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Selected Verse: Obadiah 1:10 - King James

Verse	Translation	Text
Ob 1:10	King James	For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

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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]
against thy brother--This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (). Jacob--not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's. shame . . . cover thee-- (; ). for ever-- (; ; ). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.

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

against thy brother--This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed ().

Jacob--not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.

shame . . . cover thee-- (; ).

for ever-- (; ; ). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.

Notes on the Bible, by Albert Barnes, [1834]
For thy violence against thy brother Jacob - To Israel God had commanded: (Deu 23:7-8 (Deu 23:8, Deu 23:9 in the Hebrew text)), "Thou shalt not abbor an Edomite, for he is thy brother. The children that are begotten of them shall enter into the congregation of the Lord in their third generation." Edom did the contrary to all this. "Violence" includes all sorts of ill treatment, from one with whom "might is right," "because it is in the power of their hand" Mic 2:2. to do it. This they had done to the descendants of their brother, and him, their twin brother, Jacob. They helped the Chaldaeans in his overthrow, rejoiced in his calamity, thought that, by this cooperation, they had secured themselves. What, when from those same Chaldees, those same calamities, which they had aided to inflict on their brother, came on themselves, when, as they had betrayed him, they were themselves betrayed; as they had exulted in his overthrow, so their allies exulted in their's! The "shame" of which the prophet spoke, is not the healthful distress at the evil of sin, but at its evils and disappointments. Shame at the evil which sin is, works repentance and turns aside the anger of God. Shame at the evils which sin brings, in itself leads to further sins, and endless, fruitless, shame. Edom had laid his plans, had succeeded; the wheel, in God's Providence, turned around and he was crushed. So Hosea said Hos 10:6, "they shall be ashamed through their own counsels;" and Jeremiah Jer 3:25, "we lie down in our shame and our confusion covereth us;" and David Psa 109:29, "let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle." As one, covered and involved in a cloak, can find no way to emerge; as one, whom the waters cover Exo 15:10, is buried under them inextricably, so, wherever they went, whatever they did, shame covered them. So the lost shall "rise to shame and everlasting contempt" Dan 12:2. Thou shalt be cut off forever - One word expressed the sin, "violence;" four words, over against it, express the sentence; shame encompassing, everlasting excision. God's sentences are not completed at once in this life. The branches are lopped off; the tree decays; the axe is laid to the root; at last it is cut down. As the sentence on Adam, "in the day that thou eatest thereof thou shalt surely die," was fulfilled, although Adam did not die, until he had completed 930 years Gen 5:5, so was this on Edom, although fulfilled in stages and by degrees. Adam bore the sentence of death about him. The 930 years wore out at last that frame, which, but for sin, had been immortal. So Edom received this sentence of excision, which was, on his final impenitence, completed, although centuries witnessed the first earnest only of its execution. Judah and Edom stood over against each other, Edom ever bent on the extirpation of Judah. At that first destruction of Jerusalem, Edom triumphed, "Raze her! Raze her, even to the ground!" Yet, though it tarried long, the sentence was fulfilled. Judah, the banished, survived; Edom, the triumphant, was, in God's time and after repeated trials, "cut off forever." Do we marvel at the slowness of God's sentence? Rather, marvel we, with wondering thankfulness, that His sentences, on nations or individuals, are slow, yet, stand we in awe, because, if unrepealed, they are sure. Centuries, to Edom, abated not their force or certainty; length of life changes not the sinner's doom.

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

For thy violence against thy brother Jacob - To Israel God had commanded: (Deu 23:7-8 (Deu 23:8, Deu 23:9 in the Hebrew text)), "Thou shalt not abbor an Edomite, for he is thy brother. The children that are begotten of them shall enter into the congregation of the Lord in their third generation." Edom did the contrary to all this. "Violence" includes all sorts of ill treatment, from one with whom "might is right," "because it is in the power of their hand" Mic 2:2. to do it. This they had done to the descendants of their brother, and him, their twin brother, Jacob. They helped the Chaldaeans in his overthrow, rejoiced in his calamity, thought that, by this cooperation, they had secured themselves. What, when from those same Chaldees, those same calamities, which they had aided to inflict on their brother, came on themselves, when, as they had betrayed him, they were themselves betrayed; as they had exulted in his overthrow, so their allies exulted in their's! The "shame" of which the prophet spoke, is not the healthful distress at the evil of sin, but at its evils and disappointments. Shame at the evil which sin is, works repentance and turns aside the anger of God. Shame at the evils which sin brings, in itself leads to further sins, and endless, fruitless, shame. Edom had laid his plans, had succeeded; the wheel, in God's Providence, turned around and he was crushed.

So Hosea said Hos 10:6, "they shall be ashamed through their own counsels;" and Jeremiah Jer 3:25, "we lie down in our shame and our confusion covereth us;" and David Psa 109:29, "let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle." As one, covered and involved in a cloak, can find no way to emerge; as one, whom the waters cover Exo 15:10, is buried under them inextricably, so, wherever they went, whatever they did, shame covered them. So the lost shall "rise to shame and everlasting contempt" Dan 12:2.

Thou shalt be cut off forever - One word expressed the sin, "violence;" four words, over against it, express the sentence; shame encompassing, everlasting excision. God's sentences are not completed at once in this life. The branches are lopped off; the tree decays; the axe is laid to the root; at last it is cut down. As the sentence on Adam, "in the day that thou eatest thereof thou shalt surely die," was fulfilled, although Adam did not die, until he had completed 930 years Gen 5:5, so was this on Edom, although fulfilled in stages and by degrees. Adam bore the sentence of death about him. The 930 years wore out at last that frame, which, but for sin, had been immortal. So Edom received this sentence of excision, which was, on his final impenitence, completed, although centuries witnessed the first earnest only of its execution. Judah and Edom stood over against each other, Edom ever bent on the extirpation of Judah. At that first destruction of Jerusalem, Edom triumphed, "Raze her! Raze her, even to the ground!" Yet, though it tarried long, the sentence was fulfilled. Judah, the banished, survived; Edom, the triumphant, was, in God's time and after repeated trials, "cut off forever." Do we marvel at the slowness of God's sentence? Rather, marvel we, with wondering thankfulness, that His sentences, on nations or individuals, are slow, yet, stand we in awe, because, if unrepealed, they are sure. Centuries, to Edom, abated not their force or certainty; length of life changes not the sinner's doom.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The Cause of the Ruin of the Edomites is their wickedness towards the brother nation Jacob (Oba 1:10 and Oba 1:11), which is still further exhibited in Oba 1:12-14 in the form of a warning, accompanied by an announcement of righteous retribution in the day of the Lord upon all nations (Oba 1:15, Oba 1:16). Oba 1:10. "For the wickedness towards thy brother Jacob shame will cover thee, and thou wilt be cut off for ever. Oba 1:11. In the day that thou stoodest opposite, in the day when enemies carried away his goods, and strangers came into his gates, and cast the lot upon Jerusalem, then even thou (wast) like one of them." Chămas 'âchı̄khâ, wickedness, violent wrong towards (upon) thy brother (genit. obj. as in Joe 3:19; Gen 16:5, etc.). Drusius has already pointed out the peculiar emphasis on these words. Wrong, or violence, is all the more reprehensible, when it is committed against a brother. The fraternal relation in which Edom stood towards Judah is still more sharply defined by the name Jacob, since Esau and Jacob were twin brothers. The consciousness that the Israelites were their brethren, ought to have impelled the Edomites to render helpful support to the oppressed Judaeans. Instead of this, they not only revelled with scornful and malignant pleasure in the misfortune of the brother nation, but endeavored to increase it still further by rendering active support to the enemy. This hostile behaviour of Edom arose from envy at the election of Israel, like the hatred of Esau towards Jacob (Gen 27:41), which was transmitted to his descendants, and came out openly in the time of Moses, in the unbrotherly refusal to allow the Israelites to pass in a peaceable manner through their land (Numbers 20). On the other hand, the Israelites are always commanded in the law to preserve a friendly and brotherly attitude towards Edom (Deu 2:4-5); and in Deu 23:7 it is enjoined upon them not to abhor the Edomite, because he is their brother. תּכסּך בוּשׁה (as in Mic 7:10), shame will cover thee, i.e., come upon thee in full measure, - namely, the shame of everlasting destruction, as the following explanatory clause clearly shows. ונכרתּ with Vav consec., but with the tone upon the penultima, contrary to the rule (cf. Ges. 49, 3; Ewald, 234, b and c). In the more precise account of Edom's sins given in Oba 1:11, the last clause does not answer exactly to the first. After the words "in the day that thou stoodest opposite," we should expect the apodosis "thou didst this or that." But Obadiah is led away from the sentence which he has already begun, by the enumeration of hostilities displayed towards Judah by its enemies, so that he observes with regard to Edom's behaviour: Then even thou wast as one of them, that is to say, thou didst act just like the enemy. עמד מנּגד, to stand opposite (compare Psa 38:12), used here to denote a hostile intention, as in Sa2 18:13. They showed this at first by looking on with pleasure at the misfortunes of the Judaeans (Oba 1:12), still more by stretching out their hand after their possessions (Oba 1:13), but most of all by taking part in the conflict with Judah (Oba 1:14). In the clauses which follow, the day when Edom acted thus is described as a day on which Judah had fallen into the power of hostile nations, who carried off its possessions, and disposed of Jerusalem as their booty. Zȧrı̄m and nokhrı̄m are synonymous epithets applied to heathen foes. שׁבה generally denotes the carrying away of captives; but it is sometimes applied to booty in cattle and goods, or treasures (Ch1 5:21; Ch2 14:14; Ch2 21:17). חיל is not used here either for the army, or for the strength, i.e., the kernel of the nation, but, as חילו in Oba 1:13 clearly shows, for its possessions, as in Isa 8:4; Isa 10:14; Eze 26:12, etc. שׁערו, his (Judah's) gates, used rhetorically for his cities. Lastly, Jerusalem is also mentioned as the capital, upon which the enemies cast lots. The three clauses form a climax: first, the carrying away of Judah's possessions, that is to say, probably those of the open country; then the forcing of a way into the cities; and lastly, arbitrary proceedings both in and with the capital. ידּוּ גורל (perf. kal of ידד = ידה, not piel for יידּוּ, because the Yod praef. of the imperfect piel is never dropped in verbs פי), to cast the lot upon booty (things) and prisoners, to divide them among them (compare Joe 3:3 and Nah 3:10). Caspari, Hitzig, and others understand it here as in Joe 3:3, as denoting the distribution of the captive inhabitants of Jerusalem, and found upon this one of their leading arguments, that the description given here refers to the destruction of Jerusalem, which Obadiah either foresaw in the Spirit, or depicts as something already experienced. But this by no means follows from the fact that in Joel we have עמּי instead of ירוּשׁלם, since it is generally acknowledged that, when the prophets made use of their predecessors, they frequently modified their expressions, or gave them a different turn. But if we look at our passage simply as its stands, there is not the slightest indication that Jerusalem is mentioned in the place of the people. As שׁבות חילו does not express the carrying away of the inhabitants, there is not a single syllable which refers to the carrying away captive of either the whole nation or the whole of the population of Jerusalem. On the contrary, in Oba 1:13 we read of the perishing of the children of Judah, and in Oba 1:14 of fugitives of Judah, and those that have escaped. From this it is very obvious that Obadiah had simply a conquest of Jerusalem in his eye, when part of the population was slain in battle and part taken captive, and the possessions of the city were plundered; so that the casting of the lot upon Jerusalem has reference not only to the prisoners, but also to the things taken as plunder in the city, which the conquerors divided among them. גּם אתּה, even thou, the brother of Jacob, art like one of them, makest common cause with the enemy. The verb הייתה, thou wast, is omitted, to bring the event before the mind as something even then occurring. For this reason Obadiah also clothes the further description of the hostilities of the Edomites in the form of a warning against such conduct.

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

The Cause of the Ruin of the Edomites is their wickedness towards the brother nation Jacob (Oba 1:10 and Oba 1:11), which is still further exhibited in Oba 1:12-14 in the form of a warning, accompanied by an announcement of righteous retribution in the day of the Lord upon all nations (Oba 1:15, Oba 1:16). Oba 1:10. "For the wickedness towards thy brother Jacob shame will cover thee, and thou wilt be cut off for ever. Oba 1:11. In the day that thou stoodest opposite, in the day when enemies carried away his goods, and strangers came into his gates, and cast the lot upon Jerusalem, then even thou (wast) like one of them." Chămas 'âchı̄khâ, wickedness, violent wrong towards (upon) thy brother (genit. obj. as in Joe 3:19; Gen 16:5, etc.). Drusius has already pointed out the peculiar emphasis on these words. Wrong, or violence, is all the more reprehensible, when it is committed against a brother. The fraternal relation in which Edom stood towards Judah is still more sharply defined by the name Jacob, since Esau and Jacob were twin brothers. The consciousness that the Israelites were their brethren, ought to have impelled the Edomites to render helpful support to the oppressed Judaeans. Instead of this, they not only revelled with scornful and malignant pleasure in the misfortune of the brother nation, but endeavored to increase it still further by rendering active support to the enemy. This hostile behaviour of Edom arose from envy at the election of Israel, like the hatred of Esau towards Jacob (Gen 27:41), which was transmitted to his descendants, and came out openly in the time of Moses, in the unbrotherly refusal to allow the Israelites to pass in a peaceable manner through their land (Numbers 20). On the other hand, the Israelites are always commanded in the law to preserve a friendly and brotherly attitude towards Edom (Deu 2:4-5); and in Deu 23:7 it is enjoined upon them not to abhor the Edomite, because he is their brother. תּכסּך בוּשׁה (as in Mic 7:10), shame will cover thee, i.e., come upon thee in full measure, - namely, the shame of everlasting destruction, as the following explanatory clause clearly shows. ונכרתּ with Vav consec., but with the tone upon the penultima, contrary to the rule (cf. Ges. 49, 3; Ewald, 234, b and c). In the more precise account of Edom's sins given in Oba 1:11, the last clause does not answer exactly to the first. After the words "in the day that thou stoodest opposite," we should expect the apodosis "thou didst this or that." But Obadiah is led away from the sentence which he has already begun, by the enumeration of hostilities displayed towards Judah by its enemies, so that he observes with regard to Edom's behaviour: Then even thou wast as one of them, that is to say, thou didst act just like the enemy. עמד מנּגד, to stand opposite (compare Psa 38:12), used here to denote a hostile intention, as in Sa2 18:13. They showed this at first by looking on with pleasure at the misfortunes of the Judaeans (Oba 1:12), still more by stretching out their hand after their possessions (Oba 1:13), but most of all by taking part in the conflict with Judah (Oba 1:14). In the clauses which follow, the day when Edom acted thus is described as a day on which Judah had fallen into the power of hostile nations, who carried off its possessions, and disposed of Jerusalem as their booty. Zȧrı̄m and nokhrı̄m are synonymous epithets applied to heathen foes. שׁבה generally denotes the carrying away of captives; but it is sometimes applied to booty in cattle and goods, or treasures (Ch1 5:21; Ch2 14:14; Ch2 21:17). חיל is not used here either for the army, or for the strength, i.e., the kernel of the nation, but, as חילו in Oba 1:13 clearly shows, for its possessions, as in Isa 8:4; Isa 10:14; Eze 26:12, etc. שׁערו, his (Judah's) gates, used rhetorically for his cities.

Lastly, Jerusalem is also mentioned as the capital, upon which the enemies cast lots. The three clauses form a climax: first, the carrying away of Judah's possessions, that is to say, probably those of the open country; then the forcing of a way into the cities; and lastly, arbitrary proceedings both in and with the capital. ידּוּ גורל (perf. kal of ידד = ידה, not piel for יידּוּ, because the Yod praef. of the imperfect piel is never dropped in verbs פי), to cast the lot upon booty (things) and prisoners, to divide them among them (compare Joe 3:3 and Nah 3:10). Caspari, Hitzig, and others understand it here as in Joe 3:3, as denoting the distribution of the captive inhabitants of Jerusalem, and found upon this one of their leading arguments, that the description given here refers to the destruction of Jerusalem, which Obadiah either foresaw in the Spirit, or depicts as something already experienced. But this by no means follows from the fact that in Joel we have עמּי instead of ירוּשׁלם, since it is generally acknowledged that, when the prophets made use of their predecessors, they frequently modified their expressions, or gave them a different turn. But if we look at our passage simply as its stands, there is not the slightest indication that Jerusalem is mentioned in the place of the people. As שׁבות חילו does not express the carrying away of the inhabitants, there is not a single syllable which refers to the carrying away captive of either the whole nation or the whole of the population of Jerusalem. On the contrary, in Oba 1:13 we read of the perishing of the children of Judah, and in Oba 1:14 of fugitives of Judah, and those that have escaped. From this it is very obvious that Obadiah had simply a conquest of Jerusalem in his eye, when part of the population was slain in battle and part taken captive, and the possessions of the city were plundered; so that the casting of the lot upon Jerusalem has reference not only to the prisoners, but also to the things taken as plunder in the city, which the conquerors divided among them. גּם אתּה, even thou, the brother of Jacob, art like one of them, makest common cause with the enemy. The verb הייתה, thou wast, is omitted, to bring the event before the mind as something even then occurring. For this reason Obadiah also clothes the further description of the hostilities of the Edomites in the form of a warning against such conduct.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For thy violence against thy brother Jacob - By this term the Israelites in general are understood; for the two brothers, - Jacob, from whom sprang the Jews, and Esau, from whom sprang the Idumeans or Edomites, - are here put for the whole people or descendants of both. We need not look for particular cases of the violence of the Edomites against the Jews. Esau, their founder, was not more inimical to his brother Jacob, who deprived him of his birthright, than the Edomites uniformly were to the Jews. See Ch2 28:17, Ch2 28:18. They had even stimulated the Chaldeans, when they took Jerusalem, to destroy the temple, and level it with the ground. See Psa 137:7.

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⁵ And all the days that Adam lived were nine hundred and thirty years: and he died.

² And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

¹⁰ Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.

²⁹ Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.

²⁵ We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.

⁶ It shall be also carried unto Assyria for a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel.

² And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage.

⁹ When the host goeth forth against thine enemies, then keep thee from every wicked thing.

⁸ The children that are begotten of them shall enter into the congregation of the LORD in their third generation.

⁷ Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.
⁸ The children that are begotten of them shall enter into the congregation of the LORD in their third generation.

¹⁴ Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

¹³ Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;

³ And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.

¹⁰ Yet was she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.

³ And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.

¹² And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water.

¹⁴ And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.

⁴ For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.

¹⁷ And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons.

¹⁴ And they smote all the cities round about Gerar; for the fear of the LORD came upon them: and they spoiled all the cities; for there was exceeding much spoil in them.

²¹ And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men an hundred thousand.

¹⁴ Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

¹³ Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me.

¹² They also that seek after my life lay snares for me: and they that seek my hurt speak mischievous things, and imagine deceits all the day long.

¹¹ In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.

¹⁰ Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.

⁷ Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land.

⁴ And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you: take ye good heed unto yourselves therefore:
⁵ Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession.

⁴¹ And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

⁵ And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.

¹⁹ Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land.

¹⁰ For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

¹⁶ For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.

¹⁵ For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.

¹² But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
¹³ Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;
¹⁴ Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

¹⁰ For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

⁷ Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase it, rase it, even to the foundation thereof.

¹⁸ The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.

¹⁷ For again the Edomites had come and smitten Judah, and carried away captives.