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Selected Verse: Obadiah 1:1 - King James

Verse	Translation	Text
Ob 1:1	King James	The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.

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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]
DOOM OF EDOM FOR CRUELTY TO JUDAH, EDOM'S BROTHER; RESTORATION OF THE JEWS. (Oba. 1:1-21) Obadiah--that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah. We--I and my people. heard-- (). and an ambassador is sent--Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. quotes this.

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

DOOM OF EDOM FOR CRUELTY TO JUDAH, EDOM'S BROTHER; RESTORATION OF THE JEWS. (Oba. 1:1-21)

Obadiah--that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.

We--I and my people.

heard-- ().

and an ambassador is sent--Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. quotes this.

Notes on the Bible, by Albert Barnes, [1834]
The vision of Obadiah - , i. e., of "the worshiper of God." The prophet would be known only by that which his name imports, that he worshiped God. He tells us in this double title, through whom the prophecy came, and from whom it came. His name authenticated the prophecy to the Jewish Church. Thenceforth, he chose to remain wholly hidden. He entitles it "a vision," as the prophets were called "seers" Sa1 9:9, although he relates, not the vision which he saw, but its substance and meaning. Probably the future was unfolded to him in the form of sights spread out before his mind, of which he spoke in words given to him by God. His language consists of a succession of pictures, which he may have seen, and, in his picture language, described . "As prophecy is called "the word," because God spoke to the prophets within, so it is called "vision," because the prophet saw, with the eyes of the mind and by the light wherewith they are illumined, what God willeth to be known to them." The name expresses also the certainty of their knowledge . "Among the organs of our senses, sight has the most evident knowledge of those things which are the object of our senses. Hence, the contemplation of the things which are true is called "vision," on account of the evidence and assured certainty. On that ground the prophet was called "seer." Thus saith the Lord God concerning Edom - This second title states, that the whole which follows is from God. What immediately follows is said in Obadiah's own person; but all, whether so spoken or directly in the Person of God, was alike the word of God. God spake in or by the prophets, in both ways, since Pe2 1:21 "prophecy came not by the will of man, but holy men of God spake" as they were "moved by the Holy Spirit." Obadiah, in that he uses, in regard to his whole prophecy, words which other prophets use in delivering a direct message from God, ascribes the whole of his prophecy to God, as immediately as other prophets did any words which God commanded them to speak. The words are a rule for all prophecy, that all comes directly from God. We have heard a rumor - , rather, "a report;" literally "a hearing, a thing heard," as Isaiah says Isa 53:1, "Who hath believed our report? A "report" is certain or uncertain, according to the authority from whom it comes. This "report" was certainly true, since it was "from the Lord." By the plural, we, Obadiah may have associated with himself, either other prophets of his own day as Joel and Amos, who, with those yet earlier, as Balaam and David, had prophesied against Edom, or the people, for whose sakes God made it known to him. In either case, the prophet does not stand alone for himself. He hears with "the goodly company of the prophets;" and the people of God hear in him, as Isaiah says again Isa 21:10, "that which I have heard from the Lord of hosts, the God of Israel, have I declared unto you." And an ambassador is sent among the pagan - The "ambassador" is any agent, visible or invisible, sent by God. Human powers, who wish to stir up war, send human messengers. All things stand at God's command, and whatever or whomsoever He employs, is a messenger from Him. He uses our language to us. He may have employed an angel, as He says Psa 78:49, "He sent evil angels among them," and as, through the permission given to a lying spirit Kg1 22:21-23. He executed His judgments upon Ahab, of his own free will believing the evil spirit, and disbelieving Himself. So Jdg 9:23 "God sent an evil spirit between Abimelech and the men of Shechem," allowing His rebellious spirit to bring about the punishment of evil men, by inflaming yet more the evil passions, of which they were slaves. Evil spirits, in their malice and rebellion, while stirring up the lust of conquest, are still God's messengers, in that He overrules them; as, to Paul Co2 12:7, "the thorn in the flesh, the messenger of Satan to buffet him," was still the gift of God. "It was given me," he says. Arise ye and let us rise - He who rouseth them, says, "Arise ye," and they quickly echo the words, "and let us arise." The will of God is fulfilled at once. While eager to accomplish their own ends, they fulfill, the more, the purpose of God. Whether, the first agent is man's own passions, or the evil spirit who stirs them, the impulse spreads from the one or the few to the many. But all catch the spark, cast in among them. The summons finds a ready response. "Arise," is the commend of God, however given; "let us arise," is the eager response of man's avarice or pride or ambition, fulfilling impetuously the secret will of God; as a tiger, let loose upon man by man, fulfills the will of its owner, while sating its own thirst for blood. So Isaiah hears Isa 13:4 "the noise of a multitude in the mountains, like as of a great people, a tumultuous noise of the kingdoms of nations gathered together." The Medes and Persians thought at that time of nothing less, than that they were instruments of the One God, whom they knew not. But Isaiah continues; "The Lord of hosts mustereth the host of the battle;" and, when it was fulfilled, Cyrus saw and owned it Ezr 1:1-2.

Notes on the Bible, by Albert Barnes, [1834]

The vision of Obadiah - , i. e., of "the worshiper of God." The prophet would be known only by that which his name imports, that he worshiped God. He tells us in this double title, through whom the prophecy came, and from whom it came. His name authenticated the prophecy to the Jewish Church. Thenceforth, he chose to remain wholly hidden. He entitles it "a vision," as the prophets were called "seers" Sa1 9:9, although he relates, not the vision which he saw, but its substance and meaning. Probably the future was unfolded to him in the form of sights spread out before his mind, of which he spoke in words given to him by God. His language consists of a succession of pictures, which he may have seen, and, in his picture language, described . "As prophecy is called "the word," because God spoke to the prophets within, so it is called "vision," because the prophet saw, with the eyes of the mind and by the light wherewith they are illumined, what God willeth to be known to them." The name expresses also the certainty of their knowledge . "Among the organs of our senses, sight has the most evident knowledge of those things which are the object of our senses. Hence, the contemplation of the things which are true is called "vision," on account of the evidence and assured certainty. On that ground the prophet was called "seer."

Thus saith the Lord God concerning Edom - This second title states, that the whole which follows is from God. What immediately follows is said in Obadiah's own person; but all, whether so spoken or directly in the Person of God, was alike the word of God. God spake in or by the prophets, in both ways, since Pe2 1:21 "prophecy came not by the will of man, but holy men of God spake" as they were "moved by the Holy Spirit." Obadiah, in that he uses, in regard to his whole prophecy, words which other prophets use in delivering a direct message from God, ascribes the whole of his prophecy to God, as immediately as other prophets did any words which God commanded them to speak. The words are a rule for all prophecy, that all comes directly from God.

We have heard a rumor - , rather, "a report;" literally "a hearing, a thing heard," as Isaiah says Isa 53:1, "Who hath believed our report? A "report" is certain or uncertain, according to the authority from whom it comes. This "report" was certainly true, since it was "from the Lord." By the plural, we, Obadiah may have associated with himself, either other prophets of his own day as Joel and Amos, who, with those yet earlier, as Balaam and David, had prophesied against Edom, or the people, for whose sakes God made it known to him. In either case, the prophet does not stand alone for himself. He hears with "the goodly company of the prophets;" and the people of God hear in him, as Isaiah says again Isa 21:10, "that which I have heard from the Lord of hosts, the God of Israel, have I declared unto you."

And an ambassador is sent among the pagan - The "ambassador" is any agent, visible or invisible, sent by God. Human powers, who wish to stir up war, send human messengers. All things stand at God's command, and whatever or whomsoever He employs, is a messenger from Him. He uses our language to us. He may have employed an angel, as He says Psa 78:49, "He sent evil angels among them," and as, through the permission given to a lying spirit Kg1 22:21-23. He executed His judgments upon Ahab, of his own free will believing the evil spirit, and disbelieving Himself. So Jdg 9:23 "God sent an evil spirit between Abimelech and the men of Shechem," allowing His rebellious spirit to bring about the punishment of evil men, by inflaming yet more the evil passions, of which they were slaves. Evil spirits, in their malice and rebellion, while stirring up the lust of conquest, are still God's messengers, in that He overrules them; as, to Paul Co2 12:7, "the thorn in the flesh, the messenger of Satan to buffet him," was still the gift of God. "It was given me," he says.

Arise ye and let us rise - He who rouseth them, says, "Arise ye," and they quickly echo the words, "and let us arise." The will of God is fulfilled at once. While eager to accomplish their own ends, they fulfill, the more, the purpose of God. Whether, the first agent is man's own passions, or the evil spirit who stirs them, the impulse spreads from the one or the few to the many. But all catch the spark, cast in among them. The summons finds a ready response. "Arise," is the commend of God, however given; "let us arise," is the eager response of man's avarice or pride or ambition, fulfilling impetuously the secret will of God; as a tiger, let loose upon man by man, fulfills the will of its owner, while sating its own thirst for blood. So Isaiah hears Isa 13:4 "the noise of a multitude in the mountains, like as of a great people, a tumultuous noise of the kingdoms of nations gathered together." The Medes and Persians thought at that time of nothing less, than that they were instruments of the One God, whom they knew not. But Isaiah continues; "The Lord of hosts mustereth the host of the battle;" and, when it was fulfilled, Cyrus saw and owned it Ezr 1:1-2.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Edom's Ruin, setting forth, in the first place, the purpose of God to make Edom small through the medium of hostile nations, and to hurl it down from the impregnable heights of its rocky castles (Oba 1:1-4); and then depicting, in lively colours, how it will be plundered by enemies, forsaken and deceived by allies and friends, and perish in helplessness and impotence (Oba 1:5-9). Oba 1:1 contains, in addition to the brief heading, the introduction to the prophecy, which gives in a brief form the substance of the first section: "Thus hath the Lord Jehovah spoken of Edom, A report have we heard from Jehovah, and a messenger is sent among the nations: Up, and let us arise against it in battle." The first clause, לאדום ... כּה אמר, does not harmonize with what follows, inasmuch as we should expect it to be followed with a declaration made by Jehovah Himself, instead of which there follow simply tidings heard from Jehovah. The difficulty cannot be removed by assuming that these introductory words are spurious, or were added by a later prophet (Eichhorn, Ewald, and others); for the interpolator could not fail to observe the incongruity of these words just as well as Obadiah. Moreover, לאדום could not be omitted from the opening, because it is required not only by the suffix in עליה (against her), but also by the direct addresses in Oba 1:2. Nor is the assumption that the prophet suddenly altered the construction any more satisfactory, or that the declaration of Jehovah announced in כּה אמר וגו ("thus saith the Lord") commences in Oba 1:2, and that the words from שׁמוּעה to the end of the verse form an explanatory parenthesis to כּה אמר וגו ot sisehtnera. For such an alteration of the construction at the very beginning of the address is hardly conceivable; and the parenthetical explanation of the last three clauses of Oba 1:1 is at variance with their contents, which do not form by any means a subordinate thought, but rather the main thought of the following address. No other course remains, therefore, than to take these introductory words by themselves, as Michaelis, Maurer, and Caspari have done, in which case כה אמר does not announce the actual words of Jehovah in the stricter sense, but is simply meant to affirm that the prophet uttered what follows jussu Jehovae, or divinitus monitus, so that כה אמר is really equivalent to diber זה הדּבר אשׁר דּבּר in Isa 16:13, as Theodoret has explained it. לאדום, not "to Edom," but with reference to, or of, Edom. On the occurrence of Yehōvâh after 'Adōnâi, see the comm. on Gen 2:4. What Obadiah saw as a word of the Lord was the tidings heard from the Lord, and the divine message sent to the nations to rise up for war against Edom. The plural שׁמענוּ (we have heard) is communicative. The prophet includes himself in the nation (Israel), which has heard the tidings in him and through him. This implies that the tidings were of the greatest interest to Israel, and would afford it consolation. Jeremiah (Jer 49:14) has removed the pregnant character of the expression, by introducing the singular שׁמעתּי (I have heard). The next clause, "and an ambassador," etc., might be taken, as it has been by Luther, as a statement of the import of the news, namely, that a messenger had been sent; inasmuch as in Hebrew a sentence is frequently co-ordinated with the preceding one by Vav cop., when it ought really to be subordinated to it so far as the sense is concerned, from a simple preference for the parallelism of the clauses. But the address gains in force, if we take the clause as a co-ordinate one, just as it reads, viz., as a declaration of the steps already taken by the Lord for carrying out the resolution which had been heard of by report. In this case the substance of the report is not given till the last clause of the verse; the summons of the ambassador sent among the nations, "to rise up for war against Edom," indicating at the same time the substance of the report which Israel has heard. The perfect shullâch with qâmets in the pause, which is changed by Jeremiah into the less appropriate passive participle kal, corresponds to שׁמענוּ, and expresses in prophetic form the certainty of the accomplishment of the purpose of God. The sending of the messenger (tsı̄r as in Isa 18:2) among the nations (ב as in Jdg 6:35) is an assurance that the nations will rise up at the instigation of Jehovah to war against Edom (compare Isa 13:17; Jer 51:1, Jer 51:11). The plural nâqūmâh (let us rise up), in the words of the messenger, may be explained on the simple ground that the messenger speaks in the name of the sender. The sender is Jehovah, who will also rise up along with the nations for war against Edom, placing Himself at their head as leader and commander (compare Joe 2:11; Isa 13:4-5). עליה, against Edom, construed as a land or kingdom, gener. faem. The fact that it is the nations generally that are here summoned to make war upon Edom, and not only one nation in particular, points at once to the fact that Edom is regarded as a type of the power of the world, and its hostility to God, the destruction of which is here foretold.

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

Edom's Ruin, setting forth, in the first place, the purpose of God to make Edom small through the medium of hostile nations, and to hurl it down from the impregnable heights of its rocky castles (Oba 1:1-4); and then depicting, in lively colours, how it will be plundered by enemies, forsaken and deceived by allies and friends, and perish in helplessness and impotence (Oba 1:5-9). Oba 1:1 contains, in addition to the brief heading, the introduction to the prophecy, which gives in a brief form the substance of the first section: "Thus hath the Lord Jehovah spoken of Edom, A report have we heard from Jehovah, and a messenger is sent among the nations: Up, and let us arise against it in battle." The first clause, לאדום ... כּה אמר, does not harmonize with what follows, inasmuch as we should expect it to be followed with a declaration made by Jehovah Himself, instead of which there follow simply tidings heard from Jehovah. The difficulty cannot be removed by assuming that these introductory words are spurious, or were added by a later prophet (Eichhorn, Ewald, and others); for the interpolator could not fail to observe the incongruity of these words just as well as Obadiah. Moreover, לאדום could not be omitted from the opening, because it is required not only by the suffix in עליה (against her), but also by the direct addresses in Oba 1:2. Nor is the assumption that the prophet suddenly altered the construction any more satisfactory, or that the declaration of Jehovah announced in כּה אמר וגו ("thus saith the Lord") commences in Oba 1:2, and that the words from שׁמוּעה to the end of the verse form an explanatory parenthesis to כּה אמר וגו ot sisehtnera. For such an alteration of the construction at the very beginning of the address is hardly conceivable; and the parenthetical explanation of the last three clauses of Oba 1:1 is at variance with their contents, which do not form by any means a subordinate thought, but rather the main thought of the following address. No other course remains, therefore, than to take these introductory words by themselves, as Michaelis, Maurer, and Caspari have done, in which case כה אמר does not announce the actual words of Jehovah in the stricter sense, but is simply meant to affirm that the prophet uttered what follows jussu Jehovae, or divinitus monitus, so that כה אמר is really equivalent to diber זה הדּבר אשׁר דּבּר in Isa 16:13, as Theodoret has explained it. לאדום, not "to Edom," but with reference to, or of, Edom. On the occurrence of Yehōvâh after 'Adōnâi, see the comm. on Gen 2:4. What Obadiah saw as a word of the Lord was the tidings heard from the Lord, and the divine message sent to the nations to rise up for war against Edom. The plural שׁמענוּ (we have heard) is communicative. The prophet includes himself in the nation (Israel), which has heard the tidings in him and through him. This implies that the tidings were of the greatest interest to Israel, and would afford it consolation. Jeremiah (Jer 49:14) has removed the pregnant character of the expression, by introducing the singular שׁמעתּי (I have heard). The next clause, "and an ambassador," etc., might be taken, as it has been by Luther, as a statement of the import of the news, namely, that a messenger had been sent; inasmuch as in Hebrew a sentence is frequently co-ordinated with the preceding one by Vav cop., when it ought really to be subordinated to it so far as the sense is concerned, from a simple preference for the parallelism of the clauses. But the address gains in force, if we take the clause as a co-ordinate one, just as it reads, viz., as a declaration of the steps already taken by the Lord for carrying out the resolution which had been heard of by report. In this case the substance of the report is not given till the last clause of the verse; the summons of the ambassador sent among the nations, "to rise up for war against Edom," indicating at the same time the substance of the report which Israel has heard. The perfect shullâch with qâmets in the pause, which is changed by Jeremiah into the less appropriate passive participle kal, corresponds to שׁמענוּ, and expresses in prophetic form the certainty of the accomplishment of the purpose of God. The sending of the messenger (tsı̄r as in Isa 18:2) among the nations (ב as in Jdg 6:35) is an assurance that the nations will rise up at the instigation of Jehovah to war against Edom (compare Isa 13:17; Jer 51:1, Jer 51:11). The plural nâqūmâh (let us rise up), in the words of the messenger, may be explained on the simple ground that the messenger speaks in the name of the sender. The sender is Jehovah, who will also rise up along with the nations for war against Edom, placing Himself at their head as leader and commander (compare Joe 2:11; Isa 13:4-5). עליה, against Edom, construed as a land or kingdom, gener. faem. The fact that it is the nations generally that are here summoned to make war upon Edom, and not only one nation in particular, points at once to the fact that Edom is regarded as a type of the power of the world, and its hostility to God, the destruction of which is here foretold.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Obadiah - His name speaks a servant or a worshipper of the Lord, but who he was we know not. We - The prophets, have heard. A rumour - Not an uncertain report, but it comes from God. Is sent - By the Lord first, and next by Nebuchadnezzar who executed on Edom what is here foretold. The nations - Those that were with, or subject to Nebuchadnezzar.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
We have heard a rumor - See Jer 49:14, where the same expressions are found. The prophet shows that the enemies of Idumea had confederated against it, and that Jehovah is now summoning them to march directly against it.

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¹ Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,
² Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.

⁴ The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.

⁷ And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.

²³ Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

²¹ And there came forth a spirit, and stood before the LORD, and said, I will persuade him.
²² And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.
²³ Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.

⁴⁹ He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

¹⁰ O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.

¹ Who hath believed our report? and to whom is the arm of the LORD revealed?

²¹ For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

⁹ (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)

⁴ The noise of a multitude in the mountains, like as of a great people; a tumultuous noise of the kingdoms of nations gathered together: the LORD of hosts mustereth the host of the battle.
⁵ They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.

¹¹ And the LORD shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the LORD is great and very terrible; and who can abide it?

¹¹ Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device is against Babylon, to destroy it; because it is the vengeance of the LORD, the vengeance of his temple.

¹ Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise up against me, a destroying wind;

¹⁷ Behold, I will stir up the Medes against them, which shall not regard silver; and as for gold, they shall not delight in it.

³⁵ And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.

² That sendeth ambassadors by the sea, even in vessels of bulrushes upon the waters, saying, Go, ye swift messengers, to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden down, whose land the rivers have spoiled!

¹⁴ I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, saying, Gather ye together, and come against her, and rise up to the battle.

⁴ These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,

¹³ This is the word that the LORD hath spoken concerning Moab since that time.

² Behold, I have made thee small among the heathen: thou art greatly despised.

⁵ If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave some grapes?
⁶ How are the things of Esau searched out! how are his hidden things sought up!
⁷ All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.
⁸ Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?
⁹ And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.

¹ The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.
² Behold, I have made thee small among the heathen: thou art greatly despised.
³ The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
⁴ Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.

¹⁴ I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, saying, Gather ye together, and come against her, and rise up to the battle.