Yesaya 63:1
Konteks63:1 Who is this who comes from Edom, 1
dressed in bright red, coming from Bozrah? 2
Who 3 is this one wearing royal attire, 4
who marches confidently 5 because of his great strength?
“It is I, the one who announces vindication,
and who is able to deliver!” 6
Mazmur 137:7
Konteks137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 7
They said, “Tear it down, tear it down, 8
right to its very foundation!”
Yeremia 49:7-22
Konteks49:7 The Lord who rules over all 9 spoke about Edom. 10
“Is wisdom no longer to be found in Teman? 11
Can Edom’s counselors not give her any good advice? 12
Has all of their wisdom turned bad? 13
49:8 Turn and flee! Take up refuge in remote places, 14
you people who live in Dedan. 15
For I will bring disaster on the descendants of Esau.
I have decided it is time for me to punish them. 16
49:9 If grape pickers came to pick your grapes,
would they not leave a few grapes behind? 17
If robbers came at night,
would they not pillage only what they needed? 18
49:10 But I will strip everything away from Esau’s descendants.
I will uncover their hiding places so they cannot hide.
Their children, relatives, and neighbors will all be destroyed.
Not one of them will be left!
49:11 Leave your orphans behind and I will keep them alive.
Your widows too can depend on me.” 19
49:12 For the Lord says, “If even those who did not deserve to drink from the cup of my wrath must drink from it, do you think you will go unpunished? You will not go unpunished, but must certainly drink from the cup of my wrath. 20 49:13 For I solemnly swear,” 21 says the Lord, “that Bozrah 22 will become a pile of ruins. It will become an object of horror and ridicule, an example to be used in curses. 23 All the towns around it will lie in ruins forever.”
49:14 I said, 24 “I have heard a message from the Lord.
A messenger has been sent among the nations to say,
‘Gather your armies and march out against her!
Prepare to do battle with her!’” 25
49:15 The Lord says to Edom, 26
“I will certainly make you small among nations.
I will make you despised by all humankind.
49:16 The terror you inspire in others 27
and the arrogance of your heart have deceived you.
You may make your home in the clefts of the rocks;
you may occupy the highest places in the hills. 28
But even if you made your home where the eagles nest,
I would bring you down from there,”
says the Lord.
49:17 “Edom will become an object of horror.
All who pass by it will be filled with horror;
they will hiss out their scorn
because of all the disasters that have happened to it. 29
49:18 Edom will be destroyed like Sodom and Gomorrah
and the towns that were around them.
No one will live there.
No human being will settle in it,”
says the Lord.
49:19 “A lion coming up from the thick undergrowth along the Jordan 30
scatters the sheep in the pastureland around it. 31
So too I will chase the Edomites off their land. 32
Then I will appoint over it whomever I choose. 33
For there is no one like me, and there is no one who can call me to account. 34
There is no 35 ruler 36 who can stand up against me.
49:20 So listen to what I, the Lord, have planned against Edom,
what I intend to do to 37 the people who live in Teman. 38
Their little ones will be dragged off.
I will completely destroy their land because of what they have done. 39
49:21 The people of the earth will quake when they hear of their downfall. 40
Their cries of anguish will be heard all the way to the Gulf of Aqaba. 41
49:22 Look! Like an eagle with outspread wings,
a nation will soar up and swoop down on Bozrah.
At that time the soldiers of Edom will be as fearful
as a woman in labor.” 42
Yehezkiel 25:12-14
Konteks25:12 “This is what the sovereign Lord says: ‘Edom 43 has taken vengeance against the house of Judah; they have made themselves fully culpable 44 by taking vengeance 45 on them. 46 25:13 So this is what the sovereign Lord says: I will stretch out my hand against Edom, and I will kill the people and animals within her, 47 and I will make her desolate; from Teman to Dedan they will die 48 by the sword. 25:14 I will exact my vengeance upon Edom by the hand of my people Israel. They will carry out in Edom my anger and rage; they will experience 49 my vengeance, declares the sovereign Lord.’”
Amos 1:11-12
Konteks1:11 This is what the Lord says:
“Because Edom has committed three crimes 50 –
make that four! 51 – I will not revoke my decree of judgment. 52
He chased his brother 53 with a sword;
he wiped out his allies. 54
In his anger he tore them apart without stopping to rest; 55
in his fury he relentlessly attacked them. 56
1:12 So I will set Teman 57 on fire;
fire 58 will consume Bozrah’s 59 fortresses.”
Obaja 1:1-9
Konteks1:1 The vision 60 that Obadiah 61 saw. 62
The Lord God 63 says this concerning 64 Edom: 65
We have heard a report from the Lord.
An envoy was sent among the nations, saying, 66
“Arise! Let us make war against Edom!” 67
1:2 The Lord says, 68 “Look! I will 69 make you a weak nation; 70
you will be greatly despised!
1:3 Your presumptuous heart 71 has deceived you –
you who reside in the safety of the rocky cliffs, 72
whose home is high in the mountains. 73
You think to yourself, 74
‘No one can 75 bring me down to the ground!’ 76
1:4 Even if you were to soar high like an eagle, 77
even if you 78 were to make your nest among the stars,
I can bring you down even from there!” says the Lord.
1:5 “If thieves came to rob you 79 during the night, 80
they would steal only as much as they wanted! 81
If grape pickers came to harvest your vineyards, 82
they would leave some behind for the poor! 83
But you will be totally destroyed! 84
1:6 How the people of Esau 85 will be thoroughly plundered! 86
Their 87 hidden valuables will be ransacked! 88
1:7 All your allies 89 will force 90 you from your homeland! 91
Your treaty partners 92 will deceive you and overpower you.
Your trusted friends 93 will set an ambush 94 for 95 you
that will take you by surprise! 96
1:8 At that time,” 97 the Lord says,
“I will destroy the wise sages of Edom! 98
the advisers 99 from Esau’s mountain! 100
1:9 Your warriors will be shattered, O Teman, 101
so that 102 everyone 103 will be destroyed 104 from Esau’s mountain!
Maleakhi 1:4
Konteks1:4 Edom 105 says, “Though we are devastated, we will once again build the ruined places.” So the Lord who rules over all 106 responds, “They indeed may build, but I will overthrow. They will be known as 107 the land of evil, the people with whom the Lord is permanently displeased.
[63:1] 1 sn Edom is here an archetype for the Lord’s enemies. See 34:5.
[63:1] 2 tn Heb “[in] bright red garments, from Bozrah.”
[63:1] 3 tn The interrogative particle is understood by ellipsis; note the first line of the verse.
[63:1] 4 tn Heb “honored in his clothing”; KJV, ASV “glorious in his apparel.”
[63:1] 5 tc The Hebrew text has צָעָה (tsa’ah), which means “stoop, bend” (51:14). The translation assumes an emendation to צָעַד (tsa’ad, “march”; see BDB 858 s.v. צָעָה).
[63:1] 6 tn Heb “I, [the one] speaking in vindication [or “righteousness”], great to deliver.”
[137:7] 7 tn Heb “remember, O
[137:7] 8 tn Heb “lay [it] bare, lay [it] bare.”
[49:7] 9 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
[49:7] 10 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
[49:7] 11 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
[49:7] 12 tn Heb “Has counsel perished from men of understanding?”
[49:7] 13 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
[49:8] 14 tn Heb “make deep to dwell.” The meaning of this phrase is debated. Some take it as a reference for the Dedanites who were not native to Edom to go down from the heights of Edom and go back home (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 330). The majority of commentaries, however, take it as a reference to the Dedanites disassociating themselves from the Edomites and finding remote hiding places to live in (so J. A. Thompson, Jeremiah [NICOT], 718). For the options see W. L. Holladay, Jeremiah (Hermeneia), 2:375.
[49:8] 15 sn Dedan. The Dedanites were an Arabian tribe who lived to the southeast of Edom. They are warned here to disassociate themselves from Edom because Edom is about to suffer disaster.
[49:8] 16 tn Heb “For I will bring the disaster of Esau upon him, the time when I will punish him.” Esau was the progenitor of the tribes and nation of Edom (cf. Gen 36:1, 8, 9, 19).
[49:9] 17 tn The translation of this verse is generally based on the parallels in Obad 5. There the second line has a ה interrogative in front of it. The question can still be assumed because questions can be asked in Hebrew without a formal marker (cf. GKC 473 §150.a and BDB 519 s.v. לֹא 1.a[e] and compare usage in 2 Kgs 5:26).
[49:9] 18 tn The tense and nuance of the verb translated “pillage” are both different than the verb in Obad 5. There the verb is the imperfect of גָּנַב (ganav, “to steal”). Here the verb is the perfect of a verb which means to “ruin” or “spoil.” The English versions and commentaries, however, almost all render the verb here in much the same way as in Obad 5. The nuance must mean they only “ruin, destroy” (by stealing) only as much as they need (Heb “their sufficiency”), and the verb is used as metonymical substitute, effect for cause. The perfect must be some kind of a future perfect; “would they not have destroyed only…” The negative question is carried over by ellipsis from the preceding lines.
[49:11] 19 tn Or “Their children and relatives will all be destroyed. And none of their neighbors will say, ‘Leave your orphans with me and I’ll keep them alive. Your widows can trust in me.’” This latter interpretation is based on a reading in a couple of the Greek versions (Symmachus and Lucian) and is accepted by a number of the modern commentaries, (J. Bright, J. A. Thompson, W. L. Holladay, and G. L. Keown, P. J. Scalise, T. G. Smothers). However, the majority of modern English versions do not follow it and lacking any other Hebrew or versional evidence it is probable that this is an interpretation to explain the mitigation of what appears as a prophecy of utter annihilation. There have been other cases in Jeremiah where a universal affirmation (either positive or negative) has been modified in the verses that follow. The verb in the second line תִּבְטָחוּ (tivtakhu) is highly unusual; it is a second masculine plural form with a feminine plural subject. The form is explained in GKC 127-28 §47.k and 160-61 §60.a, n. 1 as a pausal substitution for the normal form תִּבְטַחְנָה (tivtakhnah) and a similar form in Ezek 37:7 cited as a parallel.
[49:12] 20 tn The words “of my wrath” after “cup” in the first line and “from the cup of my wrath” in the last line are not in the text but are implicit in the metaphor. They have been supplied in the translation for clarity.
[49:12] sn The reference here is to the cup of God’s wrath which is connected with the punishment of war at the hands of the Babylonians referred to already in Jer 25:15-29. Those who do not deserve to drink are the innocent victims of war who get swept away with the guilty. Edom was certainly not one of the innocent victims as is clear from this judgment speech and those referred to in the study note on 49:7.
[49:13] 21 tn Heb “I swear by myself.” See 22:5 and the study note there.
[49:13] 22 sn Bozrah appears to have been the chief city in Edom, its capital city (see its parallelism with Edom in Isa 34:6; 63:1; Jer 49:22). The reference to “its towns” (translated here “all the towns around it”) could then be a reference to all the towns in Edom. It was located about twenty-five miles southeast of the southern end of the Dead Sea apparently in the district of Teman (see the parallelism in Amos 1:12).
[49:13] 23 tn See the study note on 24:9 for the rendering of this term.
[49:14] 24 tn The words “I said” are not in the text but it is generally agreed that the words that follow are Jeremiah’s. These words are supplied in the translation to make clear that the speaker has shifted from the
[49:14] 25 tn Heb “Rise up for battle.” The idea “against her” is implicit from the context and has been supplied in the translation for clarity.
[49:15] 26 tn The words “The
[49:16] 27 tn The meaning of this Hebrew word (תִּפְלֶצֶת, tifletset) is uncertain because it occurs only here. However, it is related to a verb root that refers to the shaking of the pillars (of the earth) in Job 9:6 and a noun (מִפְלֶצֶת, mifletset) that refers to “horror” or “shuddering” used in Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6. This is the nuance that is accepted by BDB, KBL, HAL and a majority of the modern English versions. The suffix is an objective genitive. The fact that the following verb is masculine singular suggests that the text here (הִשִּׁיא אֹתָךְ, hishi’ ’otakh) is in error for הִשִּׁיאָתָךְ (hishi’atakh; so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 327, n. 16.a).
[49:16] 28 tn The Hebrew text of the first four lines reads: “Your terror [= the terror you inspire] has deceived you, [and] the arrogance of your heart, you who dwell in the clefts of the rock, who occupy the heights of the hill.” The sentence is broken up and restructured to better conform with English style.
[49:17] 29 sn This verse is very similar to Jer 19:8 where the same judgment is pronounced on Jerusalem. For the meaning of some of the terms here (“hiss out their scorn” and “all the disasters that have happened to it”) see the notes on that verse.
[49:19] 30 tn See the study note on Jer 12:5 for the rendering of this term.
[49:19] 31 tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.
[49:19] 32 tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argi’ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).
[49:19] 33 tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.
[49:19] 34 tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.
[49:19] 35 tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.
[49:19] 36 tn The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).
[49:20] 37 tn Heb “Therefore listen to the plan of the
[49:20] 38 sn Teman here appears to be a poetic equivalent for Edom, a common figure of speech in Hebrew poetry where the part is put for the whole. “The people of Teman” is thus equivalent to all the people of Edom.
[49:20] 39 tn Heb “They will surely drag them off, namely the young ones of the flock. He will devastate their habitation [or their sheepfold] on account of them.” The figure of the lion among the flock of sheep appears to be carried on here where the people are referred to as a flock and their homeland is referred to as a sheepfold. It is hard, however, to carry the figure over here into the translation, so the figures have been interpreted instead. Both of these last two sentences are introduced by a formula that indicates a strong affirmative oath (i.e., they are introduced by אִם לֹא [’im lo’; cf. BDB 50 s.v. אִם 1.b(2)]). The subject of the verb “they will drag them off” is the indefinite third plural which may be taken as a passive in English (cf. GKC 460 §144.g). The subject of the last line is the
[49:21] 40 tn Heb “The earth will quake when at the sound of their downfall.” However, as in many other places “earth” stands here metonymically for the inhabitants or people of the earth (see E. W. Bullinger, Figures of Speech, 578-79, and compare usage in 2 Sam 15:23; Ps 66:4).
[49:21] 41 tn Heb “the Red Sea,” of which the Gulf of Aqaba formed the northeastern arm. The land of Edom once reached this far according to 1 Kgs 9:26.
[49:22] 42 sn Compare Jer 48:40-41 for a similar prophecy about Moab. The parallelism here suggests that Bozrah, like Teman in v. 20, is a poetic equivalent for Edom.
[25:12] 43 sn Edom was located south of Moab.
[25:12] 44 tn Heb “and they have become guilty, becoming guilty.” The infinitive absolute following the finite verb makes the statement emphatic and draws attention to the degree of guilt incurred by Edom due to its actions.
[25:12] 45 tn Heb “and they have taken vengeance.”
[25:12] 46 sn Edom apparently in some way assisted in the destruction of Jerusalem in 587/6
[25:13] 47 tn Heb “and I will cut off from her man and beast.”
[1:11] 50 tn Traditionally, “transgressions” (KJV, ASV, NASB, NRSV) or “sins” (NIV). For an explanation of the atrocities outlined in this oracle as treaty violations of God’s mandate to Noah in Gen 9:5-7, see the note on the word “violations” in 1:3.
[1:11] 51 tn Heb “Because of three violations of Edom, even because of four.”
[1:11] sn On the three…four style that introduces each of the judgment oracles of chaps. 1-2 see the note on the word “four” in 1:3.
[1:11] 52 tn Heb “I will not bring it [or “him”] back.” The translation understands the pronominal object to refer to the decree of judgment that follows; the referent (the decree) has been specified in the translation for clarity. For another option see the note on the word “judgment” in 1:3.
[1:11] 53 sn It is likely that “brother” refers here to a treaty partner (see the note on the word “brotherhood” in 1:9). However, it is possible, if Israel is in view, that Edom’s ancient blood relationship to God’s people is alluded to here. Cf. NCV, NLT “their relatives, the Israelites.”
[1:11] 54 tn Or “He stifled his compassion.” The Hebrew term רָחֲמָיו (rakhamayv) is better understood here (parallel to “brother/treaty partner”) as a reference to “allies” which Edom betrayed. An Aramaic cognate is attested (see DNWSI 2:1069-70). See M. Fishbane, “The Treaty Background of Amos 1:11 and Related Matters,” JBL 89 (1970): 313-18; idem, “Critical Note: Additional Remarks on rh£myw (Amos 1:11),” JBL 91 (1972): 391-93; and M. Barré, “Amos 1:11 reconsidered,” CBQ 47 (1985) 420-27. Some argue that the clause is best translated as “and destroyed his womenfolk.” רַחַם (rakham) means “womb”; the plural here would be a metonymy for “women” and could establish a parallel with the atrocity of 1:13. See S. M. Paul, Amos (Hermeneia), 64-65.
[1:11] 55 tn Heb “his anger tore continually.” The Hebrew verb טָרַף (taraf, “tear apart”) is often used of an animal tearing apart its prey. The word picture here is that of a vicious predator’s feeding frenzy.
[1:11] 56 tn Traditionally, “he kept his fury continually.” The Hebrew term שְׁמָרָה (shÿmarah) could be taken as a Qal perfect 3rd person masculine singular with 3rd person feminine singular suffix (with mappiq omitted), “he kept it” (NASB, NKJV, NRSV). It is also possible in light of the parallelism that שָׁמַר (shamar) is a rare homonym cognate to an Akkadian verb meaning “to rage; to be furious.” Repointing the verb as שָׁמְרָה (shamÿrah, third person feminine singular), one could translate literally, “his fury raged continually” (NIV, NJPS).
[1:12] 57 sn Teman was an important region (or perhaps city) in Edom.
[1:12] 58 tn Heb “it”; the referent (the fire mentioned in the previous line) has been specified in the translation for clarity.
[1:12] 59 sn Bozrah was a city located in northern Edom.
[1:1] 60 sn The date of the book of Obadiah is very difficult to determine. Since there is no direct indication of chronological setting clearly suggested by the book itself, and since the historical identity of the author is uncertain as well, a possible date for the book can be arrived at only on the basis of internal evidence. When did the hostile actions of Edom against Judah that are described in this book take place? Many nineteenth-century scholars linked the events of the book to a historical note found in 2 Kgs 8:20 (cf. 2 Chr 21:16-17): “In [Jehoram’s] days Edom rebelled from under the hand of Judah and established a king over themselves.” If this is the backdrop against which Obadiah should be read, it would suggest a ninth-century
[1:1] 61 sn The name Obadiah in Hebrew means “servant of the
[1:1] 62 tn Heb “the vision of Obadiah” (so KJV, NAB, NASB, NIV, NRSV); TEV “This is the prophecy of Obadiah.”
[1:1] 63 tn Heb “Lord
[1:1] 64 tn The Hebrew preposition לְ (lÿ) is better translated here “concerning” (so KJV, ASV, NASB, NRSV, NLT) or “about” (so NIV, NCV, TEV, CEV) Edom rather than “to” Edom, although much of the book does speak directly to Edom.
[1:1] 65 sn The name Edom derives from a Hebrew root that means “red.” Edom was located to the south of the Dead Sea in an area with numerous rocky crags that provided ideal military advantages for protection. Much of the sandstone of this area has a reddish color. The Edomites were descendants of Esau, the brother of Jacob (Gen 25:19-26).
[1:1] 66 tn Although the word “saying” is not in the Hebrew text, it has been supplied in the translation because what follows seems to be the content of the envoy’s message. Cf. ASV, NASB, NCV, all of which supply “saying”; NIV, NLT “to say.”
[1:1] 67 tn Heb “Arise, and let us arise against her in battle!” The term “Edom” is not in the Hebrew text, but has been supplied in the translation to specify the otherwise ambiguous referent of the term “her.”
[1:2] 68 tn The introductory phrase “the
[1:2] 69 tn The Hebrew perfect verb form used here usually describes past events. However, here and several times in the following verses it is best understood as portraying certain fulfillment of events that at the time of writing were still future. It is the perfect of certitude. See GKC 312-13 §106.n; Joüon 2:363 §112.h.
[1:2] 70 sn Heb “I will make you small among the nations” (so NAB, NASB, NIV); NRSV “least among the nations”; NCV “the smallest of nations.”
[1:3] 71 tn Heb “the presumption of your heart”; NAB, NIV “the pride of your heart”; NASB “arrogance of your heart.”
[1:3] 72 tn Heb “in the concealed places of the rock”; KJV, NAB, NASB, NIV, NRSV “in the clefts of the rock”; NCV “the hollow places of the cliff”; CEV “a mountain fortress.”
[1:3] sn The word rock in Hebrew (סֶלַע, sela’) is a wordplay on Sela, the name of a prominent Edomite city. Its impregnability was a cause for arrogance on the part of its ancient inhabitants.
[1:3] 73 tn Heb “on high (is) his dwelling”; NASB “in the loftiness of your dwelling place”; NRSV “whose dwelling (abode NAB) is in the heights.”
[1:3] 74 tn Heb “the one who says in his heart.”
[1:3] 75 tn The Hebrew imperfect verb used here is best understood in a modal sense (“Who can bring me down?”) rather than in the sense of a simple future (“Who will bring me down?”). So also in v. 4 (“I can bring you down”). The question is not so much whether this will happen at some time in the future, but whether it even lies in the realm of possible events. In their hubris the Edomites were boasting that no one had the capability of breaching their impregnable defenses. However, their pride caused them to fail to consider the vast capabilities of Yahweh as warrior.
[1:3] 76 tn Heb “Who can bring me down?” This rhetorical question implies a negative answer: “No one!”
[1:4] 77 sn The eagle was often used in the ancient Near East as a symbol of strength and swiftness.
[1:4] 78 tc The present translation follows the reading תָּשִׂים (tasim; active) rather than שִׁים (sim; passive) of the MT (“and your nest be set among the stars,” NAB). Cf. LXX, Syriac, Vg.
[1:5] 79 sn Obadiah uses two illustrations to show the totality of Edom’s approaching destruction. Both robbers and harvesters would have left at least something behind. Such will not be the case, however, with the calamity that is about to befall Edom. A virtually identical saying appears in Jer 49:9-10.
[1:5] 80 tn Heb “If thieves came to you, or if plunderers of the night” (NRSV similar). The repetition here adds rhetorical emphasis.
[1:5] 81 tn Heb “Would they not have stolen only their sufficiency?” The rhetorical question is used to make an emphatic assertion, which is perhaps best represented by the indicative form in the translation.
[1:5] 82 tn Heb “If grape pickers came to you.” The phrase “to harvest your vineyards” does not appear in the Hebrew, but is supplied in the translation to clarify the point of the entire simile which is assumed.
[1:5] 83 tn Heb “Would they not have left some gleanings?” The rhetorical question makes an emphatic assertion, which for the sake of clarity is represented by the indicative form in the translation. The implied answer to these rhetorical questions is “yes.” The fact that something would have remained after the imagined acts of theft or harvest stands in stark contrast to the totality of Edom’s destruction as predicted by Obadiah. Edom will be so decimated as a result of God’s judgment that nothing at all will be left
[1:5] sn According to the Mosaic law, harvesters were required to leave some grain behind in the fields for the poor (Lev 19:9; 23:22; see also Ruth 2); there was a similar practice with grapes and olives (Lev 19:10; Deut 24:21). Regarding gleanings left behind from grapes, see Judg 8:2; Jer 6:9; 49:9; Mic 7:1.
[1:5] 84 tn Heb “O how you will be cut off.” This emotional interjection functions rhetorically as the prophet’s announcement of judgment on Edom. In Hebrew this statement actually appears between the first and second metaphors, that is, in the middle of this verse. As the point of the comparison, one would expect it to follow both of the two metaphors; however, Obadiah interrupts his own sentence to interject his emphatic exclamation that cannot wait until the end of the sentence. This emphatic sentence structure is eloquent in Hebrew but awkward in English. Since this emphatic assertion is the point of his comparison, it appears at the end of the sentence in this translation, where one normally expects to find the concluding point of a metaphorical comparison.
[1:6] 85 tn Heb “Esau.” The name Esau here is a synecdoche of part for whole referring to the Edomites. Cf. “Jacob” in v. 10, where the meaning is “Israelites.”
[1:6] 86 tn Heb “How Esau will be searched!”; NAB “How they search Esau.” The Hebrew verb חָפַשׂ (khafas, “to search out”) is used metonymically here for plundering the hidden valuables of a conquered people (e.g., 1 Kgs 20:6).
[1:6] 87 tn Heb “his” (so KJV, NASB, NIV, NRSV); this is singular agreeing with “Esau” in the previous line.
[1:6] 88 tn Heb “searched out” (so NASB, NRSV); NIV “pillaged”; TEV “looted”; NLT “found and taken.” This pictures the violent action of conquering warriors ransacking the city in order to loot and plunder its valuables.
[1:7] 89 tn Heb “All the men of your covenant”; KJV, ASV “the men of thy confederacy.” In Hebrew “they will send you unto the border” and “all the men of your covenant” appear in two separate poetic lines (cf. NAB “To the border they drive you – all your allies”). Since the second is a noun clause functioning as the subject of the first clause, the two are rendered as a single sentence in the translation.
[1:7] 90 tn Heb “send”; NASB “send you forth”; NAB “drive”; NIV “force.”
[1:7] 91 tn Heb “to the border” (so NASB, NIV, NRSV).
[1:7] 92 tn Heb “the men of your peace.” This expression refers to a political/military alliance or covenant of friendship.
[1:7] 93 tn Heb “your bread,” which makes little sense in the context. The Hebrew word can be revocalized to read “those who eat bread with you,” i.e., “your friends.” Cf. KJV “they that eat thy bread”; NIV “those who eat your bread”; TEV “Those friends who ate with you.”
[1:7] 94 tn Heb “set a trap” (so NIV, NRSV). The meaning of the Hebrew word מָזוֹר (mazor; here translated “ambush”) is uncertain; it occurs nowhere else in the Hebrew Bible. The word probably refers to something “spread out” for purposes of entrapment, such as a net. Other possibilities include “trap,” “fetter,” or “stumbling block.”
[1:7] 95 tn Heb “beneath” (so NAB).
[1:7] 96 tn Heb “there is no understanding in him.”
[1:8] 97 tn Heb “in that day” (so KJV, NIV); NAB, NASB, NRSV “on that day.”
[1:8] 98 tn Heb “Will I not destroy those who are wise from Edom?” The rhetorical question functions as an emphatic affirmation. For the sake of clarity this has been represented by the emphatic indicative in the translation.
[1:8] 99 tn Heb “understanding”; NIV “men of understanding.” This undoubtedly refers to members of the royal court who offered political and military advice to the Edomite kings. In the ancient Near East, such men of wisdom were often associated with divination and occultic practices (cf. Isa 3:3, 47:10, 13). The Edomites were also renown in the ancient Near East as a center of traditional sagacity and wisdom; perhaps that is referred to here (cf. Jer 49:7).
[1:8] 100 tn Heb “and understanding from the mountain of Esau.” The phrase “I will remove the men of…” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness. Here “understanding” is a synecdoche of part for whole; the faculty of understanding is put for the wise men who possess it.
[1:9] 101 sn Teman, like Sela, was a prominent city of Edom. The name Teman is derived from the name of a grandson of Esau (cf. Gen 36:11). Here it is a synecdoche of part for whole, standing for all of Edom.
[1:9] 102 tn The Hebrew word used here (לְמַעַן, lÿma’an) usually expresses purpose. The sense in this context, however, is more likely that of result.
[1:9] 103 tn Heb “a man,” meaning “every single person” here; cf. KJV “every one.”
[1:9] 104 tn Heb “cut off” (so KJV, NASB, NRSV); NIV, NLT “cut down”; CEV “wiped out.”
[1:4] 105 sn Edom, a “brother” nation to Israel, became almost paradigmatic of hostility toward Israel and God (see Num 20:14-21; Deut 2:8; Jer 49:7-22; Ezek 25:12-14; Amos 1:11-12; Obad 10-12).
[1:4] 106 sn The epithet
[1:4] 107 tn Heb “and they will call them.” The third person plural subject is indefinite; one could translate, “and people will call them.”
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