The Land of Edom Was Never to Be Occupied Again
God's wrath and judgment on indigenous hatred and hope for victims of ethnic hatred in Obadiah: Implications for Africa
Yaw Adu-GyamfiI , Ii
IUniversity of the Western Greatcoat
IIGhana Baptist University Higher
Correspondence
ABSTRACT
Indigenous hatred has caused many lives on the African continent. In many cases victims of ethnic hatred are left without promise for the future. The book of Obadiah shows that there is hope for victims of ethnic hatred. This article looks at the volume from the viewpoint that considers God'due south wrath and judgment on ethnic hatred, his assurance of justice and his plan to requite hope to victims of ethnic hatred. Compared to Judah's misfortune, the Edomites used their reward to participate in the destruction of "a brother" nation. But God would administer justice which would lead to the abasement of Edom and offer hope to Judah. Victims of indigenous hatred in Africa should console themselves with the fact that God will administer justice that would encounter to the penalisation of those who take advantage of their status and offer them (victims of ethnic hatred) a better futurity.
Key words: Africa, ethnic hatred, God'southward justice, judgment and promise, alliance
A introduction
The African continent is plagued with indigenous conflicts that have cost many lives and properties. Still, it is the continent on which Christianity is said to grow daily. African Christians read the Bible every bit God's authoritative give-and-take for the church building's beliefs and practices. 1 wonders why, in spite of the widespread reading of the Bible, Africa continues to experience ethnic conflicts. There is a loftier probability that not many African Christians have read the book of Oba-diah and that those who have read it, perhaps have lost sight of the idea of ethnic hatred in its content.1
The book of Obadiah shows that God disapproves of ethnic hatred and that he is on the side of victims of ethnic hatred to give them hope in the future. This article aims at showing that God abhors the many ethnic conflicts that have engulfed the African continent. It will prove that in his ain fourth dimension God will administer justice on behalf of victims of ethnic hatred, that he is concerned nigh their nowadays conditions and that he has proficient futurity plans for them.
B Caption OF Key CONCEPTS
Before any try to analyse the text under review, there are two issues that need clarity: (one) the meaning of the term אח , and (2) the nature of the brotherhood between Edom and Israel/Judah.
one The Significant of the Term אח
The Hebrew word for "brother" is אח . Helmer Ringgren provides the diverse meanings of this mutual Semitic give-and-take.2 First, information technology denotes a person's claret relation. It is used for a blood brother as in the case of Cain and Abel (Gen 4:eight-11), Esau and Jacob (Gen 25:26; cf. Hos 12:4 [Eng. v. 3]), Joseph and his brothers (Gen 37:ii, 4-36; 42:3-8) and Aaron and Moses (Exod 4:14). The OT does not brand a precipitous distinction between brother and half-blood brother (cf. Exod 4:14; two Sam thirteen:4). In some cases, nevertheless, the words, "son of [the aforementioned] mother," are added when stress is laid on claret brothers (eastward.one thousand., Deut 13:7 [6]; Judg 8:19; Ps fifty:twenty; cf. Gen 27:29).iii
Secondly, אח refers to one's kinsman. In Gen 14:14, it is used for Abraham'southward relation to his nephew Lot. In Gen 13:viii Abraham expressed his relationship to Lot as "nosotros are brothers." In a wider sense, all the same, the term may refer to a boyfriend tribesman or a swain countryman equally in Jacob's relation to Laban (Gen 31:32), Moses' relation to the Hebrews (Exod 2:11; 4:8) and as sons of a cousin (Lev 10:4). In addition, it is used for the other Israelites in relation to the Reubenites and the Gadites (Josh 1:fourteen-15) and Abimelech'southward relation to the citizens of Shechem (Judg nine:xviii). The basis of this afterward usage is the idea that the tribes and the nation descended from the same begetter. Thus, in many passages genealogies are expressed by making individuals representatives of a tribe or a nation, and too past describing relationships between tribes in categories ordinarily used for family relations4 (cf. Gen 9:25; xvi:12; 25:18; 49:5; Judg 1:3, 17; 20:23, 28). Equally Ringgren notes, this type of expression occurs often when reference is made to Jacob and Esau or Israel and Edom. Many biblical examples express this: when blessing his sons Isaac promised that Esau will serve his brother (Gen 27:29, twoscore); when Israel sent messengers to the Edom, he said, "Thus says your brother Israel" (Num xx:14). Information technology is important to note that God when speaking to the Israelites, referred to Edom equally "your brothers the sons of Esau" (Deut ii:4). The aforementioned significant can be found in the expression "You shall not abhor an Edomite, for he is your brother" (Deut 23:8 [7]).
So far information technology is articulate that the idea of brotherhood extended to include tribesmen and young man countrymen, which indicates the need for solidarity. Information technology was in this regard that the Holiness Code and Deuteronomy issued various duties toward a brother or countryman (cf., eastward.g., Lev 25:35-43; Deut 22:1-4). It was in the calorie-free of this that Obadiah condemned Edom's mental attitude toward a brother nation. Similarly, the prophet Amos condemned Edom for pursuing his blood brother, the Israelites with the sword (Amos ane:eleven).
ii The Nature of the Brotherhood of Edom and Israel/Judah
Obadiah speaks of Esau/Edom equally a brother of Jacob/State of israel/Judah (vv. ten, 12).5 Thus Obadiah follows the ancestral narratives in Genesis that present Esau/Edom and Jacob/Israel as brothers, twins of the aforementioned parents (encounter, e.g., Gen 25:20-30; 32:two; cf. also Num xx:14; Amos ane:11). Biblical authors or redactors presented their descendants as kin with a mutual ancestry and an interwoven genealogy.
Even so, since at least the nineteenth century,six critical biblical report has questioned the historicity of the Genesis genealogies. R. Coggins, for instance, states that "it is impossible to treat as strict history the thought that Jacob and Esau were literally the founders of the two nations all of whose people were descended from them."7 He argues that the relation between the stories of Jacob and Esau in Genesis and the later on "alliance" of nations is a circuitous 1 because of the geographical shift that took place. He explains that Edom was in the far south, whereas the stories of Jacob and Esau place their activities in cardinal Transjordan. In view of this, iii theories accept been advanced to explain the nature of the "alliance" that existed between Edom and Israel/Judah.
First, it has been suggested that the history of Edom and Judah accounted for their brotherhood. Dicou suggests by associating Edom with Esau'southward land, Mount Seir, Esau could go the father of the Edomites, and Edom Israel's brother.viii This view draws attention to a common history of Edom and State of israel with reference to many Edomites who migrated to the state westward of the Arabah and even came to live in one-time Judean territories.ix In the Hebrew writings of the Persian period we run across repeated allusions to the northward advance of the Nabataeans, who invaded the districts lying south and east of the Expressionless Sea, including especially the territory of Moab, Ammon, and Edom. The inroad of these Arab tribes on the domain of their neighbours on the north is a fact of considerable significance for the history of the Jews. As the Nabataeans gradually moved northward, the Edomites were the chief sufferers from their advance; and they in plough, existence at length driven out from their old territory, were forced into southern Palestine, of which they finally gained possession. The event was a complete shift of the positions of these two peoples: the Nabataeans ultimately occupied old Edom, while the Edomites move into the region (new Edom) lying betwixt the southern part of the Expressionless Bounding main and the Mediterranean, for the most role quondam territory of the tribe of Judah. 10 Equally Dicou notes, some oracles confronting Edom attest Edom's involvement in Judean land. For case, Ezek 35:10 speaks of "Mount Seir'southward" intention to accept possession of the country "of YHWH." In addition, the promise in Obad 19 that the Israelites volition possess "the Negeb, Mount Esau" again, shows that the Negeb at the time was occupied past Edom. This is too affirmed past 5. 20 that indicates that returning exiles from Jerusalem "shall possess the cities of the Negeb."11
The second suggestion nearly the "brotherhood" between the two nations is that they both belonged to a similar religion. This proposition holds that in the religious history of Israel and its neighbours, at that place is no mention in the OT of the most important Edomite god, Qos, whilst the gods of the other nations are specifically named.12 It appears that while the gods of the other neigbouring nations are mentioned by their names and rejected, this is not the example of the Edomite god or gods. M. Rose, in reference to Solomon'due south idolatry in 1 Kgs 11:ane-8, asserts that following his foreign wives, Solomon served Ashtoret of Sidon, Milcom of Ammon (5. v), Chemosh of Moab, and Molech of Ammon (v. seven). But Solomon's Edomite wives (5. 1) do not announced to accept lured him to serve other gods.13 With this we are urged to assume the possibility of similarity between Edom's Qos and State of israel'southward Yhwh, which prevented the rejection of Qos in Israel's religious history.14 Bartlett speaks of "the essential similarity and close connectedness between the Edomite Qos and the Israelite Yahweh." He uses the term "co-religionists" in this regard. Bartlett asserts that a feeling of religious affinity between the two nations may have been "one contributing cistron" that identified Edom as Jacob'south/Israel's brother.xv
A 3rd proffer is to translate the brotherhood in terms of a treaty. Yard. Fishbane has argued that, in the light of Akkadian treaties and their frequent correspondence in form and content with Deuteronomy, the Hebrew use of אח can in certain contexts be understood every bit "treaty partner."16 This seems to exist a valid point, and at that place are without doubt political implications for Israel'south interaction with the inhabitants of Seir in Deut 2.
In sum, whatever of these suggestions could be a possibility. In other words, we cannot be sure as to the existent nature of the "alliance" of Edom and Israel/Judah. Information technology should exist noted that sociological considerations both of modern tribal societies such every bit the Bedouins and, more mostly, of ane Semitic societies have suggested that information technology is not uncommon for traditions about ancestral relationships to be "invented" or change through time in gild to institute customs cohesion through kinship bonds.17
As a issue, this essay is based on the understanding that אח can refer to any shut ties other than blood relations, but could include claret relations. And so, the "brotherhood" of Edom and Israel refers to a close relationship that saw them as neighbours and fellow semites and not necessarily blood brothers. However, this relationship was such that encountering someone as אח placed a moral responsibleness upon the one to whom the other is אח . Thus special care to provide for and keep from harm was placed upon the relationship.18
3 African Concept of Alliance
As was the case among Judah/Israel and Edom, Africans' conception of brotherhood goes beyond claret relations. The Akans of Ghana, for instance, utilise the word "brother," me nua, in many means, just similar the Hebrew usage of the word. Start, the word is used for children of the same female parent or father. Secondly, it is used for children of one's mother's sisters or children of one's father'south brothers. Thirdly, information technology is used for people from the same clan or even tribe (indigenous group); thus, people with i common ancestry. In a broader sense, information technology could refer to people from the same hamlet or town. An Asante homo who lived in Kumase in the Ashanti region, on noticing another Asante who lived in Accra in the Greater Accra region in England, could refer to him as me nua, "my blood brother." In addition, on noticing an Asante man of Ghana in a foreign land, an Ewe human of Ghana could also refer to him as "my brother," even though they come from different ethnic groups birthday. Furthermore, a Nigerian noticing a Ghanaian abroad could refer to him as "my blood brother" because they both come from Africa and are black. This depicts the potent, innate brotherliness among Africans and calls for solidarity among African indigenous groups and nations.
C BRIEF EXEGESIS OF OBADIAH
1 Oracles Concerning Edom - vv. 2-15
1a God's Wrath and Judgment on Edom (vv. two-9)
Verses ii-ix incorporate three oracles of Yhwh's judgment on Edom. This section draws the attending of Yhwh's audience to what he intends to practise to Edom. He describes the intentions of Edom and the reason for that condition. Yhwh outlines the imminent degradation of Edom.
Verses 2-four incorporate the get-go oracle of Yhwh. The oracle begins with the interjection הנה "behold" or "indeed" or "run into" (v. 2) with the purpose of alluring the attending of the hearer to the judgment Yahweh is near to mete out to Edom.19 The verb נתתיך "make" with the pronominal suffix "you" is a prophetic perfect. Equally Barton points out, if the perfect verb is taken to refer to the past, it would accept to chronicle to some earlier humiliation of Edom that, according to Obadiah, was going to be extended in the future. But the passage concerns the time to come.twenty It is typical of oracles against foreign nations, where Yhwh speaks in the first person and uses the "prophetic perfect" "I have made you lot" or "I will make you" to emphasise that the punishment is about accomplished already. In other words, Yhwh's threat is and so sure of fulfilment that it is expressed as already accomplished.
The Hebrew word קטן "small" connotes Edom'due south reduction in size and influence. Then as Stuart posits, ii curse types, decimation and dishonour/degradation, are pronounced most Edom's future.21 Edom will exist utterly despised. Verse 2 therefore shows Edom'southward abasement. Verse 3 explains that the cause of Edom's certain abasement is its pride or insolence. Edom was proud considering her domicile was prepare בחגוי־סלע "in the clefts of the rock." Thus, Edom was proud because of her defenses. Because of her unique geographical situation, Edom was almost impregnable. Stuart draws attention that Edom's rock location (sela', סלע "rock") is a pun on the name of its capital, Sela. He explains that Sela'southward location on the Umm el-Biyara plateau was surrounded on three sides by steep cliffs that made information technology difficult for any enemy to mountain a surprise assail from one side simply. In add-on to Sela, Stuart mentions that Edom's primary cities, Teman and Bozrah, every bit well equally the nascent fortress city of Petra virtually Sela, were located in nearly bulletproof loftier stone formations.22 Edom therefore plant her safety and security in her physical setting. In 5. 4, Edom is metaphorically portrayed as to soar כנשר "like the eagle" and make her nest amongst the stars. The eagle was the largest bird in the region (Ezek 17:seven) with a powerful wing span (Isa 40:31), known past observation to build its aeries in high, inaccessible mountainous rocky crags. Structurally, the passage depicts a metaphorical evolution from rocky heights (5. 3) to the very heavens (v. iv). This progression exemplifies Edom's increasing cocky-assurance and source of pride.
Barton, referring to Isa 26:5, draws attention to the fact of divine opposition to all that is "haughty" or "lofty." He explains that the description in Obadiah belongs to the OT's perception of the relative condition of God and humanity , and its absolute confidence that no ane must challenge the supremacy of YHWH. That the Edomites have set their dwelling "amidst the stars" should ring alarm bells, if one has read Isa 14:12-14.23 Barton explains pride used here is not a psychological consequence. Thus it is not used to connote a "sense of 1's own God-given place in the world that affirms one's achievements and evaluates them justly," simply rather to connote "the wide canvas of ambition and ruthlessness of nations who retrieve goose egg of liquidating their neighbors."24
The 2 אם "though" are subordinating conjunctions. They introduce a concession to show that in spite of Edom's high and mighty position which was described by means of several metaphors, she volition not survive Yahweh's onslaught. Therefore, Edom's question "Who volition bring me downwardly to the basis?" in v. 3 is answered by Yahweh, "I volition bring you downward" in v. 4. The repetition of bring . . . downwards in vv. 3 and four creates a structural parallel in which the penalization fits the crime. Edom made a great mistake past boasting; the pride of her heart deceived her. Although humans could not reach her, Edom had forgotten the incomparable greatness of Yahweh. Thus, Edom was deluded in her "illusions of superhuman invincibility"; she could not escape the achieve of Yahweh'south justice.25 Baker is right to title the beginning oracle against Edom every bit, "Pride Goes before Devastation."26 Edom'southward attitude corresponds to what Brevard S. Childs describes as an OT motif of blasphemous arrogance,27 which often presents an attitude of defiance as the motivation for divine punishment (cf. east.g., Isa 10:5-19; Ezek 28:i-10; 35:10-15). Barton draws attention to the fact that we cannot certainly say the Edomites were notably more arrogant than the nations or even than the Judahites. He asserts that the prophets assume that foreigners are all big-headed and proud.28
Allen shows that vv. 5-6 develops the idea in vv. two-4. Both units depict Edom as the victim of future destruction. He draws attention to two ambiguities here. The first is almost its attribute of fourth dimension. He states that the Hebrew verbs in the exclamations are in the perfect country, as are those in the temporal clauses. So, regarding the question, "Does vv. 5-6 look back to an overthrow that has already taken place?" Allen attests that v. ane speaks of preparations for an attack and therefore it is more likely that the perfect verbs are to be contrued every bit prophetic perfects, like the verb in v. ii, and that the imperfect verbs in the two clauses of v. 5 are normal futures. Withal, the line falls exterior the construction of the oracle then, as Barton has suggested, information technology could be a annotate on information technology rather than part of it. In that case we observe here a scribal interpolation, reflecting on Obadiah's words, afterward Edom had been destroyed.29
The 2d trouble is almost the nature of the reference to thieves and grape-gatherers. Allen points out ii possibilities. Either the prophet had a contrast in mind, where both get out backside pieces of property and grapes respectively, or he had a double comparison in mind, where the reckless, ruthless stripping of house and vineyard predict the destruction of Edom'due south wealth. Allen concludes that the latter interpretation is more realistic because of the diction in the first comparison.30 However, the one-time can also be true to prove that while thieves accept away what they tin can acquit and grape harvesters normally do not take time to totally pick every grape, Edom would be ransacked (5. six) and no subconscious treasure will remain undiscovered.
The exclamation איך , "how" in v. 5 is paired with another exclamation, איך in v. 6. In v. 6 the 2nd colon of the bicolon ties in with the meaning of the first colon. The writer of Obadiah chose חפש instead of the similar-looking verb חשף , "to strip bare" called past Jeremiah in Jer 49:10a. The two verbs differ only in the gild of their consonants. As Dicou shows בעה ("to seek out") מצפניו ("treasures") fits in amend with חפש ("to pillage").31
The three אם "if" are subordinating conjunctions that introduce real conditions; they introduce temporal sentences. They indicate ii conditional interrogatives, both of which are rhetorical questions. They show the completeness of Edom's impending destruction as against theoretical instance of fractional loss.
In 5. 6, the term "Esau" is used for Edom as in vv. 8, nine, 18, 19, and 21.32 Stuart points out that this usage is confined to Deut two, Jer 49, Josh 24, Mal i and Gen 27-28. He adds that in the OT, Edom is the term used for the nation every bit opposed to the eponymous antecedent Esau.33 Thus similar traditions in Gen 27-28 and Mal i:two-5, Obadiah identifies Edom with the patriarch Esau, the brother of Jacob. The theme of alliance then comes to the fore in the following oracles, vv. viii-11 and 12-14 (15b).
Commenting on allies, Stuart posits that Edom was weak militarily. He attributes this to Edom's small population and its limited agricultural wealth, which prevented it to form powerful military. As a issue, Edom had to depend on alliances with more powerful states, especially Babylon. 34 Simply Edom's allies volition defect. These allies are described equally confederates; it speaks of those who accept entered into formal pact or treaty with the Edomites; they are besides described as friends. The Hebrew for friends connotes the thought of "those who eat with y'all."35 The ii words put together refer in this context to the sealing of a treaty by sharing a meal (Gen 31:54; Exod 24:11).36 And so, the trusted friends of Edom volition deceive its armies and volition lure them out of their strongholds. Edom will endure treachery at the hands of those on whom she depended because of a covenant sealed past the eating of staff of life. There is a play on words here; the Hebrew root for "bread," להם , can too mean "do battle"37 (e.g., Pss 35:1; 56:1-2). In other words, "Edom'due south allies, who take covenanted by breaking staff of life to fight for Edom, volition at present fight against information technology."38
We one time again encounter the problem of timing here. It appears the actions of the allies take taken identify already. But every bit both Allen and Stuart show, the overall context envisages the perfects as prophetic, referring to the hereafter betrayal of Edom's allies.39
Verses 8 and 9 signal the destruction of the wise men and mighty men of Edom. The destruction volition happen "on that twenty-four hour period." This phrase is oft a marker of an "eschatological" addition to an before oracle collection. Just in this context, this is not so considering the reference is to an imminent human action of God's vengeance on the Edomites for their ill treatment of Judah. In the OT, it is only ii other passages, Ezek 24:25 and Ezek 38:14, that have "on that/the day" preceded by halo ("will it non happen"). Usually, "on that day" is followed by a verb in the imperfect (yiqtol). In v. eight, however, it is followed by a "sequent perfect" (weqatal) class, but as Barton shows, "this is well within the range of acceptable usage."xl In sum "that 24-hour interval" refers to the specific day of God's wrath and judgment on Edom (five. two) and not "the Twenty-four hour period of the Lord" that is first mentioned in v. 15a.
In v. 8 the wise men of Edom will exist destroyed "on that solar day." Edom was renowned for its wisdom (cf. Jer 49:7), just on this occasion wisdom and the understanding will not save Edom. Edom is addressed directly by Yahweh as Teman, a northern town of the kingdom (Ezek 25:13), which was named~afterward Esau's grandson (Gen 36:11; 1 Chr i:36). Note that i of Job's counselors, Eliphaz, was from Teman. His counsel to Task (4:8-nine) is now applied to his nation. Barton suggests that the kind of "wisdom" the prophet has in mind is probably political wisdom, rather than the "insight" into the ways of God. He asserts that this oracle is like to Isaiah's condemnations of the vaunted "wisdom" of the counsellors of Pharaoh (Isa 19:11-xv), and may imply, in the same way, that the people in Teman are not really very wise anyway, since they have not foreseen Edom's downfall.41 Wolff intimates that the wisdom of the wise does not mean just "reflection about questions of teaching, law, natural phenomena, and theology," but likewise includes "the test, discernment, and guidance of right and successful activeness in public life."42 Verse 8 contains a rhetorical question, "Is it not so," asked by God and which expects an emphatic "yeah" answer.
In 5. 9 the mighty men (warriors) of Teman would also exist dismayed or demoralised. Every bit Allen shows, Teman, an important city of Edom, is used hither poetically every bit a part for the whole.43 Dismay depicts the moving-picture show of Edom'south soldiers who lose their sense of moral and flee in panic. With the destruction of the Edom's political advisers and military corps, every single person on Mount Esau would be killed.
Equally Dicou asserts, Mount Esau is the most common designation of Edom in Obadiah (vv. 8, 9, 19, 21).44 "The land of Edom" is the most common proper noun for the Edomite territory. Usually, the region of Edom is chosen Mount Seir (Deut 1:2), "the country of Seir" (Gen 36:30) and the combined name, "the country of Seir the field of Edom" (Gen 32:3). Ezekiel thus terms the Edomite territory "Mount Seir and all Edom" (Ezek 35:15). The name Seir is evidently related to the Horites; this is particularly evidenced by Gen 36:xx: "These were the sons of Seir the Horite, who were settled in the land" (cf. Deut 2:12). 1b The Reason for God'southward Wrath and Judgment on Edom (vv. ten-fourteen)
Allen posits that the initial words of five. 10 stress that the punishment related in vv. two-9 is not arbitrary only provoked past enough cause. He intimates that the basic charge of 5. 11 sets the scene for the more specific accusations, which are to follow.45 In v. x the main reason for God'southward wrath and judgment on Edom is given: "For the violence done to your brother Jacob, shame shall comprehend you, and yous shall be cutting off forever." Thus, every bit Boice notes, Edom's specific sin was an aggravated lack of brotherhood.46
The kinship between the two nations of Edom and Israel, and its corresponding obligation, are stressed in Deut 23:7: "You shall non regard an Edomite with abhorrence, because he is your brother." Judah is clearly called Jacob in Obadiah in social club to bring out this relationship. Other than that the text would make no sense, for we know that in the OT Jacob is used to represent the entire Israel, the twelve tribes, for Jacob became Israel. If this usage is indicated here (v. 18; cf. Num 20:14; Deut 23:vii; Amos one:11) it would mean that Edom's violence was directed against the entire Israel, which does not agree with the book'south context: Edom's dealings with Judah.
Here nosotros are reminded of the historic conflict between these two brother nations and its association with and attribution to their ancestors Esau and Jacob (Gen 25:19-34; 27:1-28:nine; 33). However, we are not sure how far the "kinship" between Edom and Judah was accustomed in Edom. Nosotros are not certain if there were Edomite versions of the stories of Jacob and Esau; if there were, they might well have included Edomite reactions, non unlike Obadiah's, to the treacherous behaviour Jacob had showed to his brother on more than one occasion, and might accept suggested that the Israelites had not in this respect changed their spots.
Violence to his brother is tantamount to breaking the bonds of kinship. The ii words violence and brother are used antithetically. In spite of the biting rivalry between their progenitors, the prophet thinks that at that place is no justification for Edom'south mistreatment of a brother nation in times of crisis. As Allen asserts, "Kinship creates obligation, which cannot be neglected with impunity."47 Edom was violent toward its brother nation. The Hebrew word חמס , "violence" is a general word that originally referred to killing, but is often used by the prophets to denote whatever kind of violent offense. It could mean "a bones disregard for human rights," 48 or "every kind of wrongful, hurtful action against another, peculiarly oppression, cruelty"49 and false witness. Hence, Edom'south attitude is seen as shameful and deserves devastation.
"On the twenty-four hour period" in v. xi refers to the events in 587 B.C.E. when Babylon ransacked and destroyed Jerusalem. On that solar day Edom stood aloof without making whatsoever endeavor to aid his brother nation when strangers and foreigners bandage lots for the spoils of Jerusalem. The Hebrew discussion for strangers is זרם . When the prophets accost Yahweh, their ain people or the other nations they often used the term זרם to designate the enemy, the aggressor, or the occupying power. In addition, זרם is synonymous with "usurpers, tyrants" or "fierce nations" and "foreigners." So strangers is used here to connote not merely people who are different because they were strange (nokrim) only the destroyers who despoil Jerusalem and its sanctuary of its splendor.50 With this hateful complicity, Edom acted as if he was one of them. This implies that Edom gleefully aided in the annexation of the city. Allen observes that the mention of strangers and foreigners, instead of specifying them by name, is intended to bring out Edom's heartlessness in failing to come up to the aid of its kinsmen.51 On Edom's attitude hither, Stuart indicates that given the long enmity of Edom and Israel/Judah, one could hardly expect Edom to rush to help Judah confronting Babylon. He believes that Edom is castigated for comfortably biding its time while the Babylonians carved up Jerusalem as the Edomites could never have done, in anticipation of moving in like vultures for the urban center's leftovers.52 Similarly, Barton posits the prophet did not imply that the Edomites themselves killed the Judahites; but the Edomites "were like hyenas, taking the pickings after a death acquired past some other animals."53
In vv. 12-14 the literary device of repetition is used to express Edom's atrocities against Judah. Hither there are eight prohibitions in the typical syntactical style that indicate not a general prohibition ( לא "not" + imperfect), but a specific, private-circumstance prohibition ( אל "practise not" + imperfect).54 With the utilize of similar constructions and of the discussion "24-hour interval" with synonyms of misfortune - ruin, distress, calamity - the author emphasises the horrendous wickedness of Edom against Judah. The verb forms are in the hereafter tense so that the prophet speaks as if the onslaught on Jerusalem had not yet taken place and warns the Edomites against their wicked acts. As a result Bartlett thinks, "these verses in Obadiah should not be understood as an historian's description of Edom's behaviour in 587 B.C. The poet derives his picture largely from his imagination."55 Against Bartlett, Barton asserts that although no ane would describe what nosotros have in Obadiah is "a historian's description," Obadiah was reasonably well informed nearly some events that really occurred. For him the detailed presentation involving entering the city, taking haul, gloating over the defeated inhabitants, and so preventing them from escaping cannot be imagination.56 For Barton to interpret these verbs in the future "produces an odd event, since until now the prophecy has clearly referred to what the Edomites take already done."57 Therefore, it would be appropriate to interpret these prohibitions in the past tense, you lot should not have. Barton draws attention to examples of such use of the imperfect in the OT to express a wish with reference to a point in time in the by (cf. Job 10:18; Lev 10:18; Num 35:28). Barton concludes, "this estimation gives a satisfactory sense" and indicates "information technology is difficult to run into whatever solution other than to use the imperfect, which is regularly the form in modal and counterfactual sentences."58
Verse 12 adduces three offences of Edom - "gloating" at, "rejoicing" over and "ridiculing" Judah in its calamity. The verbs progress in interest from an internal attitude to an outward action. Edom did not simply gloat and rejoice over Judah's calamity, simply he too entered the city gates and laid easily on Judah's substances (five. 13). Thus, Edom followed the acts of Judah'south enemies of looting. The sins of the Edomites go along to a climax in v. fourteen with an assail on Judah's refugees. They stood at the crossroads exterior Jerusalem, gear up roadblocks, captured the fleeing Judahites, and handed them back to the Babylonians. In addition, acting as traitors, they rounded upward the Judahites who were still hiding in the city. Thus the offenses of Edom were both passive and active:59 standing bated when Jerusalem was invaded and looted (v. 11), gloating and rejoicing over Judah's misfortune (v. 12), joining in the looting (v. 13), blocking the flight of fugitives and handing them over to the enemy (v. 14). On such a terrible "day" for Judah, when aid and comfort were desperately needed, Edom became "like 1 of them" (v. eleven), an enemy instead of a "brother (v. 10).
There is a progression in this list (vv.12-14). First, in that location is looking with indifference or pleasance at the suffering of Judah (gloating, rejoicing). This leads to mocking and boasting. Next the Edomites enter the city (five.xiii) and there in the city take another look with malicious pleasure at Judah's suffering (gloat) afterward which they become effectually stealing the belongings of the Judahites (looting). Finally, v.14, having done their worst in the city, the Edomites go dorsum outside and stand at the very places the Judahites passed as they tried to escape the Babylonians in order to circular upwards these refugees and hand them over to the Babylonians. It is important to signal that while the detailed list of crimes ascribed to the Edomites in vv. 8-14 gives or uses an eyewitness report, some scholars argue that this text is primarily a literary text and does non requite information on what really happened.60
ii The Day of YHWH (vv. 15-21)
2a Change of Situation (vv. xv-18)
This section is framed past its references to YHWH as the initiator of discussion and outcome -"twenty-four hours of Yhwh . . . Yhwh has spoken." The sequence of themes follows reversal of roles juxtaposed in a evidently antithesis: destruction and deliverance; survivors and no survivors; possessors and dispossessors; Joseph-Jacob and Esau. The "Solar day of YHWH" in v. 15a refers to the day YHWH will bring judgment of the nations. Verse 15b depicts the consequences of Edom'south cruelty to his brother. For the author of Obadiah, Yhwh rules the world with moral principles. The talion law of tit for tat will exist applied to the Edomites: "As you lot have done, it shall exist done to y'all; your reprisal shall return upon your own caput" (v. 15b). Thus, Edom will not become unpunished. Edom will suffer the very cruelty he meted out to his brother. Thus, says Allen, "the traitor volition be betrayed in turn, and the unfaithful will observe how biting is the taste of infidelity."61 Obadiah, therefore, reassures Judah that Yhwh is still in control.
In v. 16 Edom is presented equally the image of all the nations. As Edom drank in rejoicing at Judah's suffering, so will Edom drink, this time not in rejoicing, merely from the loving cup of God'southward wrath. Every bit Edom has done so will the nations. Nations will gulp down God'due south wrath and punishment to an extent that they will be destroyed, and be equally if they had never been.
In vv. 17-18, the goodness of Yhwh in his covenant with Israel will be realised and the Day of YHWH will restore Israel to their initial position, while bringing judgment on Israel's enemies. In 5. 17 the contrast conjunction ו "but" is used to show that contrary to the nations in v. 16 and to Edom in particular (vv. one-15), on Mount Zion the oppressor'southward plan will be thwarted. Instead of refugee (v. fourteen), in that location will be deliverance, and it volition exist holy. The root underlying פליטה implies escape from danger and widespread destruction, used, for instance, for fugitives from military disaster (e.one thousand., Gen 14:xiii; Judg 12:iv-5; Obad 14). It is practical almost consistently to Yhwh's gracious preservation and purification of a remnant in Israel, specially later the Autumn of Jerusalem (cf. Ezra 9:viii-xiii; Isa 4:two; 10:20; Jer 50:28).62 The approving of Mount Zion stands against the heights of Edom's pride (v. 3).63 The house of Jacob will also occupy her possessions or inheritance, the "promised land." Jacob could represent all Israel or only Judah, with Joseph representing the other ten tribes. In either example, all of the tribe, those previously exiled past Assyria and those at present taken past Babylon, volition be involved in Edom's judgment. Fire and flame (v. 18) represent Yhwh's wrath which is actualised through his people. Edom, Judah'due south original opponent in vv. 2-xiv, is juxtaposed with Israel in the metaphor of stubble, and fire and flame. As Jacob had been devoured, then will Edom exist consumed. Edom had tried to eradicate Israelite refugees (five. 14), but while State of israel had few survivors, Edom will have no survivors. Thus vv. 17-18 serves every bit the climax of hope for Yhwh's people: their desperate country will be corrected and the benefits of the covenant with Yhwh will over again be enjoyed. The phrase ךבר כי יהוה , the traditional formula of the prophetic messenger, guarantees the fulfilment of the prophecy.
2b Render of the Kingdom (vv. xix-21)
Verses 19 and 20 describe the full extent of the new territorial possessions of the formerly dispossessed (v. 17). Israel volition inhabit its former territory likewise as that of its enemies, Edom and Phoenicia. Borders volition be extended in the north as far as Zarephath and in the south into the Negev (five. 19).
Verse 21a corresponds to vv. 19-20, which it summarises with special reference to Edom. Information technology reiterates the theme of conquest, which is expressed in the word שפט ("govern" or "judge"). The Hebrew word מושעים ("deliverers") has similar connotations of war machine victory (cf. Hab 1:2; 3:13, 18). Verse 21a depicts that proud Mount Esau will now be ruled from Mount Zion, geographically a far less notable mount. However, theologically there is no higher place than Mount Zion. Thus, every bit Staton shows, "Israel will one time over again dominate Edom - politically and theologically."64 The phrase היחה ליהוה המלוכה in v. 21b shows that the international state of war against Edom (v.1) will end in the recognition of the kingdom of Yhwh. Thus the victory is not merely a nationalistic reawaking simply the symbol of divine sovereignty. This affirmation reveals the theological justification of the bulletin of Obadiah. Yhwh'due south victory includes the restoration of his chosen people and the judgment of their enemies. As Samuel Pagán indicates, 5. 21 makes of import theological statements: (1) YHWH will heighten up deliverers to fulfil his purpose in history, (ii) that victory will be an ultimate triumph over those who oppose the divine volition, and (iii) victory exemplifies Yhwh'southward rule in history.65
D IMPLICATIONS FOR AFRICAN Indigenous GROUPS
The book of Obadiah is included in the catechism of scripture embraced by many Africans. Information technology is of import because Africa is filled with many stories of "Edoms" and "Israel/Judah" in both national and interpersonal relationships. The book of Obadiah illumines some important issues for gimmicky African ethnic groups to reverberate on. Information technology presents a somber criticism of lack of solidarity, it shows God'south anger and judgment on perpetrators of ethnic hatred, and it offers a word of hope to victims of ethnic hatred.
ane Commitment to Coming together the Needs of Others
Africans should see the behaviour of the Edomites as an case of the way God responds to the lack of solidarity with commitment to the needy, the excluded, and the persecuted of lodge. The people of Judah were going through a grave crunch, and the Edomites, rather than sympathising with and responding to the needs of their neighbour, betrayed them in a disgraceful way. African ethnic groups should learn to be committed to the needs of others exterior their ethnic group. Seeing other people's needs, the others should react with a sense of responsibility and solidarity. The lack of concrete demonstration of love constitutes an deed of betrayal of both God and the people in demand.
two God'due south Wrath and Judgment on Ethnic Hatred
The volume of Obadiah clearly shows that God's wrath and judgment came upon Edom for mistreating a "brother" nation. God exercised potency in punishing Edom to the extent that no survivors were left for her. African ethnic groups need to learn a great lesson from this. God is aware of how we mistreat people of other ethnic groups. God will ascension up to punish any indigenous group that mistreats her "brother" indigenous group. As he did to Edom, the tables volition turn around to inflict upon those who mistreat others with the very things they meted out to others.
3 Hope for Victims of Ethnic Hatred
The book of Obadiah indicates that God had a better future plan for State of israel/Judah. Thus there was hope for Mount Zion and the house of Jacob. God turned the misery of Judah into joy and restored her to God's plan for his people. In the same fashion, the book of Obadiah carries a message of hope and restoration to victims of ethnic hatred in Africa. Victims of ethnic hatred should condolement themselves that if a neighbour refuses to show solidarity, God will one day raise deliverers for them to regain possessions lost - country and holding. They are to know that the prophet Obadiah offers the promise of a futurity in God'south kingdom for those who suffer nether the enormous burden of oppression (vv. 15-21). He joins the chorus of the larger biblical witness in announcing the practiced news all sufferers long to hear, "the kingdom shall be the Lord's" (v. 21b).
Due east Conclusion
Obadiah's message was a "word from God" for a particular hard moment in the history of the people of God, yet a moment that has recurred more than than once since these words were spoken. Ethnic hatred has created and continues to create a lot of bug in Africa.
The book of Obadiah declares the terrible consequences for those who participate in barbarous and inhuman oppression of neighbours or stand idly by watching the oppression of others. Information technology also promises hope for those who suffer oppression of whatsoever kind. The book reminds any group of people who think they are powerful and superior and then mistreat others, that power is not ultimately in their hands but that dominion volition belong to God. Such groups consider themselves independent, but they are reminded who has actual control.
This essay has shown the important role that the book of Obadiah plays in Africa. It has clearly demonstrated the relevance of the book in contemporary African club where ethnic fighting has claimed lives and properties. The essay has derived those implications that Obadiah has for African indigenous groups. It teaches that African ethnic groups should see themselves as "brothers" and so should support rather than destroy one another. Information technology has indicated that God disfavours indigenous hatred and rains judgment on perpetrators of ethnic hatred. It has too shown that God is on the side of victims of indigenous hatred. The essay has shown that God is in control over man history and that he is the ultimate power over affairs of human beings and that at his time he will act to bring justice.
BIBLIOGRAPHY
Allen, Leslie C. The Books of Joel, Obadiah, Jonah and Micah. One thousand Rapids: Eerdmans, 1976. [ Links ]
Armerding, Carl. "Obadiah." Pages 335-357 in vol. seven of The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1985. Baker, David. Obadiah. Leicester: Inter-Varsity Press, 1988. [ Links ]
Bartlett, John R. "The Land of Seir and the Brotherhood of Edom." Journal of Theological Studies four (1977): 2-27. [ Links ]
__________. "From Edomites to Nabateans: A Study in Continuity." Palestine Exploration Quarterly 111 (1979): 53-66. [ Links ]
__________. "Edom and the Fall of Jerusalem." Palestine Exploration Quarterly 114 (1982): 13-24. [ Links ]
__________. Edom and the Edomites. Sheffield: JSOT Printing, 1989. [ Links ]
Barton, John. Joel and Obadiah. Louisville: Westminster John Knox, 2001. [ Links ]
Ben Zvi Ehud. A Historical-Critical Report of the Volume of Obadiah. Beihefte zur Zeitschrift dice alttestamentliche Wissenschaft 242. Berlin: de Gruyter, 1996. [ Links ]
Boice, James Thousand. The Minor Prophets. Volume 1. An Expositional Commentary. 1000 Rapids: Bakery, 2002. [ Links ]
Brown, William. Obadiah through Malachi. Louisville: Westminster John Knox Printing, 1996. [ Links ]
Childs, Brevard Due south. Isaiah and the Assyrian Crunch. London: SCM, 1967. [ Links ]
Coggins, Richard J. Israel among the Nations: Nahum, Obadiah. International Theological Commentary. Grand Rapids: Eerdmans, 1985. [ Links ]
Dick, Michael B. "A Syntactic Report of the Book of Obadiah." Semitics ix (1984): 129. [ Links ]
Dicou, Bert. Edom, Israel's Brother and Antagonist: The Role of Edom in Biblical Prophecy and Story. Journal of the Study of the Old Testament: Supplement Series 169. Sheffield: JSOT Press, 1994. [ Links ]
Dommershausen, Davos. "lhm." Pages 521-528 in vol 7 of Theological Lexicon of the Old Testament. Edited by Gerhard Botterweck, Helmer Ringgren and Heinz-Josef Fabry. Grand Rapids: Eerdmans, 1995. [ Links ]
Fishbane, Michael. "The Treaty Background of Amos one:11 and Related Matters." Journal of Biblical Literature 89 (1970): 314-315. [ Links ]
Knauf, Ernst A. "Qaus." Ugarit-Forschungen 16 (1984): 93-95. [ Links ]
__________. "Yahwe." Vetus Testamentum 34 (1984): 467-72. [ Links ]
Laetsch, Theodore F. Bible Commentary: The Pocket-size Prophets. St Louis: Concordia Publishing, 1956. [ Links ]
McCarter, P. Kyle. "The Patriarchal Age: Abraham, Isaac and Jacob." Pages 1-31 in Aboriginal State of israel: A Brusque History from Abraham to the Roman Devastation of the Temple. Edited by Hershel Shanks. Englewood Cliffs, N.J.: Prentice-Hall, 1988. [ Links ]
McCarthy, Dennis J. Treaty and Covenant. Rome: Biblical Constitute, 1981. [ Links ]
Miller, Patrick D. "The Wilderness Journey in Deuteronomy: Style, Structure, and Theology in Deuteronomy 1-3." Pages 572-92 in Israelite Religion and Biblical Theology: Collected Essays. Journal of the Study of the Old Attestation: Supplement Series 267. Sheffield: Sheffield Bookish Press, 2000. [ Links ]
Myers, Jacob Chiliad. "Edom and Judah in the Sixth-Fifth Centuries B.C." Pages 377-92 in Near Eastern Studies. Edited by Hans Goedicke. Baltimore, Md., 1971. [ Links ]
Ogilvie, Lloyd J. Hosea, Joel, Amos, Obadiah, Jonah. The Communicator's Commentary. Dallas: Give-and-take Books, 1990. [ Links ]
Pagán, Samuel. "The Book of Obaiah." Pages 435-459 in vol. 7 of The New Interpreter'south Bible. Edited by Leander E. Keck. Nashville: Abingdon. [ Links ]
Priest, John. "The Covenant of Brothers." Periodical of Biblical Literature 84 (1965): 400-406. [ Links ]
Renkema, Johan. Obadiah. Historical Commentary on the One-time Testament. Translated by Brian Doyle. Leuven: Peeters, 2003. [ Links ]
Ringgren, Helmer, " אח ." Pages 188-192 in Theological Dictionary of the Sometime Testament. Book 1. Edited by Gerhard Botterweck and Helmer Ringgren. Grand Rapids: Eerdmans, 1974. [ Links ]
Robinson, Robert B. "Levels of Naturalization in Obadiah." Journal of the Report of the Quondam Testament 40 (1988): 83-97. [ Links ]
Rose, Martin. "Yahweh in Israel-Qaus in Edom?" Journal of the Study of the Onetime Testament 4 (1977): 28-34. [ Links ]
Rudolph, Wilhelm. Joel, Amos, Obadja, Jona. Kommentar zum Alten Testament xiii. Gutersloh: Mohn, 1971. [ Links ]
Simundson, Daniel J. Hosea, Joel, Amos, Obadiah, Jonah and Micah. Abingdon Sometime Testament Commentaries. Nashville: Abingdon, 2005. [ Links ]
Staton, Jr., Cecil P. "Obadiah." Pages 757-761 in Mercer Commentary on the Old Attestation. Edited by Watson E. Mills and Richard F. Wilson. Marcon, Ga.: Mercer University Press, 2003. [ Links ]
Stuart, Douglas. Hosea - Jonah. Give-and-take Biblical Commentary. Nashville: Thomas Nelson, 1987. [ Links ]
Torrey, Charles C. "The Edomites in Southern Judah." Journal of Biblical Literature 17 (1898): 16-twenty. [ Links ]
Vriezen, Thursday. C. "Edomite Deity Qaus." Oudtestamentische Studiën xiv (1965): 33053. [ Links ]
Wilson, Robert. "The Old Testament Genealogies in Contempo Research." Journal of Biblical Literature 94 (1975): 169-89. [ Links ]
Wolff, Hans Walter. Obadiah and Jonah: A Commentary. Translated by Margaret Kohl. Minneapolis: Augsburg, 1986. [ Links ]
Rev. Dr. Adu Gyamfi
School of Theology and Ministry, Ghana Baptist University College
P. O. Box 1, Abuakwa, Kumasi, Ghana
E-mail: yawag156@gmail.com
Article submitted: eleven/11/2013
Article accepted: 27/03/2014.
1 Daniel J. Simundson indicates that the volume of Obadiah "seems to be relatively unimportant amidst the many biblical books. It is small-scale, the shortest volume of the Quondam Testament, and information technology tends to get lost between the lengthier and more interesting books of Amos and Jonah." See Daniel J. Simundson, Hosea, Joel, Amos, Obadiah, Jonah and Micah (AOTC; Nashville: Abingdon, 2005), 242. James M. Boice notes "Who knows what is in Obadiah? Very few, fifty-fifty among careful Bible students." See James G. Boice, The Minor Prophets (vol. 1; ExComm; Thousand Rapids: Baker, 2002), 235.
two Helmer Ringgren, " אח ," TDOT ane:188.
3 Ringgren, TDOT 1:189.
4 Ringgren, TDOT 1:190.
5 In addition to Obadiah a number of ot passages speak of Edom as Israel's brother (Gen 25, 27, 36; Num 20:14-21; Deut 2:4-viii; 23:7; Jer 49:seven-11; Amos 1:11-12; Mal 1:ii-iv). Run across John Bartlett, "The Land of Seir and the Brotherhood of Edom," JTS 4 (1977): 2-27, for a helpful analysis and discussion on these passages.
6 For an overview of the question of the historicity of genealogies, and for an argument against making sweeping generalizations, see Robert Wilson, "The Old Testament Genealogies in Recent Research," JBL 94 (1975): 169-89. Wilson advocates a case-past-case study of ancestors or relationships in genealogies.
seven Richard Coggins, Israel amongst the Nations: Nahum, Obadiah (ITC; 1000 Rapids: Eerdmans, 1985), seventy-71.
8 Bert Dicou, Edom, Israel'south Brother and Antagonist: The Role of Edom in Biblical Prophecy and Story (JSOTSup 169; Sheffield: JSOT Press, 1994), 174.
9 Run across Charles C. Torrey, "The Edomites in Southern Judah," JBL 17 (1898): 16-twenty; cf. John Bartlett, Edom and the Edomites (Sheffield: JSOT Printing, 1989), 140-43; John Bartlett, "From Edomites to Nabateans: A Study in Continuity," PEQ 111 (1979): 5366; Jacob M. Myers, "Edom and Judah in the Sixth-Fifth Centuries B.C.," in Near Eastern Studies (ed. Hans Goedicke; Baltimore, Md., 1971), 377-92.
10 Torrey, "Edomites," xvi.
xi Dicou, Edom, 176.
12 On Qos, see, due east.g., Thursday. C. Vriezen, "Edomite Deity Qaus," OtSt xiv (1965): 330-53; Ernst A. Knauf, "Qaus," UF 16 (1984): 93-95; Bartlett, Edom, 200-207. The just reference to the worship of the "gods of the Seirites," the "gods of Edom" is in 2 Chr 25:xiv, 20. Just the parallel version of the story in 2 Kgs xiv:7 does not mention such worship.
13 Martin Rose, "Yahweh in Israel-Qaus in Edom?" JSOT 4 (1977): 5.
14 Some scholars even assert that there exited a correspondence between YHWH and Qos. They recall the names of both gods are probably Arabic. Qos is an Arabic name meaning, "bow," (cf. Vriezen, "Edomite," 334-35; Rose, "Yahweh," 29-thirty; Bartlett, Edom, 201-202) whilst YHWH is a northwest Arabic proper name significant "he blows" (cf. Ernst A. Knauf, "Yahwe," VT 34 [1984]: 467-72).
15 Bartlett, "Land of Seir," 21.
16 Encounter Michael Fishbane, "The Treaty Background of Amos 1:11 and Related Matters," JBL 89 (1970): 314-315. Cf. John Priest, "The Covenant of Brothers," JBL 84 (1965): 400-406.
17 See, e.thou., P. Kyle McCarter, "The Patriarchal Age: Abraham, Isaac and Jacob," in Ancient Israel: A Brusque History from Abraham to the Roman Destruction of the Temple (ed. Hershel Shanks; Englewood Cliffs, N.J.: Prentice-Hall, 1988), 15-16, 2021.
xviii Patrick D. Miller, "The Wilderness Journey in Deuteronomy: Mode, Construction, and Theology in Deuteronomy one-three," in Israelite Religion and Biblical Theology: Collected Essays (JSOTSup 267; Sheffield: Sheffield Bookish Press, 2000), 581.
19 Leslie Allen, The Books of Joel, Obadiah, Jonah and Micah (Yard Rapids: Eerdmans, 1976), 147.
xx John Barton, Joel and Obadiah (Louisville: Westminster John Knox, 2001), 136.
21 Douglas Stuart, Hosea - Jonah (WBC; Nashville: Thomas Nelson, 1987), 416-17.
22 Stuart, Hosea - Jonah, 417.
23 Barton, Joel, 137-38.
24 Barton, Joel, 138.
25 Allen, Books of Joel, 147.
26 David Baker, Obadiah (Leicester: Inter-Varsity Press, 1988), 31.
27 Brevard Childs, Isaiah and the Assyrian Crisis (London: SCM, 1967), 88.
28 Barton, Joel, 137.
29 Barton, Joel, 141.
30 Allen, Books of Joel, 149.
31 Dicou, Edom, 66.
32 For Ben Zvi such a reference presupposes an audition that is acquainted with the equation Edom=Esau, and alludes to the traditions of Esau, the blood brother of Jacob=State of israel, which will play an of import role in the next units, already in vv. 8-10. Thus the reference to Esau here leads the (re)readers of the Book of Obadiah to "activate" the retention of these traditions, and to develop a reading of this text that is informed by them. Every bit a result, the enemy of Yhwh (i.east., Edom) is now presented equally the brother of Jacob, who is Israel and whose god is Yhwh. See Ehud Ben Zvi, A Historical-Critical Study of the Book of Obadiah (BZAW 242; Berlin: de Gruyter, 1996), 84.
33 Stuart, Hosea - Jonah, 417.
34 Stuart, Hosea - Jonah, 417-xviii.
35 Allen, Books of Joel, 150, n. 27.
36 See Dennis J. McCarthy, Treaty and Covenant (Rome: Biblical Institute, 1981), 253-54 and due north. 19.
37 Davos Dommershausen, "lhm," TDOT 7: 521-22.
38 Lloyd J. Ogilvie, Hosea, Joel, Amos, Obadiah, Jonah (Dallas: Word Books, 1990), 379.
39 Allen, Books of Joel, 149; Stuart, Hosea - Jonah, 418.
40 Barton, Joel, 143.
41 Barton, Joel, 144.
42 Hans W. Wolff, Obadiah and Jonah: A Commentary (trans. Margaret Kohl; Minneapolis: Augsburg, 1986), 51.
43 Allen, Books of Joel, 153.
44 Dicou, Edom, 29.
45 Allen, Books of Joel, 154.
46 Boice, Minor Prophets, 244. While the nomenclature that Obadiah employs in relation to its subjects is varied (Edom is spoken of in multiple means: Edom [vv. 1, 8], those in who live in the clefts of rocks and dwell on high [v. 3], Esau [v. 6], Mount Esau [vv. eight, 9, nineteen, 21], blood brother of Jacob [vv. 10, 12], and the business firm of Esau [v. 18]), a primal issue is the apply of the term "brother." Indeed, many commentators have noted the importance of the term "blood brother" for agreement Obadiah (Wolff, Obadiah, 52; Wilhelm Rudolph, Joel, Amos, Obadja, Jona (KAT 13; Gutersloh: Mohn, 1971), 309. Ben Zvi concludes that the "Edom as brothef' motif is the just reasonable explanation for the vitriol in the book (Ben Zvi, Obadiah, 238-246). Barton comments that the alliance linguistic communication creates sure particular expectations and so that "this is not simply a general principle applicable to all international relations." Run into Barton, Joel, 128). The kinship language employed in Obad 10-12 refers to the violence washed to brother Jacob and the gloating over the brother on the day of his misfortune. These reprimands seem to be rooted in the allegation of v. xi. In other words, it is the issue of alliance that implies Edom should have acted differently from the others, and is the ground for the prophet'southward disappointment with his neighbour. See William Dark-brown, Obadiah through Malachi (Louisville: Westminster John Knox Press, 1996), 12; Johan Renkema, Obadiah (trans. Brian Doyle; HCOT; Leuven: Peeters, 2003), 160.
47 Allen, Books of Joel, 155.
48 Allen, Books of Joel, 155.
49 Theodore Laetsch, Bible Commentary: The Minor Prophets (St Louis: Concordia Publishing, 1956), 200.
fifty Lambertus A. Snijders, "zur/zar, " TDOT 4:54.
51 Allen, Books of Joel, 155.
52 Stuart, Hosea - Jonah, 418-nineteen.
53 Barton, Joel, 145-46.
54 Stuart, Hosea - Jonah, 419.
55 Bartlett, "Edom and the Fall of Jerusalem," PEQ 114 (1982): 21.
56 Barton, Joel, 149.
57 Barton, Joel, 148.
58 Barton, Joel, 148.
59 Simundson, Hosea, 247.
60 Bartlett, "Autumn of Jerusalem," twenty-21; Bartlett, Edom, 154-55; Robert B. Robinson, "Levels of Naturalization in Obadiah," JSOT forty (1988): 83, ninety-91.
61 Allen, Books of Joel, 157.
62 Carl Armerding, "Obadiah," EBC seven: 354.
63 Michael B. Dick, "A Syntactic Written report of the Book of Obadiah," Semitics ix (1984): 14.
64 Cecil P. Staton, Jr., "Obadiah," in Mercer Commentary on the Old Testament (ed. Watson E. Mills and Richard F. Wilson; Marcon, Ga.: Mercer Academy Printing, 2003), 760.
65 Samuel Pagán, "The Volume of Obaiah," Beak vii: 456.
Source: http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1010-99192015000100002
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