AncientWord

Footnotes

YHWH/YAHWEH/Jehovah also the LORD

---

Obadiah 1:1 Transliteration

חֲזוֹן עֹבַדְיָה כֹּה אָמַר אֲדֹנָי יְהוִה לֶאֱדוֹם שְׁמוּעָה שָׁמַעְנוּ מֵאֵת יְהוָה וְצִיר בַּגּוֹיִם שֻׁלָּח קוּמוּ וְנָקוּמָה עָלֶיהָ לַמִּלְחָמָה׃ (ḥăzôn ʿōḇaḏyāh kōh ʾāmar ʾăḏōnāy YHWH leʾĕḏôm šĕmûʿāh šāmaʿnû mēʾēt YHWH wĕṣîr baggôyim šullāḥ qûmû wĕnāqûmāh ʿāleyhā lammilḥāmāh)

• חֲזוֹן (ḥăzôn) – vision, revelation

• עֹבַדְיָה (ʿōḇaḏyāh) – Obadiah (personal name: “servant of Yah[weh]”)

• כֹּה (kōh) – thus, in this way

• אָמַר (ʾāmar) – said

• אֲדֹנָי (ʾăḏōnāy) – Lord, Master

• יְהוִה (YHWH) – Yahweh (the personal name of God)

• לֶאֱדוֹם (leʾĕḏôm) – to Edom

• שְׁמוּעָה (šĕmûʿāh) – report, news, message

• שָׁמַעְנוּ (šāmaʿnû) – we have heard

• מֵאֵת (mēʾēt) – from

• יְהוָה (YHWH) – Yahweh

• וְצִיר (wĕṣîr) – and a messenger, envoy

• בַּגּוֹיִם (baggôyim) – among the nations

• שֻׁלָּח (šullāḥ) – has been sent

• קוּמוּ (qûmû) – rise! (plural imperative)

• וְנָקוּמָה (wĕnāqûmāh) – and let us rise (cohortative, inclusive)

• עָלֶיהָ (ʿāleyhā) – against her

• לַמִּלְחָמָה (lammilḥāmāh) – for the war

---

---

Obadiah 1:1 Translator Notes

• The opening “Vision of Obadiah” serves as a prophetic title, not a full sentence. Hebrew prophecy often begins with a superscription like this.

• כֹּה אָמַר (kōh ʾāmar, “thus said”) is a standard prophetic formula introducing divine speech.

• The phrase my Lord Yahweh (אֲדֹנָי יְהוִה) combines the title “Lord/Master” with the divine name, emphasizing authority and covenant identity.

• The “report” (šĕmûʿāh) refers to a prophetic announcement, not just a rumor.

• “Envoy among the nations” could refer to a heavenly messenger (angelic envoy) or a prophetic call to nations to attack Edom.

• The imperatives Rise up! and let us rise up show a rallying cry to a coalition, with the prophet echoing the divine call.

---

---

Obadiah 1:2 Transliteration

הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם בָּזוּי אַתָּה מְאֹד׃ (hinnēh qāṭōn nĕtattîḵā baggôyim bāzûy attāh mĕʾōḏ)

• הִנֵּה (hinnēh) – behold, look, see

• קָטֹן (qāṭōn) – small, insignificant, of little importance

• נְתַתִּיךָ (nĕtattîḵā) – I have set you / I have made you (perfect, 1st person singular, with suffix “you” masculine singular)

• בַּגּוֹיִם (baggôyim) – among the nations

• בָּזוּי (bāzûy) – despised, held in contempt

• אַתָּה (attāh) – you (masculine singular pronoun, emphatic)

• מְאֹד (mĕʾōḏ) – very, exceedingly

---

---

Obadiah 1:2 Translator Notes

• Hinnēh (“behold”) marks an emphatic announcement — here God draws attention to the decree.

• The verb nĕtattîḵā (“I have made you”) is in the perfect tense, but prophetic perfect usage makes it function as a completed act, even if in human history it is still to occur.

• Qāṭōn (“small”) refers to status and influence, not physical size.

• Bāzûy (“despised”) is an adjective in a passive sense — they are held in contempt by others.

• The word order “despised you are exceedingly” preserves the Hebrew’s emphatic pronoun attāh, putting stress on “you” as the one degraded.

• The tone moves from verse 1’s rallying cry to a direct divine verdict of humiliation on Edom.

---

---

Obadiah 1:3 Transliteration

זְדוֹן לִבְּךָ הִשִּׁיאֶךָ שֹׁכְנִי בְּחַגְוֵי סֶלַע מְרוֹם שִׁבְתוֹ אֹמֵר בְּלִבּוֹ מִי יוֹרִדֵנִי אָרֶץ׃ (zĕdôn libbĕḵā hiššîʾeḵā šōḵnî ḇeḥagwê selaʿ mĕrôm šiḇtô ʾōmēr bĕlibbô mî yôrîḏēnî ʾāreṣ)

• זְדוֹן (zĕdôn) – arrogance, pride, insolence

• לִבְּךָ (libbĕḵā) – your heart (with 2nd masc. sing. suffix)

• הִשִּׁיאֶךָ (hiššîʾeḵā) – has deceived you, has misled you

• שֹׁכְנִי (šōḵnî) – the one dwelling (participle, 1st person or poetic form; here used idiomatically as “you who dwell”)

• בְּחַגְוֵי (ḇeḥagwê) – in the clefts / hiding places

• סֶלַע (selaʿ) – rock, cliff

• מְרוֹם (mĕrôm) – height, high place, elevation

• שִׁבְתוֹ (šiḇtô) – his dwelling place / seat

• אֹמֵר (ʾōmēr) – saying (participle)

• בְּלִבּוֹ (bĕlibbô) – in his heart

• מִי (mî) – who?

• יוֹרִדֵנִי (yôrîḏēnî) – will bring me down (Hifil imperfect with 1st person singular suffix “me”)

• אָרֶץ (ʾāreṣ) – to the earth / down to the ground

---

---

Obadiah 1:3 Translator Notes

• Zĕdôn libbĕḵā (“the arrogance of your heart”) is the central charge: Edom’s self-confidence blinds them to impending judgment.

• Hiššîʾeḵā (“has deceived you”) is causative — their pride has actively led them astray.

• Šōḵnî is a participle form often meaning “dweller,” and here addresses Edom metaphorically as one living in secure mountain fortresses.

• Ḥagwê selaʿ (“clefts of the rock”) refers to hidden, defensible places in Edom’s rocky highlands, especially Petra.

• The phrase “the height of his dwelling” (mĕrôm šiḇtô) uses “his” poetically for Edom, as if the nation is a person.

• The rhetorical question “Who will bring me down?” reflects overconfidence in natural defenses — a theme echoed in Jeremiah 49:16, which parallels this prophecy.

---

---

Obadiah 1:4 Transliteration

אִם־תַּגְבִּיהַּ כַּנֶּשֶׁר וְאִם־בֵּין כּוֹכָבִים שִׂים קִנֶּךָ מִשָּׁם אוֹרִידְךָ נְאֻם־יְהוָה׃ (zim-tagbîaḥ kannešer wĕʾim-bên kōḵāḇîm śîm qinneḵā miššām ʾôrîḏḵā nĕʾum-YHWH)

• אִם (ʾim) – if (introducing a hypothetical or conditional)

• תַּגְבִּיהַּ (tagbîaḥ) – you make high, you exalt (Hifil imperfect 2nd masc. sing.)

• כַּנֶּשֶׁר (kannešer) – like the eagle

• וְאִם (wĕʾim) – and if

• בֵּין (bên) – between, among

• כּוֹכָבִים (kōḵāḇîm) – stars

• שִׂים (śîm) – you set, you place (Qal imperfect or imperative, here imperfect)

• קִנֶּךָ (qinneḵā) – your nest (with 2nd masc. sing. suffix)

• מִשָּׁם (miššām) – from there

• אוֹרִידְךָ (ʾôrîḏḵā) – I will bring you down (Hifil imperfect 1st person singular + suffix “you”)

• נְאֻם־יְהוָה (nĕʾum-YHWH) – declaration of Yahweh / oracle of Yahweh

---

---

Obadiah 1:4 Translator Notes

• The ʾim clauses are hyperbolic — no matter how high Edom might try to position itself (physically or in pride), Yahweh will bring it down.

• The eagle (nešer) is a symbol of height, speed, and majesty; in context, it also evokes high cliffs and nests unreachable by enemies.

• “Among the stars” (bên kōḵāḇîm) is poetic for the highest imaginable elevation, hinting at both pride and false security.

• The verb śîm (“place”) here refers to establishing one’s dwelling or strategic position.

• Miššām ʾôrîḏḵā is emphatic — “from there” (that unreachable height) Yahweh personally will bring them down.

• The closing formula nĕʾum-YHWH seals the statement with divine authority.

---

---

Obadiah 1:5 Transliteration

אִם־גַּנָּבִים בָּאוּ לָךְ אִם־שֹׁדְדֵי לַיְלָה אֵיךְ נִדְמֵיתָ הֲלוֹא יִגְנְבוּ דַּיָּם אִם־בֹּצְרִים בָּאוּ לָךְ הֲלוֹא יַשְׁאִירוּ עֹלֵלוֹת׃ (ʾim-gannāḇîm bāʾû lāḵ ʾim-šōḏĕḏê laylā ʾêḵ nidmêṯā halôʾ yig­nĕḇû dayyām ʾim-bōṣĕrîm bāʾû lāḵ halôʾ yašʾîrû ʿōlêlôt)

• אִם (ʾim) – if

• גַּנָּבִים (gannāḇîm) – thieves

• בָּאוּ (bāʾû) – came (perfect 3rd person plural)

• לָךְ (lāḵ) – to you (2nd masc. sing.)

• אִם (ʾim) – if

• שֹׁדְדֵי (šōḏĕḏê) – plunderers, destroyers, robbers

• לַיְלָה (laylā) – by night / of the night

• אֵיךְ (ʾêḵ) – how!? (exclamation)

• נִדְמֵיתָ (nidmêṯā) – you have been destroyed / cut off / silenced (Nifal perfect 2nd masc. sing.)

• הֲלוֹא (halôʾ) – is it not so…? surely…?

• יִגְנְבוּ (yig­nĕḇû) – they steal (imperfect 3rd masc. plural)

• דַּיָּם (dayyām) – their sufficiency, what is enough for them

• אִם (ʾim) – if

• בֹּצְרִים (bōṣĕrîm) – grape gatherers, harvesters

• בָּאוּ (bāʾû) – came

• לָךְ (lāḵ) – to you

• הֲלוֹא (halôʾ) – would they not…?

• יַשְׁאִירוּ (yašʾîrû) – they leave behind

• עֹלֵלוֹת (ʿōlêlôt) – gleanings (small leftover clusters of grapes)

---

---

Obadiah 1:5 Translator Notes

• The imagery shifts from lofty pride (vv. 3–4) to violent invasion.

• Nidmêṯā (“you have been cut off”) can also mean “you have been silenced” — the destruction is total and final.

• The rhetorical questions halôʾ…? highlight how Edom’s fate will be worse than even a normal robbery or harvest.

• Thieves typically take only what they need; grape-gatherers leave small clusters for the poor (per Lev 19:10). But in Edom’s case, nothing will be spared.

• The “plunderers of the night” evoke sudden, unexpected devastation.

• The parallelism intensifies the picture: Edom will be stripped bare beyond normal destruction.

---

---

Obadiah 1:6 Transliteration

אֵיךְ נֶחְפְּשׂוּ עֵשָׂו נִבְעוּ מַצְפֻּנָיו׃ (ʾêḵ neḥpĕśû ʿēśāw nibʿû maṣpunnāyw)

• אֵיךְ (ʾêḵ) – how!? (expressing astonishment or lament)

• נֶחְפְּשׂוּ (neḥpĕśû) – they have been searched out (Nifal perfect 3rd masc. plural; passive/reflexive sense)

• עֵשָׂו (ʿēśāw) – Esau (here symbolic for Edom, the descendants of Esau)

• נִבְעוּ (nibʿû) – they have been sought out / uncovered / laid bare (Nifal perfect 3rd masc. plural)

• מַצְפֻּנָיו (maṣpunnāyw) – his hidden treasures / hidden things (from ṣāpan, “to hide,” with 3rd masc. sing. suffix “his”)

---

---

Obadiah 1:6 Translator Notes

• This verse continues the plundering imagery of v. 5 but intensifies it — not only is Edom looted, but even its secret reserves are exposed.

• ʿĒśāw stands as a poetic name for the nation of Edom, reminding readers of the ancestral brotherhood with Jacob/Israel.

• The two Nifal verbs (neḥpĕśû and nibʿû) carry a passive sense — the action is done to Edom by invaders (and ultimately by God’s decree).

• Maṣpunnāyw can mean either “hidden treasures” (material wealth) or “hidden places” (secure hideouts); both nuances may be intended.

• The exclamatory ʾêḵ marks the prophet’s astonishment at the thoroughness of the devastation.

---

---

Obadiah 1:7 Transliteration

עַד־הַגְּבוּל שִׁלְּחוּךָ כֹּל אַנְשֵׁי בְרִיתֶךָ הִשִּׁיאוּךָ יָכְלוּ לְךָ אַנְשֵׁי שְׁלֹמֶךָ לַחְמְךָ יָשִׂימוּ מָזוֹר תַּחְתֶּיךָ אֵין תְּבוּנָה בוֹ׃ (ʿaḏ-haggĕḇûl šillĕḥûḵā kōl ʾanšê ḇĕrîṯeḵā hiššîʾûḵā yāḵĕlû lĕḵā ʾanšê šĕlōmeḵā laḥmĕḵā yāśîmû māzôr taḥteḵā ʾên tĕḇûnâ bô)

• עַד (ʿaḏ) – until, up to

• הַגְּבוּל (haggĕḇûl) – the border

• שִׁלְּחוּךָ (šillĕḥûḵā) – they have sent you (Piel perfect 3rd masc. plural + 2nd masc. sing. suffix)

• כֹּל (kōl) – all, every

• אַנְשֵׁי (ʾanšê) – men of

• בְּרִיתֶךָ (ḇĕrîṯeḵā) – your covenant (allies bound by treaty)

• הִשִּׁיאוּךָ (hiššîʾûḵā) – they have deceived you (Hifil perfect)

• יָכְלוּ (yāḵĕlû) – they have prevailed / overpowered / been able against you

• לְךָ (lĕḵā) – to you, against you

• אַנְשֵׁי (ʾanšê) – men of

• שְׁלֹמֶךָ (šĕlōmeḵā) – your peace, your well-being (friends or peaceful partners)

• לַחְמְךָ (laḥmĕḵā) – your bread (figuratively: those who eat with you, close companions)

• יָשִׂימוּ (yāśîmû) – they have set / placed

• מָזוֹר (māzôr) – a snare, trap, wound

• תַּחְתֶּיךָ (taḥteḵā) – under you, beneath you

• אֵין (ʾên) – there is no

• תְּבוּנָה (tĕḇûnâ) – understanding, discernment

• בּוֹ (bô) – in him / in it / in you (here likely in Edom)

---

---

Obadiah 1:7 Translator Notes

• This verse shifts from foreign invasion (vv. 5–6) to betrayal by trusted allies.

• Men of your covenant refers to political or military allies — likely neighboring nations with whom Edom had agreements.

• Men of your peace is idiomatic for “friends” or those who lived in apparent goodwill with Edom.

• Your bread points to shared meals, a sign of intimate trust in ancient culture; here, such closeness is weaponized into betrayal (māzôr — trap or injury).

• Up to the border likely means they escorted Edom out, pretending alliance, only to abandon or betray them at a critical point.

• The final phrase “There is no understanding in him” is Yahweh’s verdict: Edom’s pride has blinded them to the treachery of their allies.

---

---

Obadiah 1:8 Transliteration

הֲלוֹא בַּיּוֹם הַהוּא נְאֻם־יְהוָה וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם וּתְבוּנָה מֵהַר עֵשָׂו׃ (halôʾ bayyôm hahûʾ nĕʾum-YHWH wĕhaʾăḇadtî ḥăḵāmîm mêʾĕḏôm ûṯĕḇûnâ mêhar ʿēśāw)

• הֲלוֹא (halôʾ) – is it not…? surely…? (rhetorical question expecting “yes”)

• בַּיּוֹם (bayyôm) – in the day

• הַהוּא (hahûʾ) – that

• נְאֻם־יְהוָה (nĕʾum-YHWH) – declaration of Yahweh / says Yahweh

• וְהַאֲבַדְתִּי (wĕhaʾăḇadtî) – and I will cause to perish, I will destroy (Hifil perfect 1st person singular with vav-consecutive future sense)

• חֲכָמִים (ḥăḵāmîm) – wise men, sages

• מֵאֱדוֹם (mêʾĕḏôm) – from Edom

• וּתְבוּנָה (ûṯĕḇûnâ) – and understanding, discernment

• מֵהַר (mêhar) – from the mountain of

• עֵשָׂו (ʿēśāw) – Esau (Edom’s ancestor, used symbolically for the nation)

---

---

Obadiah 1:8 Translator Notes

• The halôʾ introduces a rhetorical question expecting agreement: “Yes, it will happen.”

• In that day links this to the coming judgment day described in prophetic context — not a random time, but the divinely appointed day of reckoning.

• Removing “wise men” (ḥăḵāmîm) signifies the removal of leadership, counsel, and strategic ability — a fatal blow to a nation’s defense.

• Mountain of Esau refers to Edom’s highland strongholds; its pride was in both its geography and its wise leadership.

• The parallelism “wise men” / “understanding” intensifies the totality of the loss — both strategic planners and deep thinkers will be gone.

---

---

Obadiah 1:9 Transliteration

וְחַתּוּ גִבּוֹרֶיךָ תֵּימָן לְמַעַן יִכָּרֵת אִישׁ מֵהַר עֵשָׂו מִקָּטֶל׃

 (wĕḥattû gibbōreyḵā tēmān lĕmaʿan yikkārēt ʾîš mêhar ʿēśāw miqqāṭel)

• וְחַתּוּ (wĕḥattû) – and they will be dismayed / shattered / terrified (Qal perfect 3rd plural with vav-consecutive future sense)

• גִּבּוֹרֶיךָ (gibbōreyḵā) – your warriors, mighty men (2nd masc. sing. suffix)

• תֵּימָן (tēmān) – Teman (southern district of Edom, renowned for wisdom and warriors; also means “south”)

• לְמַעַן (lĕmaʿan) – in order that, so that

• יִכָּרֵת (yikkārēt) – will be cut off, destroyed (Nifal imperfect 3rd masc. sing.)

• אִישׁ (ʾîš) – man, anyone

• מֵהַר (mêhar) – from the mountain of

• עֵשָׂו (ʿēśāw) – Esau (Edom)

• מִקָּטֶל (miqqāṭel) – from slaughter, because of killing

---

---

Obadiah 1:9 Translator Notes

• Wĕḥattû can mean “will be shattered” (mentally or physically) — the collapse of courage and strength.

• Teman was both a chief city and the broader southern region of Edom; famous for wisdom (Jer 49:7) and for producing warriors.

• The purpose clause lĕmaʿan yikkārēt shows divine intention: this is not random defeat, but total purging.

• From the mountain of Esau ties this to their fortified homeland; even there, no one escapes.

• Miqqāṭel can mean either “from slaughter” (source/cause) or “by slaughter” (means), with both implying complete devastation.

---

---

Obadiah 1:10 Transliteration

מֵחֲמַס אָחִיךָ יַעֲקֹב תְּכַסְּךָ בוּשָׁה וְנִכְרַתָּ לְעוֹלָם׃ (mēḥămas ʾāḥîḵā yaʿăqōḇ tĕḵasseḵā bûšāh wĕnikratā lĕʿōlām)

• מֵחֲמַס (mēḥămas) – because of violence, from the wrong, from the injustice

• אָחִיךָ (ʾāḥîḵā) – your brother (2nd masc. sing. suffix)

• יַעֲקֹב (yaʿăqōḇ) – Jacob (Israel)

• תְּכַסְּךָ (tĕḵasseḵā) – will cover you (Piel imperfect 3rd fem. sing. with 2nd masc. sing. suffix; here the subject “shame” is feminine)

• בוּשָׁה (bûšāh) – shame, disgrace, humiliation

• וְנִכְרַתָּ (wĕnikratā) – and you will be cut off (Nifal perfect 2nd masc. sing., often with future sense in prophetic context)

• לְעוֹלָם (lĕʿōlām) – forever, perpetually, eternally

---

---

Obadiah 1:10 Translator Notes

• Mēḥămas makes the cause explicit — this is not general sin but specific violent wrongdoing.

• Calling Israel “your brother Jacob” stresses the covenant family bond; Edom descended from Esau, Jacob’s twin.

• The covering of shame (tĕḵasseḵā bûšāh) paints a vivid picture: humiliation wrapping over like a garment.

• The phrase cut off forever (nikratā lĕʿōlām) implies irreversible national ruin; historically, Edom never recovered as an independent people.

• This verse shifts from announcing the what (destruction) to the why (violence and betrayal).

---

---

Obadiah 1:11 Transliteration

בְּיוֹם עֲמָדְךָ מִנֶּגֶד בְּיוֹם שְׁבוֹת זָרִים חֵילוֹ וְנָכְרִים בָּאוּ שְׁעָרָיו וְעַל יְרוּשָׁלַ‍ִם יַדּוּ גוֹרָל גַּם אַתָּה כְּאַחַד מֵהֶם׃ (bĕyōm ʿămāḏĕḵā minneḡeḏ bĕyōm šĕḇōṯ zārîm ḥêlō wĕnokrîm bāʾû šeʿārāyw wĕʿal yĕrûšālaim yaddû gôrāl gam ʾattā kĕʾaḥaḏ mēhem)

• בְּיוֹם (bĕyōm) – in the day, on the day

• עֲמָדְךָ (ʿămāḏĕḵā) – of your standing (inf. construct “stand” + 2nd masc. sing. suffix)

• מִנֶּגֶד (minneḡeḏ) – from opposite, aloof, at a distance

• בְּיוֹם (bĕyōm) – in the day, on the day

• שְׁבוֹת (šĕḇōṯ) – of taking captive, of capturing (inf. construct from šāḇâ, to take captive)

• זָרִים (zārîm) – strangers, foreigners

• חֵילוֹ (ḥêlō) – his wealth, army, possessions, resources

• וְנָכְרִים (wĕnokrîm) – and foreigners (more alien than zārîm, outsiders)

• בָּאוּ (bāʾû) – came, entered

• שְׁעָרָיו (šeʿārāyw) – his gates

• וְעַל (wĕʿal) – and upon, and against

• יְרוּשָׁלַ‍ִם (yĕrûšālaim) – Jerusalem

• יַדּוּ (yaddû) – they cast (from yādâ in sense of throwing or casting lots)

• גוֹרָל (gôrāl) – lot, allotment, fate

• גַּם (gam) – also, even

• אַתָּה (ʾattā) – you

• כְּאַחַד (kĕʾaḥaḏ) – like one

• מֵהֶם (mēhem) – of them

---

---

Obadiah 1:11 Translator Notes

• “Stood aloof” (ʿămāḏĕḵā minneḡeḏ) is more than passivity; in Hebrew idiom it conveys turning one’s back in cold detachment.

• The “strangers” (zārîm) and “foreigners” (nokrîm) are often understood as Babylonian forces and their allies during the 586 BCE destruction of Jerusalem.

• “Cast lots” (yaddû gôrāl) may refer to dividing plunder or determining the fate of captives.

• The indictment is that Edom, instead of helping their “brother” Israel, acted as an accomplice by inaction and possibly by opportunism—hence “you were like one of them.”

---

---

Obadiah 1:12 Transliteration

וְאַל־תֵּרֶא בְּיוֹם אָחִיךָ בְּיוֹם נָכְרוֹ וְאַל־תִּשְׂמַח לִבְנֵי יְהוּדָה בְּיוֹם אָבְדָם וְאַל־תַּגְדֵּל פִּיךָ בְּיוֹם צָרָה׃ (wĕʾal-tērĕʾ bĕyōm ʾāḥîḵā bĕyōm nokrō wĕʾal-tiśmaḥ livnê yĕhûḏā bĕyōm ʾāḇḏām wĕʾal-tagdēl pîḵā bĕyōm ṣārāh)

• וְאַל (wĕʾal) – and do not

• תֵּרֶא (tērĕʾ) – look, gaze (2nd masc. sing. imperfect/jussive of rāʾāh, to see)

• בְּיוֹם (bĕyōm) – on the day

• אָחִיךָ (ʾāḥîḵā) – your brother

• בְּיוֹם (bĕyōm) – on the day

• נָכְרוֹ (nokrō) – of his being a stranger (alienation, misfortune; from nokrî, foreign)

• וְאַל (wĕʾal) – and do not

• תִּשְׂמַח (tiśmaḥ) – rejoice (2nd masc. sing. imperfect/jussive of śāmaḥ, to rejoice)

• לִבְנֵי (livnê) – over/at the sons of

• יְהוּדָה (yĕhûḏā) – Judah

• בְּיוֹם (bĕyōm) – on the day

• אָבְדָם (ʾāḇḏām) – of their destruction (from ʾāḇaḏ, to perish + 3rd masc. pl. suffix)

• וְאַל (wĕʾal) – and do not

• תַּגְדֵּל (tagdēl) – make great, boast (piel imperfect/jussive of gāḏal, to make large)

• פִּיךָ (pîḵā) – your mouth

• בְּיוֹם (bĕyōm) – on the day

• צָרָה (ṣārāh) – distress, calamity, trouble

---

---

Obadiah 1:12 Translator Notes

• “Look” here (tērĕʾ) implies looking with satisfaction, gloating, or indifference rather than compassionate concern.

• “Your brother” recalls Edom’s kinship with Israel through Esau and Jacob, making the betrayal morally weightier.

• “Misfortune” (nokrō) literally means becoming foreign or alien—it paints Judah’s suffering as a state of being estranged, helpless.

• “Make your mouth great” (tagdēl pîḵā) is an idiom for boasting arrogantly, speaking proudly or mockingly.

• The verse is part of a sequence of “do not” prohibitions (vv. 12–14) where God itemizes Edom’s sins of attitude, words, and actions during Judah’s downfall.

---

---

Obadiah 1:13 Transliteration

אַל־תָּבוֹא בְּשַׁעַר עַמִּי בְּיוֹם אֵידָם אַתָּה גַם־אַל־תֵּרֶא בְּרָעָתוֹ בְּיוֹם אֵידוֹ וְאַל־תִּשְׁלַחְנָה בְחֵילוֹ בְּיוֹם אֵידוֹ׃ (ʾal-tāḇōʾ bĕšaʿar ʿammî bĕyōm ʾêḏām ʾattāh gam-ʾal-tērĕʾ bĕraʿātō bĕyōm ʾêḏō wĕʾal-tišlaḥnā bĕḥêlō bĕyōm ʾêḏō)

• אַל (ʾal) – do not

• תָּבוֹא (tāḇōʾ) – enter (2nd masc. sing. imperfect/jussive of bōʾ, to come/enter)

• בְּשַׁעַר (bĕšaʿar) – into the gate of

• עַמִּי (ʿammî) – my people

• בְּיוֹם (bĕyōm) – on the day

• אֵידָם (ʾêḏām) – of their calamity/disaster (from ʾêḏ, ruin)

• אַתָּה (ʾattāh) – you (emphatic pronoun)

• גַּם (gam) – also/even

• אַל (ʾal) – do not

• תֵּרֶא (tērĕʾ) – look, gaze (2nd masc. sing. imperfect/jussive of rāʾāh, to see)

• בְּרָעָתוֹ (bĕraʿātō) – at his evil/disaster (from raʿah, evil, calamity + 3rd masc. sing. suffix)

• בְּיוֹם (bĕyōm) – on the day

• אֵידוֹ (ʾêḏō) – of his calamity

• וְאַל (wĕʾal) – and do not

• תִּשְׁלַחְנָה (tišlaḥnā) – send forth (2nd masc. sing. + energic nun of šālaḥ, to send/extend)

• בְּחֵילוֹ (bĕḥêlō) – against/into his wealth/army/substance (from ḥayil, which can mean strength, army, or possessions)

• בְּיוֹם (bĕyōm) – on the day

• אֵידוֹ (ʾêḏō) – of his calamity

---

---

Obadiah 1:13 Translator Notes

• The “gate” (šaʿar) is symbolic of a city’s vulnerability—its defense, commerce, and justice center. Entering here suggests opportunistic intrusion during Judah’s weakness.

• The emphatic “you” (ʾattāh gam) makes the accusation personal and forceful, as if saying, “You in particular—yes, you—don’t you dare.”

• The repetition of “on the day of his calamity” (three times) drives home the gravity of seizing advantage during a moment of tragedy.

• “Wealth” (ḥayil) can also mean “forces” or “resources,” so this could be either looting possessions or taking captives.

• This verse shifts from inner attitude (v. 12) to outward action—Edom moved from gloating to active exploitation.

---

---

Obadiah 1:14 Transliteration

וְאַל־תַּעֲמֹד עַל־הַפֶּרֶק לְהַכְרִית אֶת־פְּלִיטָיו וְאַל־תַּסְגֵּר אֶת־שְׂרִידָיו בְּיוֹם צָרָה׃ (wĕʾal-taʿămōḏ ʿal-happereq lĕhakrît ʾeṯ-pĕlîṭāyw wĕʾal-tasgēr ʾeṯ-śĕrîḏāyw bĕyōm ṣārāh)

• וְאַל (wĕʾal) – and do not

• תַּעֲמֹד (taʿămōḏ) – stand (2nd masc. sing. imperfect/jussive of ʿāmad, to stand)

• עַל (ʿal) – at/upon/against

• הַפֶּרֶק (happereq) – the crossroads, the pass, the fork (lit. “the division”)

• לְהַכְרִית (lĕhakrît) – to cut off/destroy (Hiphil infinitive construct of kārat)

• אֶת (ʾeṯ) – direct object marker

• פְּלִיטָיו (pĕlîṭāyw) – his fugitives/escapees (from pālîṭ, one who escapes, + 3rd masc. sing. suffix)

• וְאַל (wĕʾal) – and do not

• תַּסְגֵּר (tasgēr) – deliver up/hand over/shut in (Hiphil imperfect/jussive of sāgar, to close, hand over)

• אֶת (ʾeṯ) – direct object marker

• שְׂרִידָיו (śĕrîḏāyw) – his survivors/remnant (from śārîḏ, survivor, + 3rd masc. sing. suffix)

• בְּיוֹם (bĕyōm) – in/on the day

• צָרָה (ṣārāh) – distress/trouble

---

---

Obadiah 1:14 Translator Notes

• “Crossroads” (pereq) here likely refers to a strategic place where fleeing survivors could be intercepted. In the context, Edom is accused of blocking Judah’s escape routes after Jerusalem fell.

• “Cut off” (hakrît) is a strong term, often used for destruction or extermination. This is not mere hindrance—it’s actively ensuring they perish.

• “Deliver up” (tasgēr) can mean handing over captives to an enemy, perhaps to the Babylonians, showing Edom’s betrayal.

• The verse completes the escalation that began in vv. 12–13:

  1. v. 12 – Gloating over Judah’s suffering.

  2. v. 13 – Looting Judah’s wealth.

  3. v. 14 – Blocking escape and turning survivors over to their destroyers.

• The repetition of “on the day of…” across these verses hammers in that Edom’s actions were especially wicked because they exploited Judah’s moment of greatest vulnerability.

---

---

Obadiah 1:15 Transliteration

כִּי קָרוֹב יוֹם־יְהוָה עַל כָּל־הַגּוֹיִם כַּאֲשֶׁר עָשִׂיתָ יֵעָשֶׂה לָּךְ גְּמֻלְךָ יָשׁוּב בְּרֹאשֶׁךָ׃ (kî qārōḇ yōm-YHWH ʿal kol-haggōyim kaʾăšer ʿāśîtā yēʿāśeh lāḵ gĕmulkā yāšûḇ bĕrōʾšekā)

• כִּי (kî) – for/because

• קָרוֹב (qārōḇ) – near/close at hand

• יוֹם (yōm) – day

• יְהוָה (YHWH) – Yahweh (Tetragrammaton, preserved as-is)

• עַל (ʿal) – upon/against

• כָּל (kol) – all/every

• הַגּוֹיִם (haggōyim) – the nations

• כַּאֲשֶׁר (kaʾăšer) – as/just as

• עָשִׂיתָ (ʿāśîtā) – you have done (Qal perfect 2nd masc. sing. of ʿāśāh, to do)

• יֵעָשֶׂה (yēʿāśeh) – it will be done (Niphal imperfect 3rd masc. sing. of ʿāśāh, passive)

• לָּךְ (lāḵ) – to you/for you

• גְּמֻלְךָ (gĕmulkā) – your recompense/what you have dealt (from gĕmûl, a dealing or repayment, + 2nd masc. sing. suffix)

• יָשׁוּב (yāšûḇ) – will return (Qal imperfect 3rd masc. sing. of šûḇ, to return)

• בְּרֹאשֶׁךָ (bĕrōʾšekā) – upon your head (lit. “in/on your head”)

---

---

Obadiah 1:15 Translator Notes

• This verse shifts from Edom specifically to all nations, framing Edom’s betrayal as a case study in a universal principle of divine justice.

• “Day of YHWH” (yōm-YHWH) here is not limited to the eschatological final judgment, but encompasses historical acts of divine retribution as well as the climactic final day.

• “Upon your head” is a Hebrew idiom for consequences coming back directly to the wrongdoer—often used for poetic justice (cf. Ps 7:16).

• The structure is chiastic:

  1. Near is the Day of YHWH

  2. Upon all nations

  3. As you have done → done to you

  4. Your deeds → back on your head

• This mirrors the law of retribution (lex talionis), but here applied not only to Israel but to the entire world.

---

---

Obadiah 1:16 Transliteration

כִּי כַאֲשֶׁר שְׁתִיתֶם עַל הַר קָדְשִׁי יִשְׁתּוּ כָל־הַגּוֹיִם תָּמִיד וְשָׁתוּ וְלָעוּ וְהָיוּ כְּלֹא הָיוּ׃ (kî kaʾăšer šĕtîtem ʿal har qodšî yištû kol-haggōyim tāmîd wĕšātû wĕlāʿû wĕhāyû kĕlōʾ hāyû)

• כִּי (kî) – for/because

• כַאֲשֶׁר (kaʾăšer) – just as/as

• שְׁתִיתֶם (šĕtîtem) – you have drunk (Qal perfect 2nd masc. pl. of šātâ, to drink)

• עַל (ʿal) – on/upon

• הַר (har) – mountain

• קָדְשִׁי (qodšî) – my holiness/my holy (mountain)

• יִשְׁתּוּ (yištû) – they will drink (Qal imperfect 3rd masc. pl. of šātâ)

• כָּל (kol) – all/every

• הַגּוֹיִם (haggōyim) – the nations

• תָּמִיד (tāmîd) – continually/always

• וְשָׁתוּ (wĕšātû) – and they will drink (repetition for emphasis)

• וְלָעוּ (wĕlāʿû) – and they will swallow (Qal perfect/imperfect form of lāʿa, to gulp down/swallow greedily)

• וְהָיוּ (wĕhāyû) – and they will be (Qal perfect/imperfect 3rd masc. pl. of hāyâ, to be)

• כְּלֹא (kĕlōʾ) – as though not/as if not

• הָיוּ (hāyû) – they had been

---

---

Obadiah 1:16 Translator Notes

• “Drinking” here is symbolic for experiencing God’s wrath (cf. Ps 75:8, Jer 25:15–16). Edom’s “drinking” is likely gloating or participating in the desecration of Jerusalem after its fall; God turns the image into a metaphor for judgment.

• “Upon my holy mountain” (har qodšî) refers to Mount Zion—Jerusalem as God’s chosen dwelling.

• The triple repetition (“will drink… and drink… and swallow”) intensifies the inevitability and completeness of the judgment—there will be no escape.

• The closing phrase “as though they had never been” is total obliteration—historical erasure, not just defeat.

• This verse parallels Jeremiah 25:15–29, where the “cup of wrath” is passed to all nations.

---

---

Obadiah 1:17 Transliteration

וּבְהַר צִיּוֹן תִּהְיֶה פְלֵיטָה וְהָיָה קֹדֶשׁ וְיָרְשׁוּ בֵית יַעֲקֹב אֵת מוֹרָשֵׁיהֶם׃ (ûḇĕhar ṣiyyôn tihyeh pĕlêṭâ wĕhāyâ qōdeš wĕyārešû bêt yaʿăqōb ʾet môrāšêhem)

• וּבְהַר (ûḇĕhar) – and on the mountain

• צִיּוֹן (ṣiyyôn) – Zion

• תִּהְיֶה (tihyeh) – there will be / it will be (Qal imperfect 3rd fem. sing. of hāyâ, to be)

• פְּלֵיטָה (pĕlêṭâ) – deliverance/escape/remnant

• וְהָיָה (wĕhāyâ) – and it will be / and it shall be

• קֹדֶשׁ (qōdeš) – holiness/consecrated

• וְיָרְשׁוּ (wĕyārešû) – and they will possess/inherit (Qal perfect/imperfect 3rd masc. pl. of yāraš)

• בֵּית (bêt) – house/family

• יַעֲקֹב (yaʿăqōb) – Jacob

• אֵת (ʾet) – direct object marker

• מוֹרָשֵׁיהֶם (môrāšêhem) – their possessions/inheritances (from yāraš, to possess, with -hem, “their”)

---

---

Obadiah 1:17 Translator Notes

• “Deliverance” (pĕlêṭâ) means both survival and escape. In prophetic usage, it often points to the preserved remnant (cf. Joel 2:32).

• “Holiness” here implies consecration—Zion will be purified from defilement and set apart for God’s reign.

• “Their possessions” (môrāšêhem) refers to the land and blessings promised to Jacob’s descendants, taken by enemies but now restored.

• This verse shifts the focus from judgment on the nations to the restoration of God’s people—marking the turning point of the book.

• Parallel to Joel 2:32, which uses almost the same wording, showing a thematic link between Zion’s deliverance and the call to the nations.

---

---

Obadiah 1:18 Transliteration

וְהָיָה בֵית יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה וּבֵית עֵשָׂו לְקַשׁ וְדָלְקוּ בָהֶם וַאֲכָלוּם וְלֹא־יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו כִּי יְהוָה דִּבֵּר׃ (wĕhāyâ bêt yaʿăqōb ʾēš ûḇêt yôsēp̄ lĕhāḇâ ûḇêt ʿēsāw lĕqaš wĕdālĕqû bāhem waʾăḵālûm wĕlōʾ-yihyeh śārîḏ lĕḇêt ʿēsāw kî YHWH dibbēr)

• וְהָיָה (wĕhāyâ) – and it will be / and it shall come to pass

• בֵּית (bêt) – house/family

• יַעֲקֹב (yaʿăqōb) – Jacob

• אֵשׁ (ʾēš) – fire

• וּבֵית (ûḇêt) – and the house/family

• יוֹסֵף (yôsēp̄) – Joseph

• לֶהָבָה (lĕhāḇâ) – a flame/blaze

• וּבֵית (ûḇêt) – and the house/family

• עֵשָׂו (ʿēsāw) – Esau

• לְקַשׁ (lĕqaš) – for stubble/chaff

• וְדָלְקוּ (wĕdālĕqû) – and they will kindle/burn (Qal perfect/imperfect 3rd masc. pl. of dālaq)

• בָּהֶם (bāhem) – in/among them

• וַאֲכָלוּם (waʾăḵālûm) – and they will consume/devour them (ʾākal, to eat, with object suffix -ם “them”)

• וְלֹא (wĕlōʾ) – and not / and there will not be

• יִהְיֶה (yihyeh) – there will be / will exist

• שָׂרִיד (śārîḏ) – survivor/remnant

• לְבֵית (lĕḇêt) – for the house/family of

• עֵשָׂו (ʿēsāw) – Esau

• כִּי (kî) – for/because

• יְהוָה (YHWH) – Yahweh (the divine name)

• דִּבֵּר (dibbēr) – has spoken

---

---

Obadiah 1:18 Translator Notes

• “House of Jacob” and “House of Joseph” together represent all Israel—Jacob often standing for Judah, Joseph for the northern tribes.

• “Fire” and “flame” are metaphors of judgment and consuming wrath; in Hebrew poetry, pairing them intensifies the imagery.

• “Stubble” (qaš) is the dry leftover straw from harvest, used here to emphasize total destruction—stubble burns instantly and completely.

• The phrase “and there will not be a survivor” means complete eradication of national identity or power, not necessarily that every individual perishes, but that the political entity of Edom ceases.

• The ending “for Yahweh has spoken” is the ultimate prophetic authority seal—this is not just prediction but divine decree, making it irrevocable.

---

---

Obadiah 1:19 Transliteration

וְיָרְשׁוּ הַנֶּגֶב אֵת הַר־עֵשָׂו וְהַשְּׁפֵלָה אֶת־פְּלִשְׁתִּים וְיָרְשׁוּ אֵת שְׂדֵה אֶפְרַיִם וְאֵת שְׂדֵה שֹׁמְרוֹן וּבִנְיָמִן אֶת־הַגִּלְעָד׃ (wĕyārĕšû hannegeb ʾet har-ʿēsāw wĕhaššĕp̄ēlâ ʾet-pĕlištîm wĕyārĕšû ʾet śĕḏê ʾeprayim wĕʾet śĕḏê šōmrôn ûḇinyāmîn ʾet-haggilʿād)

• וְיָרְשׁוּ (wĕyārĕšû) – and they will possess/inherit

• הַנֶּגֶב (hannegeb) – the Negev (southern desert region of Judah)

• אֵת (ʾet) – [direct object marker]

• הַר (har) – mountain / hill country

• עֵשָׂו (ʿēsāw) – Esau (here meaning the Edomite territory)

• וְהַשְּׁפֵלָה (wĕhaššĕp̄ēlâ) – and the Shephelah (lowland foothills between the Judean hills and the Philistine plain)

• אֶת־פְּלִשְׁתִּים (ʾet-pĕlištîm) – [of] the Philistines

• וְיָרְשׁוּ (wĕyārĕšû) – and they will possess/inherit

• אֵת (ʾet) – [direct object marker]

• שְׂדֵה (śĕḏê) – field/land of

• אֶפְרַיִם (ʾeprayim) – Ephraim (northern tribe’s central hill country)

• וְאֵת (wĕʾet) – and [direct object marker]

• שְׂדֵה (śĕḏê) – field/land of

• שֹׁמְרוֹן (šōmrôn) – Samaria (capital region of the northern kingdom)

• וּבִנְיָמִן (ûḇinyāmîn) – and Benjamin

• אֶת־הַגִּלְעָד (ʾet-haggilʿād) – [will possess] the Gilead (mountainous region east of the Jordan)

---

---

Obadiah 1:19 Translator Notes

• The verse maps a post-judgment territorial expansion of Israel into surrounding enemy lands.

• “The Negev” and “the Shephelah” are likely synecdoches for the people living in those regions, not just the terrain.

• “Mountain of Esau” refers to the Edomite highlands in modern-day southern Jordan.

• “Philistines” refers to the coastal plain region around modern Gaza and Ashkelon.

• “Fields of Ephraim” and “fields of Samaria” point to the central and northern territories of the former northern kingdom of Israel.

• “Benjamin… the Gilead” indicates Benjamin’s tribe will expand eastward beyond the Jordan River.

• The structure repeats “will possess” but sometimes leaves it implied for poetic brevity, which is common in Hebrew parallelism.

---

---

Obadiah 1:20 Transliteration

וְגָלֻת הַחֵל הַזֶּה לִבְנֵי יִשְׂרָאֵל אֲשֶׁר־כְּנַעֲנִים עַד צָרְפַת וְגָלֻת יְרוּשָׁלַ‍ִם אֲשֶׁר בִּסְפָרַד יִירְשׁוּ אֵת עָרֵי הַנֶּגֶב׃ (wĕgāluth haḥēl hazzeh livnê yiśrāʾēl ʾăšer-kĕnaʿănîm ʿaḏ ṣārephath wĕgāluth yĕrûšālaim ʾăšer bispāraḏ yîršû ʾet ʿārê hannegeb)

• וְגָלֻת (wĕgāluth) – and the exile / exiled group

• הַחֵל (haḥēl) – the host / the force / the company (can mean a military group or large assembly)

• הַזֶּה (hazzeh) – this

• לִבְנֵי (livnê) – [belongs] to the sons of

• יִשְׂרָאֵל (yiśrāʾēl) – Israel

• אֲשֶׁר (ʾăšer) – which / who

• כְּנַעֲנִים (kĕnaʿănîm) – [are] Canaanites / in Canaan

• עַד (ʿaḏ) – as far as / up to

• צָרְפַת (ṣārephath) – Zarephath (Phoenician coastal city, later used of a broader northern coastal region; in later times name linked to “Sarepta” in Lebanon)

• וְגָלֻת (wĕgāluth) – and the exile / exiled group

• יְרוּשָׁלַ‍ִם (yĕrûšālaim) – Jerusalem

• אֲשֶׁר (ʾăšer) – which / who

• בִּסְפָרַד (bispāraḏ) – in Sepharad (location uncertain; later Jewish tradition associates it with Spain, but some scholars suggest Asia Minor region)

• יִירְשׁוּ (yîršû) – they will possess / inherit

• אֵת (ʾet) – [direct object marker]

• עָרֵי (ʿārê) – cities of

• הַנֶּגֶב (hannegeb) – the Negev (southern region)

---

---

Obadiah 1:20 Translator Notes

• “The exiled host” likely refers to a specific group of Israelites already in captivity or displacement at the time of the prophecy.

• The phrase “who are the Canaanites” is debated — it may mean they were exiled to a land of Canaanites or are living among Canaanite peoples.

• “As far as Zarephath” defines the northern limit of this exilic group’s settlement.

• “Sepharad” is uncertain geographically in the ancient context; while later linked to Spain in Jewish tradition, in the 6th century BCE it could be in Asia Minor (possibly Sardis in Lydia).

• The prophetic vision here foresees these far-dispersed exiles reclaiming land — specifically “the cities of the Negev,” a symbol of restored inheritance.

• The verse structurally parallels two groups of exiles:

  1. Northern-dispersed Israelites (in Phoenicia/Canaan up to Zarephath).

  2. Southern exiles from Jerusalem in far-off Sepharad.
     Both groups will inherit territory.

---

---

Obadiah 1:21 Transliteration

וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֵת הַר עֵשָׂו וְהָיְתָה לַיהוָה הַמְּלוּכָה׃ (wĕʿālû môšîʿîm bĕhar ṣiyyôn lišpōṭ ʾet har ʿêsāw wĕhāyĕtâ laYHWH hammĕlûkhâ)

• וְעָלוּ (wĕʿālû) – and will go up / and will ascend (Qal perfect/imperfect 3rd masc. pl. of ʿālāh)

• מוֹשִׁעִים (môšîʿîm) – deliverers / saviors (Hiphil participle masc. pl. of yāšaʿ, to save, deliver)

• בְּהַר (bĕhar) – on the mountain

• צִיּוֹן (ṣiyyôn) – Zion

• לִשְׁפֹּט (lišpōṭ) – to judge (Qal infinitive construct of šāphaṭ)

• אֵת (ʾet) – direct object marker

• הַר (har) – mountain

• עֵשָׂו (ʿêsāw) – Esau (symbolic for Edom)

• וְהָיְתָה (wĕhāyĕtâ) – and will be / and it shall be (Qal perfect/imperfect 3rd fem. sing. of hāyâ)

• לַיהוָה (laYHWH) – to Yahweh (the LORD)

• הַמְּלוּכָה (hammĕlûkhâ) – the kingship / the reign

---

---

Obadiah 1:21 Translator Notes

• “Deliverers” (môšîʿîm) may be leaders, judges, or agents raised by God—paralleling the judges in the book of Judges (e.g., Othniel, Gideon), but here in an eschatological context.

• “Mountain of Esau” is a metaphor for the whole nation of Edom—judgment will be comprehensive.

• “The kingship will be Yahweh’s” points to the ultimate theocracy where all human rule is replaced by God’s direct reign (cf. Zechariah 14:9; Revelation 11:15).

• This is the climax of Obadiah: from the downfall of Edom to the universal reign of Yahweh from Zion.

• The plural “deliverers” shows that God’s final victory will involve His people in carrying out His justice—anticipating the messianic kingdom where the saints “reign with Him” (cf. Daniel 7:27; 1 Corinthians 6:2).

---