Obadiah

OBA (Obadiah)

[OBA.1.1] The vision of Obadiah. Thus says my Lord Yahveh to Edom: A message we have heard from Yahveh, and an envoy among the nations has been sent. Rise up, and let us rise against her for war. [§] khazon ovadyah koh-amar adonai yahveh le'edom shmu'ah sham'anu mei'et yahveh ve'tzir bagoyim shulakh qumu venakuma aleha lamichamah. This verse is the opening of the book of Obadiah. It introduces a vision received by Obadiah concerning Edom. The verse states that a message has been heard from Yahveh, and an envoy has been sent among the nations to rise up for war. [OBA.1.2] Indeed, I have made you small among the nations, you are greatly despised. [§] hin-neh kah-ton neh-tah-teech-kah bah-go-yeem bah-zoo-ee ah-tah meh-ode. This verse uses several key terms. 'Hinneh' means 'behold' or 'indeed'. 'Katon' means 'small'. 'Natati' is the first person singular perfect form of 'natan', meaning 'I have made'. 'Bagoyim' means 'among the nations'. 'Bazuy' means 'despised' or 'contemned'. 'Atah' means 'you'. 'Meod' means 'very' or 'greatly'. The structure is a declarative statement, asserting that someone has been made small and despised among the nations. [OBA.1.3] Your heart’s arrogance has made you high, dwelling in the heights of the rock, a lofty abode. Saying in his heart, “Who will bring me down to the earth?” [§] zəḏōn libbəḵā hišši’ēḵā šōḵnī bəḥagwē-sela mərōm šibttō ʾōmēr bəlibbō mī yōrīḏēnī ʾāreṣ. This verse describes pride leading to dwelling in a high place, and then a questioning of who will bring one down to earth. ‘zəḏōn’ refers to arrogance or pride. ‘libbəḵā’ is ‘your heart’. ‘hišši’ēḵā’ means ‘has exalted you’ or ‘has made you high’. ‘šōḵnī’ means ‘dwelling’. ‘bəḥagwē-sela’ means ‘in the clefts of the rock’ or ‘in the heights of the rock’. ‘mərōm’ means ‘height’. ‘šibttō’ means ‘his dwelling place’ or ‘his abode’. ‘ʾōmēr’ means ‘saying’. ‘bəlibbō’ means ‘in his heart’. ‘mī yōrīḏēnī’ means ‘who will bring me down?’ and ‘ʾāreṣ’ means ‘earth’ or ‘land’. [OBA.1.4] If you soar like an eagle, and if you set your nest among the stars, from there I will bring you down, says Yahveh. [§] im-tag-bee-ah kah-nesh-er vee-im-bayn koh-khah-veem seem keen-kah mishaam oh-reed-kah ne-oom Yahveh This verse uses conditional language ('if...then'). It presents a hyperbolic scenario - even if someone rises as high as an eagle or builds a nest among the stars, Yahveh will bring them down. The final phrase 'neoom Yahveh' indicates a declaration *of* Yahveh. [OBA.1.5] If thieves come to you, if night robbers, how are you like them? Surely they will steal enough. If gleaners come to you, surely they will leave remnants. [§] Im-ganavim ba'u-lecha im-shodedei laylah eich nidmeita haloa yignevu dayam im-botsrim ba'u lach haloa yash'iru olelot. This verse uses several key words. "Ganavim" means thieves. "Shodedei" means robbers. "Laylah" means night. "Nidmeita" means to be like or resemble. "Dayam" means enough or sufficient. "Botsrim" means gleaners or grape gatherers. "Olelot" refers to grape remnants, or bunches left behind. [OBA.1.6] How will Esau search, how will his hidden things sprout forth? [§] Eich nekhfesu Esav nivu matspunav. This verse asks how Esau will search, how his hidden things will sprout forth. "Eich" means how. "Nekhfesu" is a verb meaning to search, to seek. "Esav" is the name Esau. "Nivu" means to sprout, to spring forth. "Matspunav" means his hidden things, his secrets. [OBA.1.7] To the boundary they will send you, all the people of your covenant. They will extend, they will finish for you, the people of your peace. They will place your bread, refinement beneath you. There is no understanding in it. [§] ad-hag-bool shil-loch-cha kol an-shei b’reet-cha hish-ee-ooch ya-ch’lu lech an-shei sh’lom-ech lach-mech ya-seem-oo maz-or tach-tei-cha ein t’voo-nah bo. This verse describes a sending forth and a provision of sustenance. 'Ad-hag-bool' means 'to the boundary'. 'Shil-loch-cha' means 'your sending'. 'Kol an-shei b’reet-cha' means 'all the people of your covenant'. 'Hish-ee-ooch' means 'they will extend'. 'Ya-ch’lu lech' means 'they will finish for you'. 'An-shei sh’lom-ech' means 'the people of your peace'. 'Lach-mech ya-seem-oo' means 'they will place your bread'. 'Maz-or tach-tei-cha' means 'refinement beneath you'. 'Ein t’voo-nah bo' means 'there is no understanding in it'. [OBA.1.8] Is it not on that day, declares Yahveh, that I will destroy the wise from Edom and understanding from Mount Esau? [§] Ha-lo bay-yom ha-hu ne-um Yahveh ve-ha-avad-ti chachamim me-Edom ve-tevunah me-har Esau. This verse begins with a rhetorical question, ‘Is it not…?’ followed by a declaration of Yahveh. It states that Yahveh will destroy the wise from Edom and understanding from Mount Esau. 'Ne'um' means ‘declares’ or ‘says’, often used to introduce a divine proclamation. [OBA.1.9] And they will cut down your warriors, Edom, so that a man will be cut off from the mountain of Esau, from destruction. [§] ve-hat-too gib-bo-re-cha te-ee-man le-ma-an yee-ka-ret-eesh me-har eh-saw mee-ka-tel This verse comes from the Book of Obadiah, verse 1:21. It describes a future event where warriors will destroy the strongholds of Edom. 've-hat-too' means 'and they will cut down'. 'gib-bo-re-cha' is 'your strong ones/warriors'. 'te-ee-man' is 'Edom'. 'le-ma-an' means 'in order that/so that'. 'yee-ka-ret-eesh' is 'a man will be cut off'. 'me-har' means 'from the mountain'. 'eh-saw' is 'Esau'. 'mee-ka-tel' means 'from destruction'. [OBA.1.10] From the distress of your brother Jacob, you will cover shame, and you will be cut off forever. [§] may-cha-mas a-chee-cha ya-a-kov teh-kahs-sah boo-shah ve-nee-khra-tah leh-oh-lam This verse uses several key terms. "May-cha-mas" means distress or deceit. "A-chee-cha" means your brother. "Ya-a-kov" is Jacob's name. "Teh-kahs-sah" means you will cover or conceal. "Boo-shah" means shame. "Ve-nee-khra-tah" means you will be cut off. "Leh-oh-lam" means forever or eternally. [OBA.1.11] In the day of your standing in opposition, in the day of the captivity of foreigners and their strength, and when foreigners came to its gate and they cast lots for Jerusalem, even you are like one of them. [§] b'yom am'decha mineged b'yom sh'vot zarim cheilo v'nachrim bau sh'aro v'al-yerushalayim yaddu goral gam-ata k'echad mehem. This verse describes a time of judgment and division concerning Jerusalem. 'b'yom' means 'in the day of'. 'am'decha' means 'your standing' or 'your position'. 'mineged' means 'over against' or 'in opposition to'. 'sh'vot' means 'captivity' or 'taking captive'. 'zarim' means 'foreigners'. 'cheilo' relates to their strength or power. 'nachrim' is another word for 'foreigners'. 'bau sh'aro' means 'came to its gate'. 'yerushalayim' is Jerusalem. 'yaddu goral' means 'they cast lots'. 'gam-ata' means 'even you'. 'k'echad mehem' means 'like one of them'. The verse depicts a scenario where foreigners have power over Jerusalem and are deciding its fate, and someone (addressed as 'you') is implicated in this process. [OBA.1.12] And do not look on the day of your brother in the day of his misfortune, and do not rejoice over the sons of Judah in the day of their destruction, and do not widen your mouth in the day of distress. [§] Ve-al-te-reh be-yom-achi-cha be-yom nach-ro, ve-al-tis-mach lib-nei-Yehudah be-yom av-dam, ve-al-tag-del pich-cha be-yom tsarah. This verse comes from Isaiah 14:21. It provides instructions not to rejoice over the downfall of others, specifically the people of Judah. It warns against gloating in times of distress. Let's break down the names of God in the verse: There are none in this particular verse. We will deal with these as they appear in other verses. 'Yom' means 'day'. 'Libnei' means 'sons of'. [OBA.1.13] Do not enter into the gate of my people on a day of their calamity. Do not you also look upon their evil on a day of calamity. And do not send aid to their army on a day of calamity. [§] al-tavo besha'ar-ami beyom eidom, al-tere gam-atah ber'ato beyom eido, ve-al-tishlachnah becheilo beyom eido. This verse contains commands prohibiting entry into the gate of a people on a day of calamity, viewing their evil on a day of calamity, and sending aid to their army on a day of calamity. The word 'eidom' and 'eido' are different forms of the same root, relating to a time of distress or calamity. [OBA.1.14] And do not stand at the division to cut off those who remain, and do not shut up those who survive in a day of distress. [§] ve-al-ta-amod al-ha-perak le-hakrit et-plitaio ve-al-tasger seridav be-yom tsarrah This verse contains imperatives, or commands. 've-al' means 'and not', indicating a negative command. 'ta-amod' means 'you stand'. 'ha-perak' means 'the break' or 'the division'. 'le-hakrit' means 'to cut off'. 'plitaio' means 'those who remain'. 'tasger' means 'you shut up'. 'seridav' means 'those who survive'. 'be-yom' means 'in day'. 'tsarrah' means 'distress'. Therefore, this verse is a command not to stand at the division to cut off those who remain, and not to shut up those who survive in a day of distress. [OBA.1.15] For near is the day of Yahveh upon all nations, as what you have done will be done to you, your reward will return upon your head. [§] ki-karov yom-yahveh al-kol-hagoyim ka-asher asita ye-eeseh lach gemulecha yashuv b’roshecha This verse speaks of the day of Yahveh being near upon all nations, and that what they have done will be done to them, and their reward will return upon their heads. ‘Ki’ indicates ‘for’ or ‘because’. ‘Karov’ means ‘near’. ‘Yom’ is ‘day’. ‘Yahveh’ is the proper name of God. ‘Al’ means ‘upon’. ‘Kol’ means ‘all’. ‘Hagoyim’ means ‘nations’. ‘Ka-asher’ means ‘as’ or ‘according to’. ‘Asita’ means ‘you have done’. ‘Ye-eeseh’ means ‘will be done’. ‘Lach’ means ‘to you’ or ‘for you’. ‘Gemulecha’ means ‘your reward’. ‘Yashuv’ means ‘will return’. ‘B’roshecha’ means ‘upon your head’. [OBA.1.16] For just as you drank upon the holy mountain, so shall all the nations drink continually, and they shall drink and become as though they had not been. [§] ki ka'asher shtitem al-har kadshi yishtu kol-hagoyim tamid veshtu velau vehayu kelo hayu. This verse describes a situation where, just as nations drank on the holy mountain, all the nations will continually drink, and drink and become as if they had not been. [OBA.1.17] And on Mount Zion there will be deliverance, and it will be a sacred place, and the house of Jacob will inherit their inheritance. [§] oo-veh-har tzee-yon tee-heh pleh-tah veh-hah-yah koh-desh veh-yar-shoo beit ya-ah-kohv et moh-rah-sheh-hem. This verse speaks of a future restoration and inheritance. 'Har Tzee-yon' refers to Mount Zion. 'Pleh-tah' means escape or deliverance. 'Koh-desh' means holiness or sacredness. 'Beit Ya-ah-kohv' is the house of Jacob. 'Moh-rah-sheh-hem' signifies their inheritance. [OBA.1.18] And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau will be stubble. They will ignite among them and consume them, and there will be no survivor remaining for the house of Esau, for Yahveh has spoken. [§] Vehaya beit Yaakov esh ubeit Yosef lehavah ubeit Esav leqash vedalku vahem veachalum velo yihiye sarid lebeit Esav ki Yahveh dibber. This verse describes a coming judgment. "Beit Yaakov" (House of Jacob) and "Beit Yosef" (House of Joseph) are metaphors for the people of Israel. "Beit Esav" (House of Esau) represents Edom, traditionally seen as a rival of Israel. "Esh" means fire, "lehavah" means flame, and "qash" means stubble. The verse states that the House of Jacob will be fire, the House of Joseph flame, and the House of Esau stubble, implying a complete destruction of Edom. "Sarid" means remnant. [OBA.1.19] And the South will inherit Mount Esau, and the lowland will inherit the Philistines, and they will inherit the field of Ephraim and the field of Samaria, and Benjamin will inherit Gilead. [§] ve-yar-shoo ha-ne-gev et-har ay-sahv ve-hash-fe-lah et-pleesh-teem ve-yar-shoo et-sdeh ef-rah-eem ve-et sdeh shoh-meh-ron oo-veen-yah-meen et-ha-gil-ahd. This verse describes the inheritance of territories by different tribes of Israel. 'Negev' refers to the South, 'Har Esau' is Mount Esau, 'Hashfelah' is the lowland, 'Pleshtim' refers to the Philistines, 'Sdeh Ephraim' is the field of Ephraim, 'Sdeh Shomron' is the field of Samaria, 'Binyamin' is Benjamin, and 'HaGilead' is Gilead. The verb 'yarshu' means 'they will inherit'. 'Et' is a grammatical particle marking a definite direct object. [OBA.1.20] And the exile of this portion for the children of Israel, which is like Canaan, even to France, and the exile of Jerusalem, which is in Spain, they will inherit the cities of the Negev. [§] ve-galut ha-chel-ha-zeh livnei yisrael asher ke-naanim ad-tzarfat ve-galut yerushalayim asher bisparad yirshu et arei ha-negev This verse discusses the exile and eventual inheritance of cities by the Israelites. 'Galut' means exile or diaspora. 'Chel' refers to the portion or share. 'Bnei Yisrael' means children of Israel. 'Ke-naanim' refers to the land of Canaan. 'Tzarfat' refers to France. 'Yerushalayim' is Jerusalem. 'Bisparad' means in Spain. 'Yirshu' means they will inherit. 'Arei ha-negev' means the cities of the Negev. [OBA.1.21] And saviors will ascend Mount Zion to judge Mount Esau, and the kingdom will belong to Yahveh. [§] ve'alu moshi'im be'har tsiyon lishpot et-har eysav ve'hayeta la'yahveh ham'lucha This verse describes saviors ascending Mount Zion to judge Mount Esau, and the kingdom will belong to Yahveh. 've'alu' means 'and they will ascend'. 'moshi'im' means 'saviors'. 'be'har tsiyon' means 'on Mount Zion'. 'lishpot' means 'to judge'. 'et-har eysav' means 'Mount Esau'. 've'hayeta' means 'and it will be'. 'la'yahveh' means 'to Yahveh'. 'ham'lucha' means 'the kingdom'.