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Selected Verse: Obadiah 1:17 - Strong Concordance

Verse	Translation	Text
Ob 1:17	Strong Concordance	But upon mount [02022] Zion [06726] shall be deliverance [06413], and there shall be holiness [06944]; and the house [01004] of Jacob [03290] shall possess [03423] their possessions [04180].
	King James	But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
upon . . . Zion . . . deliverance--both in the literal sense and spiritual sense (; ; ; ). MAURER as the Margin explains it, "there shall be a remnant that shall escape." Compare ; to the deliverance from Sennacherib there described GROTIUS thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape (, ), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions." there shall be holiness--that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders (; ).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

upon . . . Zion . . . deliverance--both in the literal sense and spiritual sense (; ; ; ). MAURER as the Margin explains it, "there shall be a remnant that shall escape." Compare ; to the deliverance from Sennacherib there described GROTIUS thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape (, ), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions."

there shall be holiness--that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders (; ).

Notes on the Bible, by Albert Barnes, [1834]
But (And) upon (in) Mount Zion, shall be deliverance, or, an escaped remnant, and there (and it) shall be holiness - The sifting times of the Church are the triumph of the world; the judgment of the world is the restoration of the Church. In the triumph of the world, the lot was cast on Jerusalem, her sons were carried captive and slain, her holy places were desecrated. On the destruction of the nations, Mount Zion rises in calm majesty, as before; "a remnant" is replaced there, after its sifting; it is again "holiness;" not holy only, but a channel of holiness; "and the house of Jacob shall possess their possessions (literally inherit their inheritances)"; either their own former possessions, receiving and "inheriting" from the enemy, what they had lost; or the "inheritances" of the nations. For the whole world is the inheritance of the Church, as Jesus said to the apostles, sons of Zion Mat 28:19, "Go ye and teach all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit." and Mar 16:15, "Go ye into all the world and preach the Gospel to every creature." Holiness is its title-deeds to the inheritance of the world, that holiness, which was in the "upper chamber" in "Mount Zion," the presence of God the Holy Spirit, issuing in holy teaching, holy Scriptures, holy institutions, holy sacraments, holy lives.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Kingdom of Jehovah Established upon Zion. - The prophecy advances from the judgment upon all the heathen to the completion of the kingdom of God by the raising up of Israel to world-wide dominion. While the judgment is falling upon all the heathen nations, Mount Zion will be an asylum for those who are delivered. Judah and Israel will capture the possessions of the nations, destroy Edom, and extend its borders on every side (Oba 1:17-19). The Israelites scattered among the nations will return into their enlarged inheritances, and upon Zion will saviours arise, to judge Edom, and the kingdom will then be the Lord's (Oba 1:20, Oba 1:21). This promise is appended as an antithesis to the proclamation of judgment in Oba 1:16. Oba 1:17 "But upon Mount Zion will be that which has been saved, and it will be a sanctuary, and the house of Jacob will take possession of their possessions." Upon Mount Zion, which the Edomites have now desecrated by drinking carousals, there will then, when the nations are obliged to drink the cup of intoxication even to their utter destruction, be pelētâh, that which has escaped, i.e., the multitude of those who have been rescued and preserved throughout the judgment. See the explanation of this at Joe 2:32, where this thought is still further expounded. Mount Zion is the seat of the kingdom of Jehovah (cf. Oba 1:21). There the Lord is enthroned (Joe 3:17), and His rescued people with Him. And it (Mount Zion) will be qōdesh, a sanctuary, i.e., inviolable; the heathen will no more dare to tread it and defile it (Joe 3:17). It follows from this, that the rescued crowd upon it will also be a holy people (" a holy seed," Isa 6:13). This sanctified people of the Lord, the house of Jacob, will capture the possessions of their foes. The suffix attached to מורשׁיהם is supposed by many to refer to בּית יעקב: those of the house of Jacob, i.e., the rescued Israelites, will take their former possessions once more. This view cannot be overthrown by the simple remark that yârash cannot mean to take possession again; for that meaning might be given to it by the context, as, for example, in Deu 30:5. But it is a decisive objection to it, that neither in what precedes nor in what follows is there any reference to Israel as having been carried away. The penetration of foes into the gates of Jerusalem, the plundering of the city, and the casting of lots upon the booty and the prisoners (Oba 1:11), do not involve the carrying away of the whole nation into exile; and the gâlūth of the sons of Israel and Jerusalem in Oba 1:20 is clearly distinguished from the "house of Jacob" in Oba 1:18. And since we have first of all (Oba 1:18, Oba 1:19) an announcement of the conquest of Edom by the house of Jacob, and the capture of the mountains of Esau, of Philistia, etc., by the inhabitants of the south-land, i.e., by Judaeans; and then in Oba 1:20 the possession of the south-land is promised to the gâluth (captivity); this gâluth can only have been a small fragment of the nation, and therefore the carrying away can only have extended to a number of prisoners of war, whilst the kernel of the nation had remained in the land, i.e., in its own possessions. The objection offered to this, namely, that if we refer the suffix in mōrâshēhem (their possessions) to kŏl-haggōyı̄m (all nations), Judah would have to take possession of all nations, which is quite incredible and even at variance with Oba 1:19, Oba 1:20, inasmuch as the only enemies' land mentioned there (Oba 1:19) is the territory of the Edomites and Philistines, whilst the other countries or portions of country mentioned there are not enemies' land at all. For there is no incredibility in the taking of the land of all nations by Judah, except on the assumption that Judah merely denotes the posterity or remnant of the citizens of the earthly kingdom of Judah. But this is not what Obadiah says. He does not mention Judah, but the house of Jacob, and means thereby not the natural Israel, but the people of God, who are eventually to obtain the dominion of the world. The discrepancy between Oba 1:17 and Oba 1:19 is not greater than that between שׁתיתם in Oba 1:16 and ישּׁתּוּ כל־הגּוים in Oba 1:16, and disappears if we only recognise the fact that Edom and the Philistines are simply mentioned in Oba 1:19 as types of the heathen world in its hostility to god. We therefore regard the application of the expression mōrâshēhem to the possessions of the heathen nations as the only correct one, and that all the more because the וירשׁוּ in Oba 1:19 is very clearly seen to be a more exact explanation of the וירשׁוּ in Oba 1:17. In Oba 1:17 Obadiah gives, in a few brief words, the sum and substance of the salvation which awaits the people of the Lord in the future. This salvation is unfolded still further in what follows, and first of all in Oba 1:18, Oba 1:19, by a fuller exposition of the thought expressed in Oba 1:17.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The Kingdom of Jehovah Established upon Zion. - The prophecy advances from the judgment upon all the heathen to the completion of the kingdom of God by the raising up of Israel to world-wide dominion. While the judgment is falling upon all the heathen nations, Mount Zion will be an asylum for those who are delivered. Judah and Israel will capture the possessions of the nations, destroy Edom, and extend its borders on every side (Oba 1:17-19). The Israelites scattered among the nations will return into their enlarged inheritances, and upon Zion will saviours arise, to judge Edom, and the kingdom will then be the Lord's (Oba 1:20, Oba 1:21). This promise is appended as an antithesis to the proclamation of judgment in Oba 1:16.

Oba 1:17

"But upon Mount Zion will be that which has been saved, and it will be a sanctuary, and the house of Jacob will take possession of their possessions." Upon Mount Zion, which the Edomites have now desecrated by drinking carousals, there will then, when the nations are obliged to drink the cup of intoxication even to their utter destruction, be pelētâh, that which has escaped, i.e., the multitude of those who have been rescued and preserved throughout the judgment. See the explanation of this at Joe 2:32, where this thought is still further expounded. Mount Zion is the seat of the kingdom of Jehovah (cf. Oba 1:21). There the Lord is enthroned (Joe 3:17), and His rescued people with Him. And it (Mount Zion) will be qōdesh, a sanctuary, i.e., inviolable; the heathen will no more dare to tread it and defile it (Joe 3:17). It follows from this, that the rescued crowd upon it will also be a holy people (" a holy seed," Isa 6:13). This sanctified people of the Lord, the house of Jacob, will capture the possessions of their foes. The suffix attached to מורשׁיהם is supposed by many to refer to בּית יעקב: those of the house of Jacob, i.e., the rescued Israelites, will take their former possessions once more. This view cannot be overthrown by the simple remark that yârash cannot mean to take possession again; for that meaning might be given to it by the context, as, for example, in Deu 30:5. But it is a decisive objection to it, that neither in what precedes nor in what follows is there any reference to Israel as having been carried away. The penetration of foes into the gates of Jerusalem, the plundering of the city, and the casting of lots upon the booty and the prisoners (Oba 1:11), do not involve the carrying away of the whole nation into exile; and the gâlūth of the sons of Israel and Jerusalem in Oba 1:20 is clearly distinguished from the "house of Jacob" in Oba 1:18. And since we have first of all (Oba 1:18, Oba 1:19) an announcement of the conquest of Edom by the house of Jacob, and the capture of the mountains of Esau, of Philistia, etc., by the inhabitants of the south-land, i.e., by Judaeans; and then in Oba 1:20 the possession of the south-land is promised to the gâluth (captivity); this gâluth can only have been a small fragment of the nation, and therefore the carrying away can only have extended to a number of prisoners of war, whilst the kernel of the nation had remained in the land, i.e., in its own possessions. The objection offered to this, namely, that if we refer the suffix in mōrâshēhem (their possessions) to kŏl-haggōyı̄m (all nations), Judah would have to take possession of all nations, which is quite incredible and even at variance with Oba 1:19, Oba 1:20, inasmuch as the only enemies' land mentioned there (Oba 1:19) is the territory of the Edomites and Philistines, whilst the other countries or portions of country mentioned there are not enemies' land at all. For there is no incredibility in the taking of the land of all nations by Judah, except on the assumption that Judah merely denotes the posterity or remnant of the citizens of the earthly kingdom of Judah. But this is not what Obadiah says. He does not mention Judah, but the house of Jacob, and means thereby not the natural Israel, but the people of God, who are eventually to obtain the dominion of the world. The discrepancy between Oba 1:17 and Oba 1:19 is not greater than that between שׁתיתם in Oba 1:16 and ישּׁתּוּ כל־הגּוים in Oba 1:16, and disappears if we only recognise the fact that Edom and the Philistines are simply mentioned in Oba 1:19 as types of the heathen world in its hostility to god. We therefore regard the application of the expression mōrâshēhem to the possessions of the heathen nations as the only correct one, and that all the more because the וירשׁוּ in Oba 1:19 is very clearly seen to be a more exact explanation of the וירשׁוּ in Oba 1:17. In Oba 1:17 Obadiah gives, in a few brief words, the sum and substance of the salvation which awaits the people of the Lord in the future. This salvation is unfolded still further in what follows, and first of all in Oba 1:18, Oba 1:19, by a fuller exposition of the thought expressed in Oba 1:17.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Zion - Literally this refers to the Jews: typically to the gospel - church. Deliverance - A remnant that shall be delivered by Cyrus, a type of Israel's redemption by Christ. Holiness - The temple, the city, the people returned from captivity shall be holy to the Lord. Their possessions - Their own ancient possessions.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But upon Mount Zion shall be deliverance - Here is a promise of the return from the Babylonish captivity. They shall come to Zion, and there they shall find safety; and it is remarkable that after their return they were greatly befriended by the Persian kings, and by Alexander the Great and his successors; so that, whilst they ravaged the neighboring nations, the Jews were unmolested. See Calmet. And there shall be holiness - They shall return to God, separate themselves from their idols, and become a better people than they were when God permitted them to be carried into captivity. The house of Jacob shall possess - They were restored to their former possessions. But this may refer also to their future restoration under the Gospel, when they shall be truly converted, and become holiness to the Lord; for salvation and holiness shall be the characteristics of Zion - the Christian Church, for ever.

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¹⁵ And [2532] he said [2036] unto them [846], Go ye [4198] into [1519] all [537] the world [2889], and preach [2784] the gospel [2098] to every [3956] creature [2937].

¹⁹ Go ye [4198] therefore [3767], and teach [3100] all [3956] nations [1484], baptizing [907] them [846] in [1519] the name [3686] of the Father [3962], and [2532] of the Son [5207], and [2532] of the Holy [40] Ghost [4151]:

¹⁷ But upon mount [02022] Zion [06726] shall be deliverance [06413], and there shall be holiness [06944]; and the house [01004] of Jacob [03290] shall possess [03423] their possessions [04180].

¹⁹ And they of the south [05045] shall possess [03423] the mount [02022] of Esau [06215]; and they of the plain [08219] the Philistines [06430]: and they shall possess [03423] the fields [07704] of Ephraim [0669], and the fields [07704] of Samaria [08111]: and Benjamin [01144] shall possess Gilead [01568].

¹⁸ And the house [01004] of Jacob [03290] shall be a fire [0784], and the house [01004] of Joseph [03130] a flame [03852], and the house [01004] of Esau [06215] for stubble [07179], and they shall kindle [01814] in them, and devour [0398] them; and there shall not be any remaining [08300] of the house [01004] of Esau [06215]; for the LORD [03068] hath spoken [01696] it.

¹⁷ But upon mount [02022] Zion [06726] shall be deliverance [06413], and there shall be holiness [06944]; and the house [01004] of Jacob [03290] shall possess [03423] their possessions [04180].

¹⁶ For as ye have drunk [08354] upon my holy [06944] mountain [02022], so shall all the heathen [01471] drink [08354] continually [08548], yea, they shall drink [08354], and they shall swallow down [03886], and they shall be as though they had not [03808] been.

¹⁷ But upon mount [02022] Zion [06726] shall be deliverance [06413], and there shall be holiness [06944]; and the house [01004] of Jacob [03290] shall possess [03423] their possessions [04180].

²⁰ And the captivity [01546] of this host [02426] of the children [01121] of Israel [03478] shall possess that of the Canaanites [03669], even unto Zarephath [06886]; and the captivity [01546] of Jerusalem [03389], which is in Sepharad [05614], shall possess [03423] the cities [05892] of the south [05045].

¹¹ In the day [03117] that thou stoodest [05975] on the other side, in the day [03117] that the strangers [02114] carried away captive [07617] his forces [02428], and foreigners [05237] entered [0935] into his gates [08179], and cast [03032] lots [01486] upon Jerusalem [03389], even thou wast as one [0259] of them.

⁵ And the LORD [03068] thy God [0430] will bring [0935] thee into the land [0776] which thy fathers [01] possessed [03423], and thou shalt possess [03423] it; and he will do thee good [03190], and multiply [07235] thee above thy fathers [01].

¹³ But yet in it shall be a tenth [06224], and it shall return [07725], and shall be eaten [01197]: as a teil tree [0424], and as an oak [0437], whose substance [04678] is in them, when they cast [07995] their leaves: so the holy [06944] seed [02233] shall be the substance [04678] thereof.

¹⁷ So shall ye know [03045] that I am the LORD [03068] your God [0430] dwelling [07931] in Zion [06726], my holy [06944] mountain [02022]: then shall Jerusalem [03389] be holy [06944], and there shall no strangers [02114] pass through [05674] her any more.

²¹ And saviours [03467] shall come up [05927] on mount [02022] Zion [06726] to judge [08199] the mount [02022] of Esau [06215]; and the kingdom [04410] shall be the LORD'S [03068].

³² And it shall come to pass, that whosoever shall call [07121] on the name [08034] of the LORD [03068] shall be delivered [04422]: for in mount [02022] Zion [06726] and in Jerusalem [03389] shall be deliverance [06413], as the LORD [03068] hath said [0559], and in the remnant [08300] whom the LORD [03068] shall call [07121].

¹⁷ But upon mount [02022] Zion [06726] shall be deliverance [06413], and there shall be holiness [06944]; and the house [01004] of Jacob [03290] shall possess [03423] their possessions [04180].

²¹ And saviours [03467] shall come up [05927] on mount [02022] Zion [06726] to judge [08199] the mount [02022] of Esau [06215]; and the kingdom [04410] shall be the LORD'S [03068].

¹⁷ But upon mount [02022] Zion [06726] shall be deliverance [06413], and there shall be holiness [06944]; and the house [01004] of Jacob [03290] shall possess [03423] their possessions [04180].
¹⁸ And the house [01004] of Jacob [03290] shall be a fire [0784], and the house [01004] of Joseph [03130] a flame [03852], and the house [01004] of Esau [06215] for stubble [07179], and they shall kindle [01814] in them, and devour [0398] them; and there shall not be any remaining [08300] of the house [01004] of Esau [06215]; for the LORD [03068] hath spoken [01696] it.
¹⁹ And they of the south [05045] shall possess [03423] the mount [02022] of Esau [06215]; and they of the plain [08219] the Philistines [06430]: and they shall possess [03423] the fields [07704] of Ephraim [0669], and the fields [07704] of Samaria [08111]: and Benjamin [01144] shall possess Gilead [01568].