Obadiah 8–13

Footnotes

1. 38 Heb “in that day” (so , ); , , “on that day.”
2. 39 Heb “Will I not destroy those who are wise from Edom?” The rhetorical question functions as an emphatic affirmation. For the sake of clarity this has been represented by the emphatic indicative in the translation.
3. 40 Heb “understanding”; “men of understanding.” This undoubtedly refers to members of the royal court who offered political and military advice to the Edomite kings. In the ancient Near East, such men of wisdom were often associated with divination and occultic practices (cf. Isa 3:3, 47:10, 13). The Edomites were also renown in the ancient Near East as a center of traditional sagacity and wisdom; perhaps that is referred to here (cf. Jer 49:7).
4. 41 Heb “and understanding from the mountain of Esau.” The phrase “I will remove the men of …” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness. Here “understanding” is a synecdoche of part for whole; the faculty of understanding is put for the wise men who possess it.
5. 42 Teman, like Sela, was a prominent city of Edom. The name Teman is derived from the name of a grandson of Esau (cf. Gen 36:11). Here it is a synecdoche of part for whole, standing for all of Edom.
6. 43 The Hebrew word used here (לְמַעַן, léma’an) usually expresses purpose. The sense in this context, however, is more likely that of result.
7. 44 Heb “a man,” meaning “every single person” here; cf. “every one.”
8. 45 Heb “cut off” (so , , ); , “cut down”; “wiped out.”
9. 46 Heb “from.” The preposition is used here with a causal sense.
10. 47 Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. , , , ). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. , ).
11. 48 Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).
12. 49 Heb “your brother Jacob” (so , , , ); “your relatives, the Israelites.”
13. 50 Heb “be cut off” (so , , ).
14. 51 Heb “in the day of your standing”; “On the day when you stood by.”
15. 52 Or perhaps, “wealth” (so , , , ). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.
16. 53 The present translation follows the Qere which reads the plural (“gates”) rather than the singular.
17. 54 Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.
18. 55 For location see ; ; ; ; ; ; ; ; .
19. 56 Heb “like one from them”; “You too were as one of them.”
20. 57 In vv. 12–14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop …”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.
21. 58 The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).
22. 59 Heb “your brother” (so , , ); “your brother Israel.”
23. 60 Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.
24. 61 Heb “in the day of their destruction” (so , , ); , “on the day of their ruin.”
25. 62 Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.
26. 63 Heb “in the day of adversity”; “in the day of their distress.”
27. 64 Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.
28. 65 Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ’edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: “when they experienced distress,” “when they suffered distress,” and “when they endured distress.”
29. 66 Heb “you, also you.”
30. 67 Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress … endured distress” rather than “he suffered distress … endured distress”).
31. 68 In the the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom.
32. 69 See the note on the phrase “suffered distress” in the previous line.