingdom and glory hereafter; of which the possessions in the land of Canaan, restored to the right owners of them in the year of jubilee, were a type. R. Moses says this prophecy has respect to the times of Hezekiah; in which he is followed by Grotius, very wrongly; R. Jeshuah, better, to the times of the second temple; but Japhet, best of all, to time to come, to the times of the Messiah, to which it no doubt belongs: here begin the prophecies concerning Christ, his church, and kingdom.
(b) "erit evasio", Vatablus, Piscator, Mercerus, Liveleus. (c) "erit sanctus", V. L. Liveleus, Drusius.
John Wesley
1:17 Zion - Literally this refers to the Jews: typically to the gospel - church. Deliverance - A remnant that shall be delivered by Cyrus, a type of Israel's redemption by Christ. Holiness - The temple, the city, the people returned from captivity shall be holy to the Lord. Their possessions - Their own ancient possessions.
Robert Jamieson, A. R. Fausset and David Brown
1:17 upon . . . Zion . . . deliverance--both in the literal sense and spiritual sense (; ; ; ). MAURER as the Margin explains it, "there shall be a remnant that shall escape." Compare ; to the deliverance from Sennacherib there described GROTIUS thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape (, ), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions."
there shall be holiness--that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders (; ).
1:181:18: Եւ եղիցի տունն Յակովբու հո՛ւր, եւ տունն Յովսեփու բո՛ց, եւ տունն Եսաւայ եղէգն. վառեսցի՛ն զնովաւ եւ կերիցեն զնա. եւ մի՛ մնասցէ կրակաբեր տանն Եսաւայ. զի Տէր խօսեցաւ։
18 Յակոբի տունը կրակ կը դառնայ, Յովսէփի տունը՝ բոց,իսկ Եսաւի տունը՝ եղէգ.նրանք կը վառուեն նրա շուրջըեւ կ’ուտեն այն,եւ Եսաւի տանը կրակ անող չի մնայ,քանի որ Տէրը խօսեց:
18 Յակոբին տունը՝ կրակ, Յովսէփին տունը՝ բոց Ու Եսաւին տունը յարդ պիտի ըլլայ։Անոնց մէջ պիտի բռնկին, Զանոնք պիտի ուտեն Ու Եսաւին տանը մնացորդ մը պիտի չըլլայ, Քանզի Տէրը խօսեցաւ։
Եւ եղիցի տունն Յակոբու հուր, եւ տունն Յովսեփու բոց, եւ տունն Եսաւայ եղէգն. վառեսցին զնովաւ եւ կերիցեն զնա, եւ մի՛ մնասցէ [15]կրակաբեր տանն Եսաւայ. զի Տէր խօսեցաւ:

1:18: Եւ եղիցի տունն Յակովբու հո՛ւր, եւ տունն Յովսեփու բո՛ց, եւ տունն Եսաւայ եղէգն. վառեսցի՛ն զնովաւ եւ կերիցեն զնա. եւ մի՛ մնասցէ կրակաբեր տանն Եսաւայ. զի Տէր խօսեցաւ։
18 Յակոբի տունը կրակ կը դառնայ, Յովսէփի տունը՝ բոց,իսկ Եսաւի տունը՝ եղէգ.նրանք կը վառուեն նրա շուրջըեւ կ’ուտեն այն,եւ Եսաւի տանը կրակ անող չի մնայ,քանի որ Տէրը խօսեց:
18 Յակոբին տունը՝ կրակ, Յովսէփին տունը՝ բոց Ու Եսաւին տունը յարդ պիտի ըլլայ։Անոնց մէջ պիտի բռնկին, Զանոնք պիտի ուտեն Ու Եսաւին տանը մնացորդ մը պիտի չըլլայ, Քանզի Տէրը խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 И дом Иакова будет огнем, и дом Иосифа пламенем, а дом Исавов соломою: зажгут его, и истребят его, и никого не останется из дома Исава: ибо Господь сказал это.
1:18 καὶ και and; even ἔσται ειμι be ὁ ο the οἶκος οικος home; household Ιακωβ ιακωβ Iakōb; Iakov πῦρ πυρ fire ὁ ο the δὲ δε though; while οἶκος οικος home; household Ιωσηφ ιωσηφ Iōsēph; Iosif φλόξ φλοξ blaze ὁ ο the δὲ δε though; while οἶκος οικος home; household Ησαυ ησαυ Ēsau; Isav εἰς εις into; for καλάμην καλαμη cornstalk καὶ και and; even ἐκκαυθήσονται εκκαιω burn out εἰς εις into; for αὐτοὺς αυτος he; him καὶ και and; even καταφάγονται κατεσθιω consume; eat up αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be πυροφόρος πυροφορος in τῷ ο the οἴκῳ οικος home; household Ησαυ ησαυ Ēsau; Isav διότι διοτι because; that κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak
1:18 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be בֵית־ vêṯ- בַּיִת house יַעֲקֹ֨ב yaʕᵃqˌōv יַעֲקֹב Jacob אֵ֜שׁ ʔˈēš אֵשׁ fire וּ û וְ and בֵ֧ית vˈêṯ בַּיִת house יֹוסֵ֣ף yôsˈēf יֹוסֵף Joseph לֶהָבָ֗ה lehāvˈā לֶהָבָה flame וּ û וְ and בֵ֤ית vˈêṯ בַּיִת house עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau לְ lᵊ לְ to קַ֔שׁ qˈaš קַשׁ stubble וְ wᵊ וְ and דָלְק֥וּ ḏālᵊqˌû דלק set ablaze בָהֶ֖ם vāhˌem בְּ in וַ wa וְ and אֲכָל֑וּם ʔᵃḵālˈûm אכל eat וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֤ה yihyˈeh היה be שָׂרִיד֙ śārîḏ שָׂרִיד survivor לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֵּֽר׃ dibbˈēr דבר speak
1:18. et erit domus Iacob ignis et domus Ioseph flamma et domus Esau stipula et succendentur in eis et devorabunt eos et non erunt reliquiae domus Esau quia Dominus locutus estAnd the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble: and they shall be kindled in them, and shall devour them: and there shall be no remains of the house of Esau, for the Lord hath spoken it.
18. And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall burn among them, and devour them: and there shall not be any remaining to the house of Esau; for the LORD hath spoken it.
1:18. And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau stubble. And they will be set on fire among them, and they will devour them. And there will be no remnant of the house of Esau, for the Lord has spoken.
1:18. And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken [it].
And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken:

1:18 И дом Иакова будет огнем, и дом Иосифа пламенем, а дом Исавов соломою: зажгут его, и истребят его, и никого не останется из дома Исава: ибо Господь сказал это.
1:18
καὶ και and; even
ἔσται ειμι be
ο the
οἶκος οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
πῦρ πυρ fire
ο the
δὲ δε though; while
οἶκος οικος home; household
Ιωσηφ ιωσηφ Iōsēph; Iosif
φλόξ φλοξ blaze
ο the
δὲ δε though; while
οἶκος οικος home; household
Ησαυ ησαυ Ēsau; Isav
εἰς εις into; for
καλάμην καλαμη cornstalk
καὶ και and; even
ἐκκαυθήσονται εκκαιω burn out
εἰς εις into; for
αὐτοὺς αυτος he; him
καὶ και and; even
καταφάγονται κατεσθιω consume; eat up
αὐτούς αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
πυροφόρος πυροφορος in
τῷ ο the
οἴκῳ οικος home; household
Ησαυ ησαυ Ēsau; Isav
διότι διοτι because; that
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
1:18
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
בֵית־ vêṯ- בַּיִת house
יַעֲקֹ֨ב yaʕᵃqˌōv יַעֲקֹב Jacob
אֵ֜שׁ ʔˈēš אֵשׁ fire
וּ û וְ and
בֵ֧ית vˈêṯ בַּיִת house
יֹוסֵ֣ף yôsˈēf יֹוסֵף Joseph
לֶהָבָ֗ה lehāvˈā לֶהָבָה flame
וּ û וְ and
בֵ֤ית vˈêṯ בַּיִת house
עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau
לְ lᵊ לְ to
קַ֔שׁ qˈaš קַשׁ stubble
וְ wᵊ וְ and
דָלְק֥וּ ḏālᵊqˌû דלק set ablaze
בָהֶ֖ם vāhˌem בְּ in
וַ wa וְ and
אֲכָל֑וּם ʔᵃḵālˈûm אכל eat
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֤ה yihyˈeh היה be
שָׂרִיד֙ śārîḏ שָׂרִיד survivor
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֵּֽר׃ dibbˈēr דבר speak
1:18. et erit domus Iacob ignis et domus Ioseph flamma et domus Esau stipula et succendentur in eis et devorabunt eos et non erunt reliquiae domus Esau quia Dominus locutus est
And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble: and they shall be kindled in them, and shall devour them: and there shall be no remains of the house of Esau, for the Lord hath spoken it.
1:18. And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau stubble. And they will be set on fire among them, and they will devour them. And there will be no remnant of the house of Esau, for the Lord has spoken.
1:18. And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Пророк в ст. 17-м сравнивает Иуду и дом Иосифа или Израиля с огнем и пламенем (ср. Ис Х:17; XXXIII:14), а Исава — с соломой, желая выразить мысль о силе и превосходстве народа Божия пред врагами. Обладание народа Божия наследием (ст. 17) будет, по смыслу ст. 18-го, таково, что другие народы или должны слиться с ним в один народ или же подвергнуться истреблению. Пророк указывает это на примере Исава. — И никого не останется (sarid) из дома Исава, слав. «и не будет избегаяй дому Исавову»: евр. sarid в некоторых списках LXX (Ват.) переводится сл. puroforoV, что Иероним передает frumentarius, «поставщик хлеба», — в других purforoV, «огненосец» (Алек. Кир., Феодорит, блаж. Иероним); обоими чтениями дается мысль, что у Едома погибнут даже те, которые находились при войске, но не принимали непосредственного участия в сражении. В некоторых списках LXX евр. sarid передается словом ekfugwn; отсюда и в слав. «и не будет избегаяй дому Исавову».
Adam Clarke: Commentary on the Bible - 1831
1:18: The house of Jacob shall be a fire - After their return from captivity, the Jews, called here the house of Jacob and the house of Joseph, did break out as a flame upon the Idumeans; they reduced them into slavery; and obliged them to receive circumcision, and practise the rites of the Jewish religion. See 1 Maccabees 5:3, etc.; 2 Maccabees 10:15-23; and Josephus Antiq., lib. 13 c. 17.
There shall not be any remaining - As a people and a nation they shall be totally destroyed. This is the meaning; it does not signify that every individual shall be destroyed.
Albert Barnes: Notes on the Bible - 1834
1:18: Having given, in summary, the restoration and expansion of Judah, Obadiah, in more detail, first mentions a further chastisement of Edom, quite distinct from the former. In the first, for which God summoned the pagan, there is no mention of Judah, the desolation of whose holy City, Jerusalem, for the time, and their own captivity is presupposed. In the second, which follows on the restoration of its remnant, there is no mention of pagan. Obadiah, whose mission was to Judah, gives to it the name of the whole, "the house of Jacob." It alone had the true worship of God, and His promises. Apart from it, there was no oneness with the faith of the fathers, no foreshadowing sacrifice for sin. Does the "house of Joseph" express the same in other words? or does it mean, that, after that first destruction of Jerusalem, Ephraim should be again united with Judah? Asaph unites, as one, "the sons of Jacob and Joseph" Psa 77:15, Israel and Joseph Psa 80:1; Israel, Jacob, Joseph Psa 81:4-5.
Zechariah Zac 10:6 after the captivity, speaks of "the house of Judah" and "the house of Joseph," as together forming one whole. Amos, about this same time, twice speaks of Ephraim Amo 5:15; Amo 6:6 under the name of Joseph. And although Asaph uses the name of Joseph, as Obadiah does, to designate Israel, including Ephraim, it does not seem likely that it should be used of Israel, excluding those whose special name it was. While then Hosea and Amos foretold the entire destruction of the "kingdom" of Israel, Obadiah foretells that some should be there, after the destruction of Jerusalem also, united with them. And after the destruction of Samaria, there did remain in Israel, of the poor people, many who returned to the worship of God. Hezekiah invited Ephraim and Manasseh to the Passover Ch2 30:1 from Beersheba to Dan Ch2 30:5 addressing them as "the remnant, that are escaped out of the hands of the kings of Assyria" Ch2 30:6.
The more part mocked Ch2 30:10; yet, "divers of Asher, Manasseh and Zabulon Ch2 30:11 came from the first, and afterward many of "Ephraim and Issachar" as well as "Manasseh and Zabulon" Ch2 30:18. Josiah destroyed all the places of idolatry in Bethel Kg2 23:15 and "the cities of Samaria" Kg2 23:19, "of Manasseh and Ephraim and Simeon even unto Naphtali" Ch2 34:6, "Manasseh, Ephraim, and all the remnant of Israel" gave money for the repair of the temple, and this was "gathered" by "the Levites who kept the doors" Ch2 34:9. After the renewal of the covenant to keep the law, "Josiah removed all the abominations out of all the countries, that" pertained "to the children of Israel and made all found in Israel to serve the Lord their God" Ch2 34:33.
The pagan colonists were placed "by the king of Assyria in Samaria and the cities thereof" Kg2 17:24, probably to hold the people in the country in check. The remnant of "the house of Joseph" dwelt in the open country and the villages.
And the house of Esau for stubble - At some time after the first desolation by Nebuchadnezzar, Esau fulfilled the boast which Malachi records, "we will return and build up the desolate places" Mal 1:4. Probably during the oppression of Judah by Antiochus Epiphanes, they possessed themselves of the South of Judah, bordering on their own country, and of Hebron (1 Macc. 5:65), 22 miles from Jerusalem , where Judah had dwelt in the time of Nehemiah Neh 11:25. Judas Maccabaeus was reduced to (1 Macc. 4:61) "fortify Bethzur," literally "house of the rock," (20 miles only from Jerusalem) (Eusebius), "that the people might have a defense against Idumaea." Maresha and Adoraim, 25 miles southwest of Jerusalem, near the road to Gaza, were cities of Idumaea. (Josephus, Ant. xiii. 15. 4.) The whole of Simeon was absorbed in it. (Josephus, Ant. v. 1. 22.) Edom was still on the aggressive, when Judas Maccabaeus smote them at Arrabatene. It was (1 Macc. 5:3) "because they beset Israel round about," that "Judas fought against the children of Esau in Idumea at Arrabatene and gave them a great overthow."
His second battle against them was in Judaea itself. He (1 Macc. 5:65.) "fought against the children of Esau in the land toward the South, where he smote Hebron and her daughters, and pulled down its fortress and burned the towns thereof round about." About 20 years afterward, Simon had again to recover Bethzur (1 Macc. 11:65, 66), and again to fortify it, as still lying on the borders of Judah. (1 Macc. 14:33). Twenty years later, John Hyrcanus, son of Simon, (1 Macc. 13:53). (Josephus, Ant. xiii. 9, 1) "subdued all the Edomites, and permitted them to remain in the country, on condition that they would receive circumcision, and adopt the laws of the Jews." This they did, continues Josephus; "and henceforth became Jews." Outwardly they appear to have given up their idolatry. For although Josephus says , "the Edomites "account" (not, accounted) Koze a god," he relates that, after this forced adoption of Jewish customs, Herod made Costobar, of the sacerdotal family, prefect of Idumaea and Gaza. Their character remained unchanged.
The Jewish historian, who knew them well, describes them as "a tumultuous disorderly race, ever alive to commotions, delighting in change, who went to engagements as to a feast" : "by nature most savage for slaughter." 3, b. c. they took part in the sedition against the Romans , using, as a pretext probably, the Feast of Pentecost, to which they went up with those of Galilee, Jericho, the country beyond Jordan, and "the Jews themselves." Just before the last siege of Jerusalem, the Zealots sent for them, on pretext that the city was betrayed to the Romans. "All took arms, as if in defense of their metropolis, and, 20, 000 in number, went to Jerusalem" . After massacres, of which, when told that they had been deceived, they themselves repented, they returned; and were, in turn, wasted by Simon the Gerasene . Simon took it. "He not only destroyed cities and villages, but wasted the whole country. For as you may see wood wholly bared by locusts, so the army of Simon left the country behind them, a desert. Some things they burnt, others they razed."
After a short space, "he returned to the remnant of Edom, and, chasing the people on all sides, constrained the many to flee to Jerusalem" . There they took part against the Zealots , "were a great part of the war" against the Romans, and perished , "rivals in phrensy" with the worst Jews in the thee of that extreme, superhuman, wickedness. Thenceforth, their name disappears from history. The "greater part" of the remmant of the nation had perished in that dreadful exterminating siege; if any still survived, they retained no known national existence. Arabian tradition preserves the memory of three Jewish Arab tribes, none of the Edomites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: shall be: Isa 10:17, Isa 31:9; Mic 5:8; Zac 12:6
the house of Joseph: Sa2 19:20; Eze 37:16, Eze 37:19; Amo 5:15, Amo 6:6
for stubble: Psa 83:6-15; Isa 5:24, Isa 47:14; Joe 2:5; Nah 1:10; Co1 3:12
and there: Oba 1:9, Oba 1:10, Oba 1:16
Carl Friedrich Keil and Franz Delitzsch
1:18
"And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau for stubble. And they will burn among them, and consume them, and there will not be one left to the house of Esau, for Jehovah hath spoken." This verse not only resumes the discussion of the retribution, so that it corresponds to Obad 1:15, but it also affirms, as an appendix to Obad 1:17, that Edom is to be utterly destroyed. By the "house of Jacob" Judah is intended, as the co-ordination of the house of Joseph, i.e., of the ten tribes, clearly shows. The assumption that "house of Jacob" signifies all Israel, in connection with which that portion is also especially mentioned, which might be supposed to be excluded (Rosenmller, Hengstenberg, and others), is at variance with such passages as Is 46:3, "the house of Jacob, and all the remnant of the house of Israel," where the reason assigned for the co-ordination is not applicable. Obadiah uses the name Jacob for Judah because ever since the division of the kingdoms Judah alone has represented the people of God, the ten tribes having fallen away from the kingdom of God for a time. In the future, however, Judah and Israel are to be united again (vid., Hos 2:2; Ezek 37:16; Jer 31:18), and unitedly to attack and overcome their foes (Is 11:13-14). Obadiah distinctly mentions the house of Joseph, i.e., of the ten tribes, in this passage and in this alone, for the purpose of guarding against the idea that the ten tribes are to be shut out from the future salvation. For the figure of the flame of fire which consumes stubble, see Is 5:24 and Is 10:17. For the expression, "for Jehovah hath spoken," compare Joel 3:8.
Geneva 1599
1:18 And the house of Jacob shall be (n) a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken [it].
(n) God attributes this power to consume his enemies to his Church, which power properly belongs only to himself; (Is 10:17; Deut 4:24; Heb 12:29).
John Gill
1:18 And the house of Jacob shall be a fire, and the house of Joseph a flame,.... The former may denote the two tribes of Judah and Benjamin, the latter the ten tribes, which after the separation in Rehoboam's time were called Ephraim, and sometimes Joseph; though they may here signify one and the same, since all the tribes will be united, and become one people, at the time the prophecy refers to: the meaning is, that the people of Judah and Israel shall have strength and power to conquer and destroy their enemies, with as much ease, as flames of fire consume chaff or stubble, or any such combustible matter they light upon, as it follows:
and the house of Esau for stubble, and they shall kindle in them, and devour them; that is, the Israelites shall fall upon the Edomites, who will be no more able to withstand them than stubble can stand before devouring flames of fire, and shall utterly waste and destroy them:
and there shall not be any remaining of the house or Esau; they shall all be cut off by, or swallowed up among, the Jews; not so much as a torch bearer left, one that carries the lights before an army, as the Septuagint and Arabic versions; which versions, and the custom alluded to, serve very much to illustrate the passage. It was a custom with the Greeks, as we are told (d), when armies were about to engage, that before the first ensigns stood a prophet or priest, bearing branches of laurels and garlands, who was called "pyrophorus", or the "torch bearer", because he held a lamp or torch; and it was accounted a most criminal thing to do him any hurt, seeing he performed the office of an ambassador; for those sort of men were priests of Mars, and sacred to him, so that those that were conquerors always spared them: hence, when a total destruction of an army, place, or people, was hyperbolically expressed, it used to be said, not so much as a torch bearer or fire carrier escaped (e); hence this phrase was proverbially used of the most entire defeat of an army, or ruin of a people. So Philo (f) the Jew, speaking of the destruction of Pharaoh and his host at the Red sea, says, there was not so much as a torch bearer left, to declare the calamity to the Egyptians; and thus here, so general should be the destruction of the Edomites, that not one should be left, no, nor a person in such a post and office as described. The Targum of the whole is,
"and they of the house of Jacob shall be strong as fire, and they of the house of Joseph strong like a; flame, but they of the house of Esau shall be weak as stubble; and they shall have power over them, and kill them, and there shall be none left of the: house of Esau.''
This was fulfilled literally, either by Judas Maccabeus, when he went against the children of Esau in Idumea, and smote them, and took their spoil, in the Apocrypha:
"34 Then the host of Timotheus, knowing that it was Maccabeus, fled from him: wherefore he smote them with a great slaughter; so that there were killed of them that day about eight thousand men. 35 This done, Judas turned aside to Maspha; and after he had assaulted it he took and slew all the males therein, and received the spoils thereof and burnt it with fire.'' (1 Maccabees 5)
or rather by Hyrcanus, who took the cities of Idumea, subdued all the Edomites, but permitted them to live in their own country, provided they would be circumcised, and conform to the Jewish laws; which they did, as Josephus says (g), and coalesced and became the people with them, and were reckoned as Jews, and no more as Edomites. But this prophecy had its accomplishment spiritually, either in the first times of the Gospel, when the apostles, who were Jews and Israelites, went forth into the Gentile world, and among the enemies of Christ, preaching the word, which is like fire; and, when attended with the spirit of judgment and of burning, enlightens the consciences of men, melts their hearts, consumes their lusts, and is as a refiner's fire to them, for, their purification; or, if not, it irritates, provokes, torments, and distresses, as fire does; and is either the savour of life unto life, or the savour of death unto death; see Is 4:4 Jer 23:29; or rather it will have its full and final accomplishment in the destruction of antichrist, here signified by Esau and Edom, which will be by burning mystical Babylon, the whore of Rome; the beast and false prophet will be burnt with fire; the day of the, Lord will burn like an oven, and all the wicked will be as stubble, which will be burnt by it, root and branch, so that none will remain; see Rev_ 17:16; compare with Zech 12:6. Kimchi, on Amos 9:12, says this shall be in the days of the Messiah, the Edomites shall be all consumed, and the Israelites shall inherit their land:
for the Lord hath spoken it; and therefore it shall most certainly be accomplished; what God has said shall be done, he will not alter the thing that is gone out of his lips; heaven and earth shall sooner pass away than one word of his.
(d) Alex. ab Alex. Genial. Dier. l. 5. c. 5. (e) Herodot. Urania, sive l. 8. c. 6. (f) De Vita Mosis, l. 1. p. 630. (g) Antiqu. l. 13. c. 9. sect. 1.
John Wesley
1:18 Shall kindle - This was fulfilled in part by Hyrcanus and the Maccabees, 1 Macc. 5:3, but will be more fully accomplished, when the Lord shall make his church as a fire to all its enemies.
Robert Jamieson, A. R. Fausset and David Brown
1:18 fire--See the same figure, ; ; .
house of Jacob . . . Joseph--that is, the two kingdoms, Judah and Ephraim or Israel [JEROME]. The two shall form one kingdom, their former feuds being laid aside (; ; ; ). The Jews returned with some of the Israelites from Babylon; and, under John Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans with themselves that they formed part of the nation [JOSEPHUS, Antiquities, 13.17; 12.11]. This was but an earnest of the future union of Israel and Judah in the possession of the enlarged land as one kingdom (, &c.).
stubble-- ().
1:191:19: Եւ ժառանգեսցեն Նագեբացիք զլեա՛ռն Եսաւայ, եւ Սեփելացիք զայլազգիս. եւ ժառանգեսցե՛ն զլեառն Եփրեմայ, եւ զդաշտն Շամրնի եւ զԲենիամին, եւ զԳաղաադացին[10651]։ [10651] Յոմանս պակասի. Զլեառնն Եփրեմայ՚ի եւ զդաշտն Շամրնի։
19 Նագեբացիները կը ժառանգեն Եսաւի լեռը, Սեփելացիները՝ օտարազգիներինը,նրանք կը ժառանգեն Եփրեմի լեռը, Սամարիայի դաշտը,ինչպէս նաեւ Բենիամինի ու Գաղաադի երկիրը:
19 Եւ հարաւայինները Եսաւին լեռը պիտի ժառանգեն Ու դաշտայինները՝ Փղշտացիներուն երկիրը, Նաեւ Եփրեմին դաշտը ու Սամարիային դաշտը պիտի ժառանգեն։Բենիամին Գաղաադը պիտի ժառանգէ։
Եւ ժառանգեսցեն [16]Նագեբացիք զլեառն Եսաւայ, եւ [17]Սեփելացիք զայլազգիս``. եւ ժառանգեսցեն [18]զլեառն Եփրեմայ, եւ զդաշտն Շամրնի եւ [19]զԲենիամին եւ զԳաղաադացին:

1:19: Եւ ժառանգեսցեն Նագեբացիք զլեա՛ռն Եսաւայ, եւ Սեփելացիք զայլազգիս. եւ ժառանգեսցե՛ն զլեառն Եփրեմայ, եւ զդաշտն Շամրնի եւ զԲենիամին, եւ զԳաղաադացին[10651]։
[10651] Յոմանս պակասի. Զլեառնն Եփրեմայ՚ի եւ զդաշտն Շամրնի։
19 Նագեբացիները կը ժառանգեն Եսաւի լեռը, Սեփելացիները՝ օտարազգիներինը,նրանք կը ժառանգեն Եփրեմի լեռը, Սամարիայի դաշտը,ինչպէս նաեւ Բենիամինի ու Գաղաադի երկիրը:
19 Եւ հարաւայինները Եսաւին լեռը պիտի ժառանգեն Ու դաշտայինները՝ Փղշտացիներուն երկիրը, Նաեւ Եփրեմին դաշտը ու Սամարիային դաշտը պիտի ժառանգեն։Բենիամին Գաղաադը պիտի ժառանգէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 И завладеют те, которые к югу, горою Исава, а которые в долине, Филистимлянами; и завладеют полем Ефрема и полем Самарии, а Вениамин завладеет Галаадом.
1:19 καὶ και and; even κατακληρονομήσουσιν κατακληρονομεω possess; give possession οἱ ο the ἐν εν in Ναγεβ ναγεβ the ὄρος ορος mountain; mount τὸ ο the Ησαυ ησαυ Ēsau; Isav καὶ και and; even οἱ ο the ἐν εν in τῇ ο the Σεφηλα σεφηλα the ἀλλοφύλους αλλοφυλος foreigner καὶ και and; even κατακληρονομήσουσιν κατακληρονομεω possess; give possession τὸ ο the ὄρος ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even τὸ ο the πεδίον πεδιον Samareia; Samaria καὶ και and; even Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even τὴν ο the Γαλααδῖτιν γαλααδιτις Galaaditis; Galaathitis
1:19 וְ wᵊ וְ and יָרְשׁ֨וּ yārᵊšˌû ירשׁ trample down הַ ha הַ the נֶּ֜גֶב nnˈeḡev נֶגֶב south אֶת־ ʔeṯ- אֵת [object marker] הַ֣ר hˈar הַר mountain עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau וְ wᵊ וְ and הַ ha הַ the שְּׁפֵלָה֙ ššᵊfēlˌā שְׁפֵלָה low land אֶת־ ʔeṯ- אֵת [object marker] פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and יָרְשׁוּ֙ yārᵊšˌû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria וּ û וְ and בִנְיָמִ֖ן vinyāmˌin בִּנְיָמִן Benjamin אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
1:19. et hereditabunt hii qui ad austrum montem Esau et qui in campestribus Philisthim et possidebunt regionem Ephraim et regionem Samariae et Beniamin possidebit GalaadAnd they that are toward the south, shall inherit the mount of Esau, and they that are in the plains, the Philistines: and they shall possess the country of Ephraim, and the country of Samaria: and Benjamin shall possess Galaad.
19. And they of the South shall possess the mount of Esau; and they of the lowland the Philistines and they shall possess the field of Ephraim, and the field of Samaria: and Benjamin Gilead.
1:19. And those who are towards the South, and who are in the camps of the Philistines, will inherit the mount of Esau. And they will possess the region of Ephraim, and the region of Samaria. And Benjamin will possess Gilead.
1:19. And [they of] the south shall possess the mount of Esau; and [they of] the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin [shall possess] Gilead.
And [they of] the south shall possess the mount of Esau; and [they of] the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin [shall possess] Gilead:

1:19 И завладеют те, которые к югу, горою Исава, а которые в долине, Филистимлянами; и завладеют полем Ефрема и полем Самарии, а Вениамин завладеет Галаадом.
1:19
καὶ και and; even
κατακληρονομήσουσιν κατακληρονομεω possess; give possession
οἱ ο the
ἐν εν in
Ναγεβ ναγεβ the
ὄρος ορος mountain; mount
τὸ ο the
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
οἱ ο the
ἐν εν in
τῇ ο the
Σεφηλα σεφηλα the
ἀλλοφύλους αλλοφυλος foreigner
καὶ και and; even
κατακληρονομήσουσιν κατακληρονομεω possess; give possession
τὸ ο the
ὄρος ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
τὸ ο the
πεδίον πεδιον Samareia; Samaria
καὶ και and; even
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
τὴν ο the
Γαλααδῖτιν γαλααδιτις Galaaditis; Galaathitis
1:19
וְ wᵊ וְ and
יָרְשׁ֨וּ yārᵊšˌû ירשׁ trample down
הַ ha הַ the
נֶּ֜גֶב nnˈeḡev נֶגֶב south
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ר hˈar הַר mountain
עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau
וְ wᵊ וְ and
הַ ha הַ the
שְּׁפֵלָה֙ ššᵊfēlˌā שְׁפֵלָה low land
אֶת־ ʔeṯ- אֵת [object marker]
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
יָרְשׁוּ֙ yārᵊšˌû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
וּ û וְ and
בִנְיָמִ֖ן vinyāmˌin בִּנְיָמִן Benjamin
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
1:19. et hereditabunt hii qui ad austrum montem Esau et qui in campestribus Philisthim et possidebunt regionem Ephraim et regionem Samariae et Beniamin possidebit Galaad
And they that are toward the south, shall inherit the mount of Esau, and they that are in the plains, the Philistines: and they shall possess the country of Ephraim, and the country of Samaria: and Benjamin shall possess Galaad.
1:19. And those who are towards the South, and who are in the camps of the Philistines, will inherit the mount of Esau. And they will possess the region of Ephraim, and the region of Samaria. And Benjamin will possess Gilead.
1:19. And [they of] the south shall possess the mount of Esau; and [they of] the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin [shall possess] Gilead.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: В ст. 19: и 20-м разъясняется мысль, выраженная в конце ст. 17. Текст ст. 19–20: темен и в русском передан предположительно. — И завладеют те, которые к югу (vejarschu hannegev) горою Исава (eth-har esav). Название hannegev (букв.«сухая земля»), передаваемое LXX-ю или собств. Nageb, как в кн. Авдия, или нарицат. erhmoV, «пустыня» (ср. Быт XIII:1; XXIV:12: и др.), первоначально было термином географическим и обозначало ту часть южной Иудеи, которая в сравнении с остальной Палестиной была безводна. Границей negev'a на севере служила цепь холмов вблизи Хеврона или гора Иудина; на юге negev простирался до плато Джебель ель-Магра, на востоке до южного Гора и Арабы, и на западе до песчаной полосы, тянущейся вдоль берега Средиземного моря. С течением времени слово negev стало обозначать уже страну горизонта, юг. В книге Авдия слово употреблено в качестве географического термина. Слово hannegev, в рус. перев. принято за подлежащее при гл. vejsrschu («завладеют»), причем во внимание к множ. ч. vejarechu, передано свободно выражением: те, которые к югу. Другим подлежащим при том же гл. vejarachu pyc. переводчики считали стоящее далее haschschephelah, переводя его выражением: а которые в долине. Так же понимали евр. т. и LXX, которые оставили без перевода cл. negev (en Nageb) и haschscheplelah (en th Sefhla и en koiladi); отсюда, в слав. читается: «и наследят иже во Нагеве гору Исавову, и иже в раздолии (LXX: oi en th Sefhla) иноплеменники». По смыслу рус. и слав. текстов, те иудеи, которые живут (или поселятся) в южной части Иудеи, овладеют горою Исава, т. е. Идумеей, а поселившиеся на равнине покорят филистимлян. Новейшие комментаторы понимают текст ст. 19-го иначе: именно, подлежащим при vejarachu считают слова ст. 18-го: дом Иакова и дом Иосифа; слова negev и haschschephitah рассматривают как прямое дополнение к vejarachu, а слова eth-har esav («гору Исава») и eth-pilischthim («филистимлян»), как приложение к negev и haschschephilah. Первая половина ст. 19-го в таком случае будет иметь вид: и завладеют (дом Иакова и дом Иосифа) югом — горою Исава и долиною — филистимлянами (Новак, Велльг., Гоонакер; при этом слова горою Исава и филистимлянами считаются глоссой). Мысль будет яснее, чем по принятому тексту. Вторая половина ст. 19-го по нашему тексту читается: и завладеют полем Ефрема и полем Самарии, а Вениамин завладеет Галаадом. — Поле Ефрема, или по LXX: oroV Efraim, «гора Ефрема» — то же, что поле Самарийское, т. е. область десятиколенного царства. Подлежащим при глаг. завладеют по рус. т. служат стоящие в первой половине стиха 19-го слова которые к югу и которые в долине. Смысл выражения по рус. т. тот, что иудеи займут область израильского царства, а Вениамин, в то же время, завладеет Галаадом, т. е. областью заиорданской. Должно заметить, что сл. завладеет после имени Вениамина добавлено рус. переводчиками, в подлиннике его нет. Во второй половине ст. 19-го возбуждает недоумение упоминание о Вениамине ввиду того, что ранее назван уже весь дом Иакова, включающий и Вениамина. LXX устранили это недоумение, признав слово Вениамин, как и слово Галаад, не подлежащим, а дополнением при глаг. vejarschu (завладеет); отсюда в слав. т. вторая половина ст. 19-го читается: «и возмут гору Ефремову, и поле самарийско, и Вениамина, и Галадитиду». Мысль получилась еще более темная. Новейшие комментаторы полагают, что 1) подлежащим во второй половине ст. 19-го, как и в первой, должно считать слова ст. 19-го дом Иакова и дом Иосифа; 2) слова поле Самарии должны считаться приложением к предшествующим — полем Ефрема; 3) вместо имени Вениамина в первоначальном тексте должно предположить название страны, по отношению к каковому названию слово Галаад является приложением, — именно название заиорданской области (veabarhajarden). Вторая половина ст. 19-го, в таком случае, будет читаться: «и завладеют полем Ефрема — полем самарийским, и страною заиорданскою — Галаадом» (Гоонакер). Пророк выражает ту мысль, что новое теократическое царство не только заимеет прежние пределы, но будет еще расширено (ср. Ис LIV:1). При этом, пророк указывает расширение границ отдельно для дома Иакова (для иудеев) и для дома Иосифа (для израильтян).
Adam Clarke: Commentary on the Bible - 1831
1:19: They of the south - The Jews who possessed the southern part of Palestine, should render themselves masters of the mountains of Idumea which were contiguous to them.
They of the plain - From Eleutheropolis to the Mediterranean Sea. In this and the following verse the prophet shows the different districts which should be occupied by the Israelites after their return from Babylon.
The fields of Samaria - Alexander the Great gave Samaria to the Jews; and John Hyrcanus subdued the same country after his wars with the Syrians. See Josephus, contra. App. lib, ii., and Antiq. lib. xiii., c. 18.
Benjamin shall possess Gilead - Edom lay to the south; the Philistines to the west, Ephraim to the north; and Gilead to the east. Those who returned from Babylon were to extend themselves everywhere. See Newcome; and see, for the fulfillment, 1 Maccabees 5:9, 35, 45; 9:35, 36.
Albert Barnes: Notes on the Bible - 1834
1:19: And they of the South shall possess the mount of Esau - The Church was now hemmed in within Judah and Benjamin. They too were to go into captivity. The prophet looks beyond the captivity and the return, and tells how that original promise to Jacob Gen 28:14 should be fulfilled; "Thy seed shall be as the dust of the earth, and thou shalt break North to the West, and to the East, and to the North, and to the South; and in thee and in thy seed shall all the families of the earth be blessed. Hosea and Amos had, at this time, prophesied the final destruction of the kingdom of Israel. Obadiah describes Judah, as expanded to its former bounds including Edom and Philistia, and occupying the territory of the ten tribes. "The South" , i. e., they of the "hot" and "dry" country to the South of Judah bordering on Edom, "shall possess the mountains of Esau," i. e., his mountain country, on which they bordered. And "the plain," they on the West, in the great maritime plain, the "shephelah," should spread over the country of the Philistines, so that the sea should be their boundary; and on the North, over the country of the ten tribes, "the fields of Ephraim and the fields of Samaria." The territory of "Benjamin" being thus included in Judah, to it is assigned the country on the other side Jordan; "and Benjamin, Gilead."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: the south: Num 24:18, Num 24:19; Jos 15:21; Jer 32:44; Amo 9:12; Mal 1:4, Mal 1:5
the plain: Jos 13:2, Jos 13:3, Jos 15:33, Jos 15:45, Jos 15:46; Jdg 1:18, Jdg 1:19; Isa 11:13, Isa 11:14; Eze 25:16; Amo 1:8; Zep 2:4-7; Zac 9:5-7
the fields of Ephraim: Kg2 17:24; Ezr 4:2, Ezr 4:7-10, Ezr 4:17; Psa 69:35; Jer 31:4-6; Eze 36:6-12, Eze 36:28; Eze 37:21-25, Eze 47:13-21, Eze 48:1-9
Benjamin: Jos 13:25, Jos 13:31, Jos 18:21-28; Ch1 5:26; Jer 49:1; Amo 1:13; Mic 7:14
Carl Friedrich Keil and Franz Delitzsch
1:19
After the destruction of its foes the nation of God will take possession of their land, and extend its territory to every region under heaven. Obad 1:19. "And those towards the south will take possession of the mountains of Esau; and those in the lowland, of the Philistines: and they will take possession of the fields of Ephraim, and the fields of Samaria; and Benjamin (will take possession) of Gilead. Obad 1:20. And the captives of this army of the sons of Israel (will take possession) of what Canaanites there are as far as Zarephath; and the prisoners of Jerusalem that are in Sepharad will take possession of the cities of the south." In וירשׁוּ וגו the expression וירשׁוּ בּית י in Obad 1:17 is more precisely defined, and the house of Jacob, i.e., the kingdom of Judah, is divided into the Negeb, the Shephelah, and Benjamin, to each of which a special district is assigned, of which it will take possession, the countries being mentioned in the place of their inhabitants. The negebh, or southern land of Judah (see the comm. on Josh 15:21), i.e., the inhabitants thereof, will take possession of the mountains of Esau, and therefore extend their territory eastwards; whilst those of the lowland (shephēlâh; see at Josh 15:33), on the Mediterranean, will seize upon the Philistines, that is to say, upon their land, and therefore spread out towards the west. The subject to the second וירשׁוּ is not mentioned, and must be determined from the context: viz., the men of Judah, with the exception of the inhabitants of the Negeb and Shephelah already mentioned, that is to say, strictly speaking, those of the mountains of Judah, and original stock of the land of Judah (Josh 15:48-60). Others would leave hannegebh and hasshephēlâh still in force as subjects; so that the thought expressed would be this: The inhabitants of the south land and of the lowland will also take possession in addition to this of the fields of Ephraim and Samaria. But not only is the parallelism of the clauses, according to which one particular portion of territory is assigned to each part, utterly destroyed, but according to this view the principal part of Judah is entirely passed over without any perceptible reason. Sâdeh, fields, used rhetorically for land or territory. Along with Ephraim the land, Samaria the capital is especially mentioned, just as we frequently find Jerusalem along with Judah. In the last clause ירשׁוּ (shall take possession of) is to be repeated after Benjamin. From the taking of the territories of the kingdom of the ten tribes by Judah and Benjamin, we are not to infer that the territory of the ten tribes was either compared to an enemy's land, or thought of as depopulated; but the thought is simply this: Judah and Benjamin, the two tribes, which formed the kingdom of God in the time of Obadiah will extend their territory to all the four quarters of the globe, and take possession of all Canaan beyond its former boundaries. Hengstenberg has rightly shown that we have here simply an individualizing description of the promise in Gen 28:14, "thy seed will be as the dust of the ground; and thou breakest out to the west and to the east, to the north and to the south," etc.; i.e., that on the ground of this promise Obadiah predicts the future restoration of the kingdom of God, and its extension beyond the borders of Canaan. In this he looks away from the ten tribes, because in his esteem the kingdom of Judah alone constituted the kingdom or people of God. But he has shown clearly enough in Obad 1:18 that he does not regard them as enemies of Judah, or as separated from the kingdom of God, but as being once more united to Judah as the people of God. And being thus incorporated again into the people of God, he thinks of them as dwelling with them upon the soil of Judah, so that they are included in the population of the four districts of this kingdom. For this reason, no other places of abode are assigned to the Ephraimites and Gileadites. The idea that they are to be transplanted altogether to heathen territory, rests upon a misapprehension of the true facts of the case, and has no support whatever in Obad 1:20. "The sons of Israel" in Obad 1:20 cannot be the ten tribes, as Hengstenberg supposes, because the other portion of the covenant nation mentioned along with them would in that case be described as Judah, not as Jerusalem. "The sons of Israel" answer to the "Jacob" in Obad 1:10, and the "house of Jacob" in Obad 1:17, in connection with which special prominence is given to Jerusalem in Obad 1:11, and to Mount Zion in Obad 1:17; so that it is the Judaeans who are referred to, - not, however, as distinguished from the ten tribes, but as the people of God, with whom the house of Jacob is once more united. In connection with the gâluth (captivity) of the sons of Israel, the gâluth of Jerusalem is also mentioned, like the sons of Judah and the sons of Jerusalem in Joel 3:6, of whom Joel affirms, with a glance at Obadiah, that the Phoenicians and Philistines have sold them to the sons of Javan. These citizens of Judah and Jerusalem, who have been taken prisoners in war, are called by Obadiah the gâluth of the sons of Israel and Jerusalem, the people of God being here designated by the name of their tribe-father Jacob or Israel. That we should understand by the "sons of Israel" Judah, as the tribe or kernel of the covenant nation, is required by the actual progress apparent in v.20 in relation to Obad 1:19.
After Obadiah had foretold to the house of Jacob in Obad 1:17-19 that it would take possession of the land of their enemies, and spread beyond the borders of Canaan, the question still remained to be answered, What would become of the prisoners, and those who had been carried away captive, according to Obad 1:11 and Obad 1:14? This is explained in Obad 1:20. The carrying away of the sons of Israel is restricted to a portion of the nation by the words, "the captivity of this host" (hachēl-hazzeh); no such carrying away of the nation as such had taken place at that time as that which afterwards occurred at the destruction of the kingdoms of Israel and Judah. The enemies who had conquered Jerusalem had contented themselves with carrying away those who fell into their hands. The expression hachēl-hazzeh points to this host which had been carried away captive. חל, which the lxx and some of the Rabbins have taken as a verbal noun, ἡ ἀρχή, initium, is a defective form of חיל, an army (4Kings 18:7; Is 36:2), like חק for חיק in Prov 5:20; Prov 17:23; Prov 21:14, and is not to be identified with חל, the trench of a fortification. The two clauses in Obad 1:20 have only one verb, which renders the meaning of צרפת ... אשׁר כ ambiguous. The Chaldee (according to our editions, though not according to Kimchi's account) and the Masoretes (by placing athnach under sephârâd), also Rashi and others, take אשׁר כּנענים as in apposition to the subject: those prisoners of the sons of Israel who are among the Canaanites to Zarephath. And the parallelism to אשׁר בּספרד appears to favour this; but it is decidedly negatived by the absence of ב before כנענים. אשׁר כן can only mean, "who are Canaanites." But this, when taken as in apposition to בּני ישׂ, gives no sustainable meaning. For the sons of Israel could only be called Canaanites when they had adopted the nature of Canaan. And any who had done this could look for no share in the salvation of the Lord, and no return to the land of the Lord. We must therefore take אשׁר כנענים as the object, and supply the verb ירשׁוּ from the first clauses of the preceding verse. Obadiah first of all expresses the verb twice, then omits it in the next two clauses (Obad 1:19 and Obad 1:20), and inserts it again in the last clause (Obad 1:20). The meaning is, that the army of these sons of Israel, who have been carried away captive, will take possession of what Canaanites there are as far as Zarephath, i.e., the Phoenician city of Sarepta, the present Surafend, between Tyre and Sidon on the sea-coast (see comm. on 3Kings 17:9). The capture of the land of the enemy presupposes a return to the fatherland. The exiles of Jerusalem shall take possession of the south country, the inhabitants of which have pushed forward into Edom. בּספרד (in Sepharad) is difficult, and has never yet been satisfactorily explained, as the word does not occur again. The rendering Spain, which we find in the Chaldee and Syriac, is probably only an inference drawn from Joel 3:6; and the Jewish rendering Bosphorus, which is cited by Jerome, is simply founded upon the similarity in the name. The supposed connection between this name and the PaRaD, or parda, mentioned in the great arrow-headed inscription of Nakshi Rustam in a list of names of tribes between Katpadhuka (Cappadocia) and Yun (Ionia), in which Sylv. de Sacy imagined that he had found our Sepharad, has apparently more to favour it, since the resemblance is very great. But if parda is the Persian form for Sardis (Σάρδις or Σάρδεις), which was written varda in the native (Lydian) tongue, as Lassen maintains, Sepharad cannot be the same as parda, inasmuch as the Hebrews did not receive the name ספרד through the Persians; and the native varda, apart from the fact that it is merely postulated, would be written סורד in Hebrew. To this we may add, that the impossibility of proving that Sardis was ever used for Lydia, precludes our rendering parda by Sardis. It is much more natural to connect the name with Σπάρτη (Sparta) and Σπαρτιάαι (1 Maccabees 14:16, 20, 23; 12:2, 5, 6), and assume that the Hebrews had heard the name from the Phoenicians in connection with Javan, as the name of a land in the far west.
(Note: The appellative rendering ἐν διασπορᾶ (Hendewerk and Maurer) is certainly to be rejected; and Ewald's conjecture, ספרם, "a place three hours' journey from Acco," in support of which he refers to Niebuhr, R. iii. p. 269, is a very thoughtless one. For Niebuhr there mentions the village of Serfati as the abode of the prophet Elijah, and refers to Maundrell, who calls the village Sarphan, Serephat, and Serepta, in which every thoughtful reader must recognise the biblical Zarephath, and the present village of Surafend.)
The cities of the south country stand in antithesis to the Canaanites as far as Zarephath in the north; and these two regions are mentioned synecdochically for all the countries round about Canaan, like "the breaking forth of Israel on the right hand and on the left, that its seed may inherit the Gentiles," which is promised in Is 54:3. The description is rounded off by the closing reference to the south country, in which it returns to the point whence it started.
With the taking of the lands of the Gentiles, the full display of salvation begins in Zion. Obad 1:21. "And saviours go up on Mount Zion to judge the mountains of Esau; and the kingdom will be Jehovah's." עלה followed by ב does not mean to go up to a place, but to climb to the top of (Deut 5:5; Ps 24:3; Jer 4:29; Jer 5:10), or into (Jer 9:20). Consequently there is no allusion in ועלוּ to the return from exile. Going up to the top of Mount Zion simply means, that at the time when Israel captures the possessions of the heathen, Mount Zion will receive and have saviours who will judge Edom. And as the mountains of Esau represent the heathen world, so Mount Zion, as the seat of the Old Testament kingdom of God, is the type of the kingdom of God in its fully developed form. מושׁיעים, which is written defectively מושׁעים in some of the ancient mss, and has consequently been rendered incorrectly σεσωσμένοι and ἀνασωζόμενοι by the lxx, Aq., Theod., and the Syriac, signifies salvatores, deliverers, saviours. The expression is selected with an allusion to the olden time, in which Jehovah saved His people by judges out of the power of their enemies (Judg 2:16; Judg 3:9, Judg 3:15, etc.). "מושׁיעים are heroes, resembling the judges, who are to defend and deliver Mount Zion and its inhabitants, when they are threatened and oppressed by enemies" (Caspari). The object of their activity, however, is not Israel, but Edom, the representative of all the enemies of Israel. The mountains of Esau are mentioned instead of the people, partly on account of the antithesis to the mountain of Zion, and partly also to express the thought of supremacy not only over the people, but over the land of the heathen also. Shâphat is not to be restricted in this case to the judging or settling of disputes, but includes the conduct of the government, the exercise of dominion in its fullest extent, so that the "judging of the mountains of Esau" expresses the dominion of the people of God over the heathen world. Under the saviours, as Hengstenberg has correctly observed, the Saviour par excellence is concealed. This is not brought prominently out, nor is it even distinctly affirmed; but it is assumed as self-evident, from the history of the olden time, that the saviours are raised up by Jehovah for His people. The following and concluding thought, that the kingdom will be Jehovah's, i.e., that Jehovah will show Himself to the whole world as King of the world, and Ruler in His kingdom, and will be acknowledged by the nations of the earth, either voluntarily or by constraint, rests upon this assumption. God was indeed Kings already, not as the Almighty Ruler of the universe, for this is not referred to here, but as King in Israel, over which His kingdom did extend. But this His royal sway was not acknowledged by the heathen world, and could not be, more especially when He had to deliver Israel up to the power of its enemies, on account of its sins. This acknowledgment, however, He would secure for Himself, by the destruction of the heathen power in the overthrow of Edom, and by the exaltation of His people to dominion over all nations. Through this mighty saving act He will establish His kingdom over the whole earth (cf. Joel 3:21; Mic 4:7; Is 24:23). "The coming of this kingdom began with Christ, and looks for its complete fulfilment in Him" (Hengstenberg).
If now, in conclusion, we cast another glance at the fulfilment of our whole prophecy; the fulfilment of that destruction by the nations, with which the Edomites are threatened (Obad 1:1-9), commenced in the Chaldean period. For although no express historical evidence exists as to the subjugation of the Edomites by Nebuchadnezzar, since Josephus (Ant. x. 9, 7) says nothing about the Edomites, who dwelt between the Moabites and Egypt, in the account which he gives of Nebuchadnezzar's expedition against Egypt, five years after the destruction of Jerusalem, in which he subdued the Ammonites and Moabites; the devastation of Edom by the Chaldeans may unquestionably be inferred from Jer 49:7. and Ezek 35:1-15, when compared with Jer 25:9, Jer 25:21, and Mal 1:3. In Jer 25:21 the Edomites are mentioned among the nations round about Judah, whom the Lord would deliver up into the hand of His servant Nebuchadnezzar (Jer 25:9), and to whom Jeremiah was to present the cup of the wine of wrath from the hand of Jehovah; and they are placed between the Philistines and the Moabites. And according to Mal 1:3, Jehovah made the mountains of Esau into a wilderness; and this can only refer to the desolation of the land of Edom by the Chaldeans (see at Mal 1:3). It is true, that at that time the Edomites could still think of rebuilding their ruins; but the threat of Malachi, "If they build, I shall pull down, saith the Lord," was subsequently fulfilled, although no accounts have been handed down as to the fate of Edom in the time of Alexander the Great and his successors. The destruction of the Edomites as a nation was commenced by the Maccabees. After Judas Maccabaeus had defeated them several times (1 Maccabees 5:3 and 65; Jos. Ant. xii. 18, 1), John Hyrcanus subdued them entirely about 129 b.c., and compelled them to submit to circumcision, and observe the Mosaic law (Jos. Ant. xiii. 9, 1), whilst Alexander Jannaeus also subjugated the last of the Edomites (xiii. 15, 4). And the loss of their national independence, which they thereby sustained, was followed by utter destruction at the hands of the Romans. To punish them for the cruelties which they had practised in Jerusalem in connection with the Zelots, immediately before the siege of that city by the Romans (Josephus, Wars of the Jews, iv. 5, 1, 2), Simon the Gerasene devastated their land in a fearful manner (Wars of the Jews, iv. 9, 7); whilst the Idumaeans in Jerusalem, who took the side of Simon (v. 6, 1), were slain by the Romans along with the Jews. The few Edomites who still remained were lost among the Arabs; so that the Edomitish people was "cut off for ever" (Obad 1:10) by the Romans, and its very name disappeared from the earth. Passing on to the rest of the prophecy, Edom filled up the measure of its sins against its brother nation Israel, against which Obadiah warns it in Obad 1:12-14, at the taking and destruction of Jerusalem by the Chaldeans (vid., Ezek 35:5, Ezek 35:10; Ps 137:7; Lam 4:22). The fulfilment of the threat in Obad 1:18 we cannot find, however, in the subjugation of the Edomites by the Maccabeans, and the devastating expedition of Simon the Gerasene, as Caspari and others do, although it is apparently favoured by the statement in Ezek 25:14, that Jehovah would fulfil His vengeance upon Edom by the hand of His people Israel. For even if this prophecy of Ezekiel may have been fulfilled in the events just mentioned, we are precluded from understanding Obad 1:18, and the parallel passages, Amos 9:11-12, and Num 24:18, as referring to the same events, by the fact that the destruction of Edom, and the capture of Seir by Israel, are to proceed, according to Num 24:18, from the Ruler to arise out of Jacob (the Messiah), and that they were to take place, according to Amos 9:11-12, in connection with the raising up of the fallen hut of David, and according to Obadiah, in the day of Jehovah, along with and after the judgment upon all nations. Consequently the fulfilment of Obad 1:17-21 can only belong to the Messianic times, and that in such a way that it commenced with the founding of the kingdom of Christ on the earth, advances with its extension among all nations, and will terminate in a complete fulfilment at the second coming of our Lord.
Geneva 1599
1:19 And [they of] the south shall possess the (o) mount of Esau; and [they of] the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin [shall possess] Gilead.
(o) He describes how the Church will be enlarged and have great possessions: but this is mainly accomplished under Christ, when that faithful are made heirs and lords of all things by him who is their head.
John Gill
1:19 And they of the south shall possess the land of Esau,.... That is, those Jews that shall dwell in the southern part of the land of Judea shall seize upon the country of Idumea, lying contiguous to them; they shall enlarge their border, and take that into their possession:
and they of the plain the Philistines; or of Sephela, they that shall inhabit the plain, or champaign country of Judea, as the parts of Lydda, Emmaus, and Sharon, were; these shall possess the country of the Philistines, lying near unto them, as Azotus, Gaza, Ashkelon, Gath, and Ekron:
and they shall possess the fields of Ephraim, and the fields of Samaria; all the countries that the ten tribes inhabited, in the times of their idolatry, before their captivity, which the Jews shall now be restored unto:
and Benjamin shall possess Gilead; that tribe shall be so enlarged as to take in the country of Gilead, which lay beyond Jordan, formerly possessed by the, half tribe of Manasseh. Some think this was fulfilled in the times of the Maccabees, when several of these places were taken by Judas, in the Apocrypha:
"17. Then said Judas unto Simon his brother, Choose thee out men, and go and deliver thy brethren that are in Galilee, for I and Jonathan my brother will go into the country of Galaad. 36. From thence went he, and took Casphon, Maged, Bosor, and the other cities of the country of Galaad. 38. So Judas sent men to espy the host, who brought him word, saying, All the heathen that be round about us are assembled unto them, even a very great host.'' (1 Maccabees 5)
but since the land of Judea, and the countries adjacent to it, were never as yet inhabited by the Jews in the form and manner here mentioned, it rather respects their settlement in their own land, in the latter day, when their borders will be greatly enlarged; see Ezek 48:1; or it may regard the enlargement of the church of Christ, either in the first times of the Gospel, when that was spread in those parts, and met with success; see Acts 8:6; or rather in the latter day, when Christ's kingdom will be from sea to sea, and his dominion from the river to the ends of the earth, Ps 72:8; and to which also the following words belong.
John Wesley
1:19 They - The Jews who live in the south parts of Canaan, next Idumea, shall after their return and victories over Edom, possess his country. Of the plain - The Jews who dwell in the plain country, shall enlarge their borders, possess the Philistines country, together with their ancient inheritance. The former was fully accomplished by Hyrcanus. And if this were the time of fulfilling the one, doubtless it was the time of fulfilling the other also. And all the land which the ten tribes possessed, shall again be possessed by the Jews. Gilead - Here is promised a larger possession than ever they had before the captivity; and it does, no doubt, point out the enlargement of the church of Christ in the times of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
1:19 they of the south--The Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the adjoining mountainous region of Edom.
they of the plain--The Jews who shall occupy the low country along the Mediterranean, south and southwest of Palestine, shall possess, in addition to their own territory, the land of "the Philistines," which runs as a long strip between the hills and the sea.
and they shall possess the fields of Ephraim--that is, the rightful owners shall be restored, the Ephraimites to the fields of Ephraim.
Benjamin shall possess Gilead--that is, the region east of Jordan, occupied formerly by Reuben, Gad, and half Manasseh. Benjamin shall possess besides its own territory the adjoining territory eastward, while the two and a half tribes shall in the redistribution occupy the adjoining territory of Moab and Ammon.
1:201:20: Եւ գերութեան սկիզբն ա՛յն իցէ որդւոցն Իսրայելի. երկիր Քանանացւոց մինչեւ ՚ի Սարփաթ. եւ գերութիւնն Երուսաղեմի մինչեւ յԵփրաթա. եւ ժառանգեսցեն զքաղաքս Նագեբայ։
20 Իսրայէլի առաջին աքսորեալները կը ժառանգեն Քանանացիների երկիրը մինչեւ Սարփաթ,իսկ Երուսաղէմի աքսորեալները, որոնք Եփրաթայում էին,կը ժառանգեն Նագեբի քաղաքները:
20 Իսրայէլի որդիներուն այս գերի զօրքերը Քանանացիներուն ունեցածը պիտի ժառանգեն մինչեւ Սարեփթա։Երուսաղէմի գերիները, որոնք Սեփարադի մէջ են, Հարաւային քաղաքները պիտի ժառանգեն։
Եւ գերութեան սկիզբն այն իցէ որդւոցն Իսրայելի, երկիր Քանանացւոց`` մինչեւ ի Սարփաթ, եւ գերութիւնն Երուսաղեմի [20]մինչեւ յԵփրաթա. եւ`` ժառանգեսցեն զքաղաքս [21]Նագեբայ:

1:20: Եւ գերութեան սկիզբն ա՛յն իցէ որդւոցն Իսրայելի. երկիր Քանանացւոց մինչեւ ՚ի Սարփաթ. եւ գերութիւնն Երուսաղեմի մինչեւ յԵփրաթա. եւ ժառանգեսցեն զքաղաքս Նագեբայ։
20 Իսրայէլի առաջին աքսորեալները կը ժառանգեն Քանանացիների երկիրը մինչեւ Սարփաթ,իսկ Երուսաղէմի աքսորեալները, որոնք Եփրաթայում էին,կը ժառանգեն Նագեբի քաղաքները:
20 Իսրայէլի որդիներուն այս գերի զօրքերը Քանանացիներուն ունեցածը պիտի ժառանգեն մինչեւ Սարեփթա։Երուսաղէմի գերիները, որոնք Սեփարադի մէջ են, Հարաւային քաղաքները պիտի ժառանգեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 И переселенные из войска сынов Израилевых завладеют землею Ханаанскою до Сарепты, а переселенные из Иерусалима, находящиеся в Сефараде, получат во владение города южные.
1:20 καὶ και and; even τῆς ο the μετοικεσίας μετοικεσια internment; exile ἡ ο the ἀρχὴ αρχη origin; beginning αὕτη ουτος this; he τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel γῆ γη earth; land τῶν ο the Χαναναίων χαναναιος Chananaios; Khananeos ἕως εως till; until Σαρεπτων σαρεπτα Sarepta καὶ και and; even ἡ ο the μετοικεσία μετοικεσια internment; exile Ιερουσαλημ ιερουσαλημ Jerusalem ἕως εως till; until Εφραθα εφραθα and; even κληρονομήσουσιν κληρονομεω inherit; heir τὰς ο the πόλεις πολις city τοῦ ο the Ναγεβ ναγεβ Nageb; Nayev
1:20 וְ wᵊ וְ and גָלֻ֣ת ḡālˈuṯ גָּלוּת exile הַֽ hˈa הַ the חֵל־ ḥēl- חֵיל rampart הַ֠ ha הַ the זֶּה zzˌeh זֶה this לִ li לְ to בְנֵ֨י vᵊnˌê בֵּן son יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] כְּנַעֲנִים֙ kᵊnaʕᵃnîm כְּנַעֲנִי Canaanite עַד־ ʕaḏ- עַד unto צָ֣רְפַ֔ת ṣˈārᵊfˈaṯ צָרְפַת Zarephath וְ wᵊ וְ and גָלֻ֥ת ḡālˌuṯ גָּלוּת exile יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in סְפָרַ֑ד sᵊfārˈaḏ סְפָרַד Sepharad יִֽרְשׁ֕וּ yˈiršˈû ירשׁ trample down אֵ֖ת ʔˌēṯ אֵת [object marker] עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the נֶּֽגֶב׃ nnˈeḡev נֶגֶב south
1:20. et transmigratio exercitus huius filiorum Israhel omnia Chananeorum usque ad Saraptham et transmigratio Hierusalem quae in Bosforo est possidebit civitates austriAnd the captivity of this host of the children of Israel, all the places of the Chanaanites even to Sarepta: and the captivity of Jerusalem that is in Bosphorus, shall possess the cities of the south.
20. And the captivity of this host of the children of Israel, which are the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the South.
1:20. And the exiles of this army of the sons of Israel, all the places of the Canaanites all the way to Sarepta, and the exiles of Jerusalem who are in Bosphoro, will possess the cities of the South.
1:20. And the captivity of this host of the children of Israel [shall possess] that of the Canaanites, [even] unto Zarephath; and the captivity of Jerusalem, which [is] in Sepharad, shall possess the cities of the south.
And the captivity of this host of the children of Israel [shall possess] that of the Canaanites, [even] unto Zarephath; and the captivity of Jerusalem, which [is] in Sepharad, shall possess the cities of the south:

1:20 И переселенные из войска сынов Израилевых завладеют землею Ханаанскою до Сарепты, а переселенные из Иерусалима, находящиеся в Сефараде, получат во владение города южные.
1:20
καὶ και and; even
τῆς ο the
μετοικεσίας μετοικεσια internment; exile
ο the
ἀρχὴ αρχη origin; beginning
αὕτη ουτος this; he
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
γῆ γη earth; land
τῶν ο the
Χαναναίων χαναναιος Chananaios; Khananeos
ἕως εως till; until
Σαρεπτων σαρεπτα Sarepta
καὶ και and; even
ο the
μετοικεσία μετοικεσια internment; exile
Ιερουσαλημ ιερουσαλημ Jerusalem
ἕως εως till; until
Εφραθα εφραθα and; even
κληρονομήσουσιν κληρονομεω inherit; heir
τὰς ο the
πόλεις πολις city
τοῦ ο the
Ναγεβ ναγεβ Nageb; Nayev
1:20
וְ wᵊ וְ and
גָלֻ֣ת ḡālˈuṯ גָּלוּת exile
הַֽ hˈa הַ the
חֵל־ ḥēl- חֵיל rampart
הַ֠ ha הַ the
זֶּה zzˌeh זֶה this
לִ li לְ to
בְנֵ֨י vᵊnˌê בֵּן son
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
כְּנַעֲנִים֙ kᵊnaʕᵃnîm כְּנַעֲנִי Canaanite
עַד־ ʕaḏ- עַד unto
צָ֣רְפַ֔ת ṣˈārᵊfˈaṯ צָרְפַת Zarephath
וְ wᵊ וְ and
גָלֻ֥ת ḡālˌuṯ גָּלוּת exile
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
סְפָרַ֑ד sᵊfārˈaḏ סְפָרַד Sepharad
יִֽרְשׁ֕וּ yˈiršˈû ירשׁ trample down
אֵ֖ת ʔˌēṯ אֵת [object marker]
עָרֵ֥י ʕārˌê עִיר town
הַ ha הַ the
נֶּֽגֶב׃ nnˈeḡev נֶגֶב south
1:20. et transmigratio exercitus huius filiorum Israhel omnia Chananeorum usque ad Saraptham et transmigratio Hierusalem quae in Bosforo est possidebit civitates austri
And the captivity of this host of the children of Israel, all the places of the Chanaanites even to Sarepta: and the captivity of Jerusalem that is in Bosphorus, shall possess the cities of the south.
1:20. And the exiles of this army of the sons of Israel, all the places of the Canaanites all the way to Sarepta, and the exiles of Jerusalem who are in Bosphoro, will possess the cities of the South.
1:20. And the captivity of this host of the children of Israel [shall possess] that of the Canaanites, [even] unto Zarephath; and the captivity of Jerusalem, which [is] in Sepharad, shall possess the cities of the south.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: В ст. 20-м продолжается раскрытие мысли ст. 19-го о расширении пределов нового теократического царства. Текст ст. 20-го опять возбуждает некоторые недоумения и передается в нашем рус. переводе предположительно. — И переселенные (vegaluh) из войска (uchel hasseh) сынов Израилевых завладеют землею Ханаанскою до Сарепты. При переводе этих слов в рус. т. опущено местоимение hasseh; добавлен гл. irschu, «завладеют»; слово hachel, как и в Вульгате, принято в значении войско (причем предполагается, что hachel есть только иное начертание hachejl ст. 11-го). LХХ, вероятно производя hachel от chalal, перевели его словом h arch, начало, и придали выражению смысл отличный от мазор. текста: в сл. «и преселения начало сие сыном Израилевым». Новые комментаторы (Шегг, Орелли, Кондамен) обыкновенно также принимают hachel в значении войско. Но некоторые придают слову и иное значение, — именно «крепость» (Гитциг), «песок» (по Эвадьду, chel = chol; переселенные с этого песка, т. е. с этого берега). Мысль, однако, во всех указанных случаях получается неясная; непонятно, почему добавлено к слову войско указательное местоимение hasseh — «этот», а также и то, почему выдвигается переселение только войска, когда переселен был весь народ. Ввиду этого, Марти предлагает в hachel hasseh видеть испорченное название места, откуда были переселенные. Гоонакер предлагает вместо hachel hasseh читать hachalah seh. Считая hachalah причастием (с членом) от гл. chul, употребляющегося (Быт VIII:10; Суд III:25) в значении ожидать, Гоонакер слова евр. т. vegaluth hachel-hasseh переводит: «и пленные, ожидающие из сынов Израилевых». Пророк обращается к тем, которые, как он провидит, еще не возвратились в отечество и ожидают этого. Пророк говорит далее отдельно о сынах Израилевых и о пленных из Иерусалима. Землею Хананейскою: в евр. т. неясное ascher kanaanim, у LXX: gh twn Cananaiwn, в Вульг. omnia loca Chan., «все места Хананеян». Местоимение ascher (который), непонятое в теперешнем сочетании, дает основание Новаку и Гоонакеру предположить, что после ascher, соответственно второй половине ст. 20: («находящиеся в Сефараде»), в первоначальном тексте стояло название местности, где обитали пленники, а далее следовал глагол, дополнением к которому являлось слово kanaan (т. е. Финикия, Ис ХXIII:8). — До Сарепты: Сарепта — финикийский город, лежавший между Сидоном и Тиром, известный по совершенному здесь пророком Илиею чуду воскресения сына бедной вдовы (3: Цар XVII:17–23). — А переселенные (vegaluth) из Иерусалима, находящиеся (аscher) в Сефараде (bisepharad), получат во владение (irschu) города (eth araj) южные (hannegev). Речь идет о пленниках из Иерусалима, живущих в Сефараде. Говорится что они, — предполагается — соединившись с домом Иакова, овладеют южными городами. Неизвестно точно, что разумеет пророк под именем Сефарада. LXX вместо этого названия читают: ewV Efraqa, слав. «до Ефрафа». Таргум, сир. пер., Ефр. Сир., средневековые раввины и некоторые христ. комментаторы принимали Сефарад в значении отдаленной страны и, именно, Испании. В Вульг. bisepharad переведено сл. in Bosphora, а в комментарии блаж. Иероним сообщает, что о тождестве Сафарада и Босфора он узнал от того иудея, помощью которого пользовался при своих занятиях. Новые комментаторы отождествляют название Сефарад с упоминаемым в персидских надписях Спарад или Спарда, — названием народа или области, под которою разумеют Мидию или город Сарды (Гитциг, Кнабенбауер), или со Спартою (Кейль), имя которой могло быть известно иудеям через финикиян. Ленорман и Шрадер отождествляют Сефарад с упоминаемым в надписях Саргона Schaparda, областью в юго-вост. части Мидии (Sayce, The land of Sepharad. Expos.Times. 1902, 4, 303). Гоонакер предлагает читать вместо Sepharad — Sepharah и считать это название формой единств. ч. упоминаемого в Библии города Сепарваима (4: Цар XVII:24; ХVIII:34) или вавилонского Сипара. Винклер и за ним Марти отождествляют Сефарад с Separda клинописной литературы и считают его, вошедшим в употребление со времени персидского господства, названием Малой Азии и, в особенности, Фригии. — Города южные (hannegev), в слав. согласно с LXX, «грады Нагевовы».
Adam Clarke: Commentary on the Bible - 1831
1:20: Zarephath - Sarepta, a city of the Sidonians, Kg1 17:9. That is, they should possess the whole city of Phoenicia, called here that of the Canaanites.
Which is in Sepharad - This is a difficult word. Some think the Bosphorus is meant; others, Spain; others, France; others, the Euphrates; others, some district in Chaldea; for there was a city called Siphora, in Mesopotamia, above the division of the Euphrates. Dr. Lightfoot says it was a part of Edom. Those who were captives among the Canaanites should possess the country of the Canaanites; and those whom the Edomites had enslaved should possess the cities of their masters. See Newcome and Lowth.
Albert Barnes: Notes on the Bible - 1834
1:20: And the captivity of this host of the children of Israel - , (it must, I believe, be rendered,) "which are among the Canaanites, as far as Zarephath, and the captivity of Jerusalem which is in Sepharad, shall possess the cities of the South." Obadiah had described how the two tribes, whose were the promises to the house of David, should spread abroad on all sides. Here he represents how Judah should, in its turn, receive into its bosom those now carried away from them; so should all again be one fold.
Zarephath - (probably "smelting-house," and so a place of slave-labor, pronounced Sarepta in Luke) Luk 4:26. belonged to Sidon Kg1 17:9, lying on the sea about halfway between it and Tyre. . These were then, probably, captives, placed by Tyrians for the time in safe keeping in the narrow plain between Lebanon and the sea, intercepted by Tyre itself from their home, and awaiting to be transported to a more distant slavery. These, with those already sold to the Grecians and in slavery at Sardis, formed one whole. They stand as representatives of all who, whatever their lot, had been rent off from the Lord's land, and had been outwardly severed from His heritage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: the captivity of this: Jer 3:18, Jer 33:26; Eze 34:12, Eze 34:13; Hos 1:10, Hos 1:11; Amo 9:14, Amo 9:15; Zac 10:6-10
Zarephath: Kg1 17:9, Kg1 17:10; Luk 4:26, Sarepta
which is in Sepharad, shall possess: or, shall possess that which is in Sepharad, they shall possess, Jer 13:19, Jer 32:44, Jer 33:13
Geneva 1599
1:20 And the captivity of this host of the children of Israel [shall possess] that of the (p) Canaanites, [even] unto Zarephath; and the captivity of Jerusalem, which [is] in Sepharad, shall possess the cities of the south.
(p) By the Canaanites, the Jews mean the Dutchmen, and by Zarephath, France, and by Sepharad, Spain.
John Gill
1:20 And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath,.... That is, the host or army, the great number of the children of Israel, that have been carried captive, upon their return shall possess that part of the land of Israel which was inhabited formerly by the Canaanites, even as far as to Zarephath, said to belong to Zidon, 3Kings 17:10; and called Sarepta of Sidon; see Lk 4:26. It is mentioned by Pliny (h) along with Sidon, where glass was made; and perhaps this place might have its name from the melting of glass in it, from which signifies to melt metals, glass, &c. it is called by Josephus (i) Sarephtha; who says it was not far from Sidon and Tyre, and lay between them: according to an Arabic geographer (k), it was twenty miles from Tyre, and ten from Sidon. Here the Prophet Elijah dwelt for a time; and in the times of Jerom (l) was shown a little tower, said to be his habitation, which travellers visited. Mr. Maundrell (m) speaks of this place as three hours' journey from Sidon, and is now called
"Sarphan, supposed (he says) to be the ancient Sarephath, or Sarepta, so famous for the residence and miracles of the Prophet Elijah; the place shown us for this city consisted of only a few houses on the tops of the mountains, within about half a mile of the sea; but it is more probable the principal part of, the city stood below, in the space between the hills and the sea, there being ruins still to be seen in that place, of a considerable extent?''
Tit was once a place very famous for wine; the wine of Sarepta is often made mention of by writers (n); perhaps vines might grow upon the hills and mountains about it; and this being a city of Phoenicia, on the northern border of the land of Israel, is very fitly observed as the limit of the possession of the Israelites this way;
and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south; the Jews, who were carried captive into Babylon, to Sepharad; some place, though unknown, perhaps in the land of Babylon. Calmet (o) conjectures it may be Sippara or Sipparat, in Mesopotamia, a little above the division of the Euphrates: and the Septuagint version renders it Ephratha; which perhaps is a corruption, of the Euphrates in the present copies: the Vulgate Latin version translates it Bosphorus; and so Jerom, who says that the Hebrew that taught him assured him that Bosphorus was called Sepharad; whither Adrian is said to carry the Jews captive. Kimchi and Aben Ezra interpret it of the present captivity of theirs by Titus, who upon their return to their land shall possess the, southern part of it, which originally belonged to the tribe of Judah, Josh 15:20. If Sepharad, in the Assyrian language, signifies a border, as Jerom says it does, it denotes, as some think, that part of Arabia which borders on the south of Judea, that shall be inhabited by the Jews. Some render the words, "the captivity of Jerusalem shall possess that which is in Sepharad, and the cities of the south": but this is contrary to the accents, unless the words "shall possess" be repeated, and so two clauses made, "the captivity of Jerusalem shall possess that which is in Sepharad; they shall possess the cities of the south". The Targum and Syriac version, instead of Sepharad, have Spain; and so the Jewish writers generally interpret it. By the Canaanites they think are meant the Germans, and the country of Germany; by Zarephath, France; and by Sepharad, Spain; so Aben Ezra, Jarchi, Kimchi, and Ben Melech, fancying that they who are now captives in these countries shall one day possess them: but the prophecy only respects their settlement in their own land, and some parts adjacent to it; or rather the enlargement of the church of Christ in the world. A late learned writer (p), is of opinion that some respect may be had to this passage in the parable of the rich man and Lazarus, in which the former makes mention of "five brethren" that he had, Lk 16:28; and are by the said writer thus reckoned:
1. the house of Jacob; 2. the house of Joseph, which are said to possess the south, with the mountains of Esau, and the plain; 3. Benjamin, which shall possess Gilead; 4. the captives from the Assyrian captivity; 5. the captives from the Jerusalem captivity, namely, by Titus Vespasian, who shall possess the cities of the south.
(h) Nat. Hist. l. 5. c. 19. (i) Antiqu. l. 8. c. 13. sect. 2. (k) Scherif Ibn Idris apud Reland. Palestina Illustrata, tom. 2. l. 3. p. 935. (l) Epitaph. Paulae, fol. 51. M. (m) Journey from Aleppo, &c. p. 48. Ed. 7. (n) Vid. Roland. ut supra. (o) Dictionary, in the word "Sepharad". (p) Teelmanni Specimen, & Explic. Parabol. p. 517.
John Wesley
1:20 The captivity - Those of the ten tribes that were carried away captive by Salmanesar. Of the Canaanites - All the country they anciently possessed with this addition, that what the Canaanites held by force, and the Israelites could not take from them, shall now be possessed by these returned captives. Zarephath - Near Sidon. Of Jerusalem - The two tribes carried captive by Nebuchadnezzar. Sepharad - Probably a region of Chaldea. The cities - All the cities which were once their own.
Robert Jamieson, A. R. Fausset and David Brown
1:20 the captivity of this host--that is, the captives of this multitude of Israelites.
shall possess that of the Canaanites--MAURER translates, "the captives . . . whom the Canaanites (carried away captive into Phœnicia) even unto Zarephath, shall possess the south," namely, Idumea as well as the south (). HENDERSON, similarly, "the captives that are among the Canaanites," &c. But the corresponding clauses of the parallelism are better balanced in English Version, "the ten tribes of Israel shall possess the territory of the Canaanites," namely, Western Palestine and Phœnicia (). "And the captives of Jerusalem (and Judah) shall possess the southern cities," namely, Edom, &c. Each has the region respectively adjoining assigned to it; Israel has the western Canaanite region; Judah, the southern.
even unto Zarephath--near Zidon; called Sarepta in . The name implies it was a place for smelting metals. From this quarter came the "woman of Canaan" (). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon (; ). The Jews when restored shall possess the territory of their ancient oppressors.
in Sepharad--that is, the Bosphorus [JEROME, from his Hebrew Instructor]. Sephar, according to others (). PalÃ&brvbr;ography confirms JEROME. In the cuneiform inscription containing a list of the tribes of Persia [Niebuhr tab. 31.1], before Ionia and Greece, and after Cappadocia, comes the name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bosphorus. It is made an appellative by MAURER. "The Jerusalem captives of the dispersion" (compare ), wherever they be dispersed, shall return and possess the southern cities. Sepharad, though literally the district near the Bosphorus, represents the Jews' far and wide dispersion. JEROME says the name in Assyrian means a boundary, that is, "the Jews scattered in all boundaries and regions."
1:211:21: Եւ ելցեն ապրեալք ՚ի լեռնէ Սիոնի՝ առնուլ վրէ՛ժ ՚ի լեռնէն Եսաւայ. եւ եղիցի Տեառն արքայութիւն։Կատարեցաւ Մարգարէութիւնն Աբդիու:
21 Փրկուածները Սիոնի լեռից ոտքի կը կանգնեն՝վրէժ լուծելու Եսաւի լեռից,եւ կը հաստատուի Տիրոջ արքայութիւնը»:
21 Ազատուողները պիտի ելլեն Սիօն լեռը՝ Եսաւին լեռը դատելու համար Ու թագաւորութիւնը Տէրոջը պիտի ըլլայ»։
Եւ ելցեն [22]ապրեալք ի լեռնէ Սիոնի առնուլ վրէժ ի լեռնէն Եսաւայ, եւ եղիցի Տեառն արքայութիւն:

1:21: Եւ ելցեն ապրեալք ՚ի լեռնէ Սիոնի՝ առնուլ վրէ՛ժ ՚ի լեռնէն Եսաւայ. եւ եղիցի Տեառն արքայութիւն։

Կատարեցաւ Մարգարէութիւնն Աբդիու:

21 Փրկուածները Սիոնի լեռից ոտքի կը կանգնեն՝վրէժ լուծելու Եսաւի լեռից,եւ կը հաստատուի Տիրոջ արքայութիւնը»:
21 Ազատուողները պիտի ելլեն Սիօն լեռը՝ Եսաւին լեռը դատելու համար Ու թագաւորութիւնը Տէրոջը պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21 И придут спасители на гору Сион, чтобы судить гору Исава, и будет царство Господа.
1:21 καὶ και and; even ἀναβήσονται αναβαινω step up; ascend ἄνδρες ανηρ man; husband σεσῳσμένοι σωζω save ἐξ εκ from; out of ὄρους ορος mountain; mount Σιων σιων Siōn; Sion τοῦ ο the ἐκδικῆσαι εκδικεω vindicate; avenge τὸ ο the ὄρος ορος mountain; mount Ησαυ ησαυ Ēsau; Isav καὶ και and; even ἔσται ειμι be τῷ ο the κυρίῳ κυριος lord; master ἡ ο the βασιλεία βασιλεια realm; kingdom
1:21 וְ wᵊ וְ and עָל֤וּ ʕālˈû עלה ascend מֹֽושִׁעִים֙ mˈôšiʕîm ישׁע help בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion לִ li לְ to שְׁפֹּ֖ט šᵊppˌōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] הַ֣ר hˈar הַר mountain עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH הַ ha הַ the מְּלוּכָֽה׃ mmᵊlûḵˈā מְלוּכָה kingship
1:21. et ascendent salvatores in montem Sion iudicare montem Esau et erit Domino regnumAnd saviours shall come up into mount Sion to judge the mount of Esau: and the kingdom shall be for the Lord.
21. And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.
1:21. And the saviors will ascend to mount Zion to judge the mount of Esau. And the kingdom will be for the Lord.
1:21. And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.
And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD' S:

1:21 И придут спасители на гору Сион, чтобы судить гору Исава, и будет царство Господа.
1:21
καὶ και and; even
ἀναβήσονται αναβαινω step up; ascend
ἄνδρες ανηρ man; husband
σεσῳσμένοι σωζω save
ἐξ εκ from; out of
ὄρους ορος mountain; mount
Σιων σιων Siōn; Sion
τοῦ ο the
ἐκδικῆσαι εκδικεω vindicate; avenge
τὸ ο the
ὄρος ορος mountain; mount
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
ἔσται ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
ο the
βασιλεία βασιλεια realm; kingdom
1:21
וְ wᵊ וְ and
עָל֤וּ ʕālˈû עלה ascend
מֹֽושִׁעִים֙ mˈôšiʕîm ישׁע help
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
לִ li לְ to
שְׁפֹּ֖ט šᵊppˌōṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
הַ֣ר hˈar הַר mountain
עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
הַ ha הַ the
מְּלוּכָֽה׃ mmᵊlûḵˈā מְלוּכָה kingship
1:21. et ascendent salvatores in montem Sion iudicare montem Esau et erit Domino regnum
And saviours shall come up into mount Sion to judge the mount of Esau: and the kingdom shall be for the Lord.
1:21. And the saviors will ascend to mount Zion to judge the mount of Esau. And the kingdom will be for the Lord.
1:21. And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: И придут спасители (moschilim) на гору Сион (behar zion): как некогда, во время Судей, Господь воздвигал спасителей Своему народу (Суд III:9, 15; 4: Цар XIII:5; Неем IX:27), так и в будущем Он избавит народ через посредство чрезвычайных мужей, а Едом подвергнется суду Божию. Такими спасителями народа, приготовлявшими Царство Божие, явились Зоровавель, Ездра, Неемия, Маккавеи (Кнабенбауер и средневек. кат. экзегеты). Марти в выражении пророка vealu moschiim, «взойдут на гору Сион спасители», видит указание на то, что эти спасители будут происходить не из Иерусалима, а из провинции, как Маккавеи из Модина. LХХ, а также Ак., Феод., евр. moschiim (спасители) читали как noschaim или muschaim и, потому, перевели сл. anaswzomenoi и seswzomenoi (Ак., Феод.), слав. «спасаемии»; behap zion LXX читали megar zion, слав. «от горы Сиони». — Чтобы судить гору Исава; в слав. «еже отмстити (tou ekdikhsai) гору Исавлю». Марти обращает внимание на то, что в предшествующих стихах говорилось уже об уничтожении Едома; поэтому мысль о суде над Едомом представляется ему излишней, и выражение чтобы судить Исава Марти вычеркивает, как глоссу. Но в образной речи пророка это выражение не является противоречием: это только новое выражение раскрываемой пророком идеи будущего возвышения народа Божия. — Об исполнении пророка Авдия должно заметить следующее. Теснимые с VI в. арабами на севере, едомитяне заняли постепенно южную Палестину, так, что Хеврон стал идумейским городом. С этого времени началась борьба иудеев с едомитянами, достигшая своего высшего развития в эпоху Маккавеев. В 165: г. Иуда Маккавей отнял у едомитян Хеврон (1: Мак V:3, 65), а в 126: г. Иоанн Гиркан совершено подчинил едомитян, обратив их силой в иудейство (Древн XII; VIII, 1; XIII; IX, 1; 1: Мак IV:28–61; V:3, 65; VI:31; 2: Мак X:15; XI:5; XII:32). С этого времени началось слияние идумеев с иудеями, а после разрушения Иерусалима исчезло и самое имя едомитян. Отмеченные факты и могут быть рассматриваемы, как осуществление предсказания Авдия в ст. 17–21: о наследовании иудеями горы Исава. Но, вообще, речь пророка о будущем Едома и Иуды имеет образный характер и связать ее с определенными историческими фактами трудно. Об исполнении ветхозаветных пророчеств о гибели Едома см. К. Кейт. Доказательства истины христианской веры. СПБ. 1870. с. 298–360.
Adam Clarke: Commentary on the Bible - 1831
1:21: And saviours shall come up - Certain persons whom God may choose to be deliverers of his people; such as Zerubbabel, Ezra, Nehemiah, and the Maccabees.
Some think these saviours, מושיעים moshiim, mean the apostles of our Lord. Several MSS. have מושעים mushaim, the preserved; those that are saved, i.e., they who were delivered from the captivity; and those of Mount Zion shall judge, that is, shall execute judgment on the Edomites. And as the Asmonean princes joined the priesthood to the state, it might be what the prophet means when he says, "the kingdom shall be the Lord's," the high priest having both the civil and ecclesiastical power in his own hands. And these actually were masters of Edom, and judged and governed the mountain of Esau. And thus this prophecy appears to have had a very literal fulfillment.
But if we take the whole as referring to the times of the Gospel, which I believe is not its primary sense, it may signify the conversion and restoration of the Jews, and that under Jesus Christ the original theocracy shall be restored; and thus, once more, in the promised land, it may be said: -
המלוכה ליהוה והיתה hammeluchah laihovah vehayethah
"And the kingdom shall belong to Jehovah"
Albert Barnes: Notes on the Bible - 1834
1:21: And saviors shall ascend on Mount Zion - The body should not be without its head; saviours there should be, and those, successively. The title was familiar to them of old Jdg 3:9, Jdg 3:15. "The children of Israel cried unto the Lord, Who raised them up a savior, and he saved them. And the Lord gave unto Israel a savior" Kg2 13:5, in the time of Jehoahaz. Nehemiah says to God, Neh 9:27. "According to Thy manifold mercies, Thou gavest them saviours, who should save them from the hands of their enemies." So there should be thereafter. Such were Judas Maccabeus and his brothers, and Hyrcanus, Alexander, Aristobulus. They are said to "ascend" as to a place of dignity, to "ascend on Mount Zion;" not to go up thither "ward," but to dwell and abide "in" it, which aforetime was defiled, which now was to be holy.
He ends, as he began, with Mount Zion, the "holy hill," where God was pleased to dwell Psa 2:6; Psa 68:16, to Rev_eal Himself. In both, is the judgment of Esau. Mount Zion stands over against Mount Esau, God's holy mount against the mountains of human pride, the Church against the world. And with this agrees the office assigned, which is almost more than that of man. He began his prophecy of the deliverance of God's people, "In Mount Zion shall be an escaped remnant;" he ends, "saviors shall ascend on Mount Zion:" he began, "it shall be" holiness;" he closes, "and the kingdom shall be the Lord's. To judge the mount of Esau." Judges, appointed by God, judge His people; saviours, raised up by God, deliver them. But once only does Ezekiel speak of man's judging another nation, as the instrument of God Eze 24:14. "I, the Lord, have spoken it - and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways and according to thy doings shall they judge thee, saith the Lord God." But it is the prerogative of God. And so, while the word "saviours" includes those who, before and afterward, were the instruments of God in saving His Church and people, yet, all saviours shadowed forth or back the one Saviour, who alone has the office of Judge, in whose kingdom, and associated by Him with Him Co1 6:2, "the saints shall judge the world," as He said to His Apostles Mat 19:28, "ye which have followed Me, in the regeneration when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." And the last words must at all times have recalled that great prophecy of the Passion, and of its fruits in the conversion of the Pagan, from which it is taken - Ps. 22.
The outward incorporation of Edom in Judah through Hyrcanus was but a shadow of that inward union, when the kingdom of God was established upon earth, and Edom was enfolded in the one kingdom of Christ, and its cities, from where had issued the wasters and deadly foes of Judah, became the sees of Christian Bishops. And in this way too Edom was but the representative of others, aliens from and enemies to God, to whom His kingdom came, in whom He reigns and will reign, glorified foRev_er in His saints, whom He has redeemed with His most precious Blood.
And the kingdom shall be the Lord's - Majestic, comprehensive simplicity of prophecy! All time and eternity, the struggles of time and the rest of eternity, are summed up in those three words ; Zion and Edom retire from sight; both are comprehended in that one kingdom, and God is "all in all" Co1 15:28. The strife is ended; not that ancient strife only between the evil and the good, the oppressor and the oppressed, the subduer and the subdued; but the whole strife and disobedience of the creature toward the Creator, man against his God. Outward prosperity had passed away, since David had said the great words Psa 22:28, "the kingdom is the Lord's." Dark days had come. Obadiah saw on and beyond to darker yet, but knits up all his prophecy in this; "the kingdom shall be the Lord's." Daniel saw what Obadiah foresaw, the kingdom of Judah also broken; yet, as a captive, he repeated the same to the then monarch of the world Jer 50:28, "the hammer of the whole earth," which had broken in pieces the petty kingdom of Judah, and carried captive its people (Dan 2:44, add Dan 7:14, Dan 7:27); "the God of heaven shall set up a kingdom, which shall never be destroyed."
Zechariah saw the poor fragments which returned from the captivity and their poor estate, yet said the same;" Zac 14:9, "The Lord shall be king over all the earth." All at once that kingdom came; the fishermen, the tax gatherer and the tentmaker were its captains; the scourge, the claw, thongs, rack, hooks, sword, fire, torture, the red-hot iron seat, the cross, the wild-beast, not employed, but endured, were its arms; the dungeon and the mine, its palaces; fiery words of truth, its Psa 45:5, "sharp arrows in the hearts of the King's enemies;" for One spake by them, whose word "is with power." The strong sense of the Roman, the acuteness of the Greek, and the simplicity of the Barbarian, cast away their unbelief or their misbelief, and joined in the one song Rev 19:6, "The Lord God Omnipotent reigneth." The imposture of Mohammed, however awfully it rent off countless numbers from the faith of Christ, still was forced to spread the worship of the One God, who, when the prophets spake, seemed to be the God of the Jews only.
Who could foretell such a kingdom, but He who alone could found it, who alone has for these 18 centuries preserved, and now is anew enlarging it, God Omnipotent and Omniscient, who waked the hearts which He had made, to believe in Him and to love Him? Blessed peaceful kingdom even here, in this valley of tears and of strife, where God rules the soul, freeing it from the tyranny of the world and Satan and its own passions, inspiring it to know Himself, the Highest Truth, and to love Him who is love, and to adore Him who is infinite majesty! Blessed kingdom, in which God reigns in us by grace, that He may bring us to His heavenly kingdom, where is the manifest vision of Himself, and perfect love of Him, blissful society, eternal fruition of Himself ; "where is supreme and certain security, secure tranquility, tranquil security, joyous happiness, happy eternity, eternal blessedness, blessed vision of God foRev_er, where is perfect love, fear none, eternal day and One Spirit in all!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: saviours: Jdg 2:16, Jdg 3:9; Kg2 13:5; Isa 19:20; Dan 12:3; Joe 2:32; Mic 5:4-9; Zac 9:11-17, Zac 10:5-12; Ti1 4:16; Jam 5:20
to judge: Psa 149:5-9; Dan 7:27; Luk 22:30; Co1 6:2, Co1 6:3; Rev 19:11-13, Rev 20:4
and the: Psa 2:6-9, Psa 22:28, Psa 102:15; Isa 9:6, Isa 9:7; Dan 2:35, Dan 2:44, Dan 7:14, Dan 7:27; Zac 14:9; Mat 6:10, Mat 6:13; Luk 1:32, Luk 1:33; Rev 11:15, Rev 19:6
Next: Jonah Chapter 1
Geneva 1599
1:21 And (q) saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.
(q) Meaning that God will raise up in his Church those who will rule and govern for the defence of it, and for the destruction of his enemies under the Messiah, whom the Prophet here calls the Lord and head of this kingdom.
John Gill
1:21 And saviours shall come upon Mount Zion,.... Which according to some, is to be understood literally, either of Zerubbabel and Joshua, after the return of the Jews from the Babylonish captivity, who were the restorers of, their civil and church state; or rather of Judas Maccabeus and his brethren, who saved the people of the Jews from Antiochus and his generals, called "saviours", as the judges of old were, Neh 9:27; but it is best to interpret these saviours of the apostles of Christ, and ministers of the word; and especially of the preachers of the Gospel in the latter days; called "saviours", because they publish salvation, preach the Gospel of it, show unto men the way of salvation; and so they, and the word preached by them, are the means and instruments of the salvation of men; otherwise Christ is the only Saviour of God's appointing and sending; and who came to effect salvation, and is become the author of it, nor is it in any others; see Ti1 4:16; these in great numbers, in the latter day, wilt appear on Mount Zion, or in the church of Christ, and, shall openly and publicly, as on a mountain, declare the everlasting Gospel; these will be with Christ the Lamb, among the 144,000 upon Mount Zion, Rev_ 14:1. Kimchi and Ben Melech say, these are the King Messiah and his companions, the seven shepherds and eight principal men, Mic 5:5. Aben Ezra says the words refer to time to come; according to Baalhatturim on Gen 32:4; they will be fulfilled about the end of the sixth Millennium, when they expect the Messiah; and they are applied to times of the Messiah both by ancient and more modern Jews. In their ancient book of Zohar (q) it is said,
"when the Messiah shall arise, Jacob shall take his portion above and below; and Esau shall be utterly destroyed, and shall have no portion and inheritance in the world, according to Obad 1:18; but Jacob shall inherit two worlds, this world and the world to come; and of that time is it written, "and saviours shall come upon Mount Zion", &c.''
So, in the Jerusalem Talmud (r),
"says R. Hona, we do not find that Jacob our father went to Seir (see Gen 33:14;) R. Joden, the son of Rabbi, says, in future times (the world to come, the days of the Messiah), is it not said, "and saviours shall come upon Mount Zion, to judge the mount of Esau?"''
And to much the same purpose it is said in one of their ancient Midrasses (s) or expositions,
"we have turned over all the Scripture, and we do not find that Jacob stood with Esau on Seir; he (God) said, until now it is with me to make judges and saviours stand, to take vengeance on that man, as it is said, "and saviours shall come up", &c.''
And the Cabalistic writers (t) thus paraphrase the words,
""and saviours shall come up"; who are the Lord of hosts, and the God of hosts: "on Mount Zion"; which is, the mystery of the living God: "to judge the mount of Esau"; which is Mount Seir.''
So Maimonides (u), quoting the passage in Num 24:18, "Seir also shall be a possession for his enemies", adds, by way of explanation, this is the King Messiah, of whom it is said, "and saviours shall come upon Mount Zion". The work and business of these saviours will be,
to judge the mount of Esau; to take vengeance on the Edomites, for their ill usage of the children of Judah, as the Jewish commentators generally interpret it: or rather, as Gospel ministers are these saviours, it expresses their business; which as it is to declare that whoever believes in Christ shall be saved, so that whoever does not shall be damned; and to convince impenitent and believing sinners of their sin and danger, and their need of Christ, judging and condemning, those that remain so: and moreover, as Esau and Edom signify antichrist, the sense is, that they shall publish proclaim the judgment of God upon antichrist, declare it to be near, yea, to be done; and shall express their approbation of the justice: of God in it, and shall call upon the saints to rejoice at it, Rev_ 14:6; yea, these saviours may include the Christian princes, that shall pour out the vials of God's wrath upon the antichristian states;
and the kingdom shall be the Lord's: the Lord Christ's, who is the one Jehovah with the Father and Spirit; meaning not the government of the world, to which he has a natural right as Creator, and which is generally ascribed to Jehovah the Father; nor the government of the church in this present state, which is Christ's already, and ever was: but the government of it in the latter day, when he will take to himself his great power, and reign; when his kingdom will be more visible, spiritual, glorious; and extensive; when the kingdoms of this world will become his, the Pagan, Papal, and Mahometan kingdoms, even all the kingdoms and nations of the earth; he will be King over all the earth; there will be but one Lord and King, and whose kingdom is an everlasting one; it shall never come into other hands; this will continue till the personal reign takes place, and that will issue in the ultimate glory; see Rev_ 11:15.
(q) In Gen. fol. 85. 1. (r) T. Hieros. Avoda Zara, fol. 40. 3. (s) Debarim Rabba, fol. 234. 4. (t) Kabala Denudata, par. 1. p. 283. (u) Hilchot Melachim, c. 11. sect. 1.
John Wesley
1:21 Saviours - Deliverers, literally the leaders of those captive troops, who shall come up from Babylon, such as Zerubbabel, Ezra, and Nehemiah. Mystically, Christ and his apostles, and other preachers of the gospel. To judge - To avenge Israel upon Edom. The Lord's - The God of Israel, Jehovah, shall be honoured, obeyed, and worshipped by all.
Robert Jamieson, A. R. Fausset and David Brown
1:21 saviours--There will be in the kingdom yet to come no king, but a prince; the sabbatic period of the judges will return (comparethe phrase so frequent in Judges, only once found in the times of the kings, , "the land had rest"), when there was no visible king, but God reigned in the theocracy. Israelites, not strangers, shall dispense justice to a God-fearing people (; Eze. 45:1-25). The judges were not such a burden to the people as the kings proved afterwards (). In their time the people more readily repented than under the kings (compare ), [ROOS]. Judges were from time to time raised up as saviours or deliverers of Israel from the enemy. These, and the similar deliverers in the long subsequent age of Antiochus, the Maccabees, who conquered the Idumeans (as here foretold, compare II Maccabees 10:15,23), were types of the peaceful period yet to come to Israel.
to judge . . . Esau--to punish (so "judge," ) . . . Edom (compare , ). Edom is the type of Israel's and God's last foes ().
kingdom shall be the Lord's--under Messiah (; , ; ; ; ; ).