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Selected Verse: Obadiah 1:12 - King James

Verse	Translation	Text
Ob 1:12	King James	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.

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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]
looked on--with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (). MAURER translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better. the day of thy brother--his day of calamity. became a stranger--that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (; ). Contrast the opposite conduct of David and of the divine Son of David in a like case (). spoken proudly--literally, "made great the mouth"; proudly insulting the fallen (, Margin; compare ; ).

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

looked on--with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (). MAURER translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.

the day of thy brother--his day of calamity.

became a stranger--that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (; ). Contrast the opposite conduct of David and of the divine Son of David in a like case ().

spoken proudly--literally, "made great the mouth"; proudly insulting the fallen (, Margin; compare ; ).

Notes on the Bible, by Albert Barnes, [1834]
But thou shouldest not - , rather it means, and can only mean , "And look not (i. e., gaze not with pleasure) on the day of thy brother in the day of his becoming a stranger ; and rejoice not over the children of Judah in the day of their destruction; and enlarge not thy mouth in the day of distress. Enter not into the gate of My people in the day of their calamity; look not, thou too, on his affliction in the day of his calamity; and lay not hands on his substance in the day of his calamity; And stand not on the crossway, to cut off his fugitives; and shut not up his remnants in the day of distress." Throughout these three verses, Obadiah uses the future only. It is the voice of earnest, emphatic, dehortation and entreaty, not to do what would displease God, and what, if done, would be punished. He dehorts them from malicious rejoicing at their brother's fall, first in look, then in word, then in act, in covetous participation of the spoil, and lastly in murder. Malicious gazing on human calamity, forgetful of man's common origin and common liability to ill, is the worst form of human hate. It was one of the contumelies of the Cross, "they gaze, they look" with joy "upon Me." Psa 22:17. The rejoicing over them was doubtless, as among savages, accompanied with grimaces (as in Psa 35:19; Psa 38:16). Then follow words of insult. The enlarging of the mouth is uttering a tide of large words, here against the people of God; in Ezekiel, against Himself Eze 35:13 : "Thus with your mouth ye have enlarged against Me and have multiplied your words against Me. I have heard." Thereon, follows Edom's coming yet closer, "entering the gate of God's people" to share the conqueror's triumphant gaze on his calamity. Then, the violent, busy, laying the hands on the spoil, while others of them stood in cold blood, taking the "fork" where the ways parted, in order to intercept the fugitives before they were dispersed, or to shut them up with the enemy, driving them back on their pursuers. The prophet beholds the whole course of sin and persecution, and warns them against it, in the order, in which, if committed, they would commit it. Who would keep clear from the worst, must stop at the beginning. Still God's warnings accompany him step by step. At each step, some might stop. The warning, although thrown away on the most part, might arrest the few. At the worst, when the guilt had been contracted and the punishment had ensued, it was a warning for their posterity and for all thereafter. Some of these things Edom certainly did, as the Psalmist prays Psa 137:7, "Remember, O Lord, to the children of Edom the day of Jerusalem, who said, Lay bare, lay bare, even to the foundation in her." And Ezekiel Eze 35:5-6 alluding to this language of Obadiah , "because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end, therefore, as I live, saith the Lord God, I will prepare thee unto blood, and blood shall pursue thee; sith thou hast not hated blood, even blood shall pursue thee." Violence, bloodshed, unrelenting, deadly hatred against the whole people, a longing for their extermination, had been inveterate characteristics of Esau. Joel and Amos had already denounced God's judgments against them for two forms of this hatred, the murder of settlers in their own land or of those who were sold to them Joe 3:19; Amo 1:6, Amo 1:9, Amo 1:11. Obadiah warns them against yet a third, intercepting their fugitives in their escape from the more powerful enemy. "Stand not in the crossway." Whoso puts himself in the situation to commit an old sin, does, in fact, will to renew it, and will, unless hindered from without, certainly do it. Probably he will, through sin's inherent power of growth, do worse. Having anew tasted blood, Ezekiel says, that they sought to displace God's people and remove God Himself Eze 35:10-11. "Because thou hast said, these two nations and these two countries shall be mine, and we will possess it, whereas the Lord was there, therefore, as I live, saith the Lord God, I will even do according to thine anger, and according to thine envy, which thou hast used out of thy hatred against them."

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

But thou shouldest not - , rather it means, and can only mean , "And look not (i. e., gaze not with pleasure) on the day of thy brother in the day of his becoming a stranger ; and rejoice not over the children of Judah in the day of their destruction; and enlarge not thy mouth in the day of distress. Enter not into the gate of My people in the day of their calamity; look not, thou too, on his affliction in the day of his calamity; and lay not hands on his substance in the day of his calamity; And stand not on the crossway, to cut off his fugitives; and shut not up his remnants in the day of distress."

Throughout these three verses, Obadiah uses the future only. It is the voice of earnest, emphatic, dehortation and entreaty, not to do what would displease God, and what, if done, would be punished. He dehorts them from malicious rejoicing at their brother's fall, first in look, then in word, then in act, in covetous participation of the spoil, and lastly in murder. Malicious gazing on human calamity, forgetful of man's common origin and common liability to ill, is the worst form of human hate. It was one of the contumelies of the Cross, "they gaze, they look" with joy "upon Me." Psa 22:17. The rejoicing over them was doubtless, as among savages, accompanied with grimaces (as in Psa 35:19; Psa 38:16). Then follow words of insult. The enlarging of the mouth is uttering a tide of large words, here against the people of God; in Ezekiel, against Himself Eze 35:13 : "Thus with your mouth ye have enlarged against Me and have multiplied your words against Me. I have heard."

Thereon, follows Edom's coming yet closer, "entering the gate of God's people" to share the conqueror's triumphant gaze on his calamity. Then, the violent, busy, laying the hands on the spoil, while others of them stood in cold blood, taking the "fork" where the ways parted, in order to intercept the fugitives before they were dispersed, or to shut them up with the enemy, driving them back on their pursuers. The prophet beholds the whole course of sin and persecution, and warns them against it, in the order, in which, if committed, they would commit it. Who would keep clear from the worst, must stop at the beginning. Still God's warnings accompany him step by step. At each step, some might stop. The warning, although thrown away on the most part, might arrest the few. At the worst, when the guilt had been contracted and the punishment had ensued, it was a warning for their posterity and for all thereafter.

Some of these things Edom certainly did, as the Psalmist prays Psa 137:7, "Remember, O Lord, to the children of Edom the day of Jerusalem, who said, Lay bare, lay bare, even to the foundation in her." And Ezekiel Eze 35:5-6 alluding to this language of Obadiah , "because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end, therefore, as I live, saith the Lord God, I will prepare thee unto blood, and blood shall pursue thee; sith thou hast not hated blood, even blood shall pursue thee." Violence, bloodshed, unrelenting, deadly hatred against the whole people, a longing for their extermination, had been inveterate characteristics of Esau. Joel and Amos had already denounced God's judgments against them for two forms of this hatred, the murder of settlers in their own land or of those who were sold to them Joe 3:19; Amo 1:6, Amo 1:9, Amo 1:11.

Obadiah warns them against yet a third, intercepting their fugitives in their escape from the more powerful enemy. "Stand not in the crossway." Whoso puts himself in the situation to commit an old sin, does, in fact, will to renew it, and will, unless hindered from without, certainly do it. Probably he will, through sin's inherent power of growth, do worse. Having anew tasted blood, Ezekiel says, that they sought to displace God's people and remove God Himself Eze 35:10-11. "Because thou hast said, these two nations and these two countries shall be mine, and we will possess it, whereas the Lord was there, therefore, as I live, saith the Lord God, I will even do according to thine anger, and according to thine envy, which thou hast used out of thy hatred against them."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"And look not at the day of thy brother on the day of his misfortune; and rejoice not over the sons of Judah in the day of their perishing, and do not enlarge thy mouth in the day of the distress. Oba 1:13. Come not into the gate of my people in the day of their calamity; thou also look not at his misfortune in the day of his calamity, and stretch not out thy hand to his possession in the day of his calamity: Oba 1:14. Nor stand in the cross-road, to destroy his fugitives, nor deliver up his escaped ones in the day of distress." This warning cannot be satisfactorily explained either "on the assumption that the prophet is here foretelling the future destruction of Judah and Jerusalem" (Caspari), or "on the supposition that he is merely depicting an event that has already past" (Hitzig). If the taking and plundering of Jerusalem were an accomplished fact, whether in idea or in reality, as it is shown to be by the perfects בּאוּ and ידּוּ in Oba 1:11, Obadiah could not in that case warn the Edomites against rejoicing over it, or even taking part therein. Hence Drusius, Rosenmller, and others, take the verbs in Oba 1:12-14 as futures of the past: "Thou shouldest not have seen, shouldest not have rejoiced," etc. But this is opposed to the grammar. אל followed by the so-called fut. apoc. is jussive, and cannot stand for the pluperf. conjunct. And Maurer's suggestion is just as untenable, namely, that yōm in Oba 1:11 denotes the day of the capture of Jerusalem, and in Oba 1:12, Oba 1:13 the period after this day; since the identity of יום עמדך (the day of thy standing) in Oba 1:11 with יום אחיך in Oba 1:12 strikes the eye at once. The warning in Oba 1:12-14 is only intelligible on the supposition, that Obadiah has not any particular conquest and plundering of Jerusalem in his mind, whether a future one or one that has already occurred, but regards this as an event that not only has already taken place, but will take place again: that is to say, on the assumption that he rises from the particular historical event to the idea which it embodied, and that, starting from this, he sees in the existing case all subsequent cases of a similar kind. From this ideal standpoint he could warn Edom of what it had already done, and designate the disastrous day which had come upon Judah and Jerusalem by different expressions as a day of the greatest calamity; for what Edom had done, and what had befallen Judah, were types of the future development of the fate of Judah and of the attitude of Edom towards it, which go on fulfilling themselves more and more until the day of the Lord upon all nations, upon the near approach of which Obadiah founds his warning in Oba 1:15. The warning proceeds in Oba 1:12-14 from the general to the particular, or from the lower to the higher. Obadiah warns the Edomites, as Hitzig says, "not to rejoice in Judah's troubles (Oba 1:12), nor to make common cause with the conquerors (Oba 1:13), nor to outdo and complete the work of the enemy (Oba 1:14)." By the cop. Vav, which stands at the head of all the three clauses in Oba 1:12, the warning addressed to the Edomites, against such conduct as this, is linked on to what they had already done. The three clauses of Oba 1:12 contain a warning in a graduated form against malicious pleasure. ראה with ב, to look at anything with pleasure, to take delight in it, affirms less than שׂמח ב, to rejoice, to proclaim one's joy without reserve. הגדּיל פּה, to make the mouth large, is stronger still, like הגדּיל בּפה, to boast, to do great things with the mouth, equivalent to הרחיב פּה על, to make the mouth broad, to stretch it open, over (against) a person (Psa 35:21; Isa 57:4), a gesture indicating contempt and derision. The object of their malicious pleasure mentioned in the first clause is yōm 'âchı̄khâ, the day of thy brother, i.e., the day upon which something strange happened to him, namely, what is mentioned in Oba 1:11. Yōm does not of itself signify the disastrous day, or day of ruin, either here or anywhere else; but it always receives the more precise definition from the context. If we were to adopt the rendering "disastrous day," it would give rise to a pure tautology when taken in connection with what follows. The expression 'âchı̄khâ (of thy brother) justifies the warning. בּיום נכרו is not in apposition to בּיום אחיך, but, according to the parallelism of the clauses, it is a statement of time. נכר, ἁπ. λεγ. = נכר (Job 31:3), fortuna aliena, a strange, i.e., hostile fate, not "rejection" (Hitzig, Caspari, and others). The expression יום אבדם, the day of their (Judah's sons) perishing, is stronger still; although the perishing ('ăbhōd) of the sons of Judah cannot denote the destruction of the whole nation, since the following word tsrh, calamity, is much too weak to admit of this. Even the word איד, which occurs three times in Oba 1:13, does not signify destruction, but (from the root אוּד, to fall heavily, to load) simply pressure, a burden, then weight of suffering, distress, misfortune (see Delitzsch on Job 18:12). In Oba 1:13 Obadiah warns against taking part in the plundering of Jerusalem. The gate of my people: for the city in which the people dwell, the capital (see Mic 1:9). Look not thou also, a brother nation, upon his calamity, as enemies do, i.e., do not delight thyself thereat, nor snatch at his possessions. The form tishlachnâh, for which we should expect tishlach, is not yet satisfactorily explained (for the different attempts that have been made to explain it, see Caspari). The passages in which nâh is appended to the third pers. fem. sing., to distinguish it from the second person, do not help us to explain it. Ewald and Olshausen would therefore alter the text, and read תּשׁלח יד. But יד is not absolutely necessary, since it is omitted in Sa2 6:6; Sa2 22:17, or Psa 18:17, where shâlach occurs in the sense of stretching out the hand. חילו, his possessions. On the fact itself, compare Joe 3:5. The prominence given to the day of misfortune at the end of every sentence is very emphatic; "inasmuch as the selection of the time of a brother's calamity, as that in which to rage against him with such cunning and malicious pleasure, was doubly culpable" (Ewald). In Oba 1:14 the warning proceeds to the worst crime of all, their seizing upon the Judaean fugitives, for the purpose of murdering them or delivering them up to the enemy. Pereq signifies here the place where the roads break or divide, the cross-road. In Nah 3:1, the only other place in which it occurs, it signifies tearing in pieces, violence. Hisgı̄r, to deliver up (lit., concludendum tradidit), is generally construed with אל (Deu 23:16) or בּיד (Psa 31:9; Sa1 23:11). Here it is written absolutely with the same meaning: not "to apprehend, or so overpower that there is no escape left" (Hitzig). This would affirm too little after the preceding הכרית, and cannot be demonstrated from Job 11:10, where hisgı̄r means to keep in custody.

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

"And look not at the day of thy brother on the day of his misfortune; and rejoice not over the sons of Judah in the day of their perishing, and do not enlarge thy mouth in the day of the distress. Oba 1:13. Come not into the gate of my people in the day of their calamity; thou also look not at his misfortune in the day of his calamity, and stretch not out thy hand to his possession in the day of his calamity: Oba 1:14. Nor stand in the cross-road, to destroy his fugitives, nor deliver up his escaped ones in the day of distress." This warning cannot be satisfactorily explained either "on the assumption that the prophet is here foretelling the future destruction of Judah and Jerusalem" (Caspari), or "on the supposition that he is merely depicting an event that has already past" (Hitzig). If the taking and plundering of Jerusalem were an accomplished fact, whether in idea or in reality, as it is shown to be by the perfects בּאוּ and ידּוּ in Oba 1:11, Obadiah could not in that case warn the Edomites against rejoicing over it, or even taking part therein. Hence Drusius, Rosenmller, and others, take the verbs in Oba 1:12-14 as futures of the past: "Thou shouldest not have seen, shouldest not have rejoiced," etc. But this is opposed to the grammar. אל followed by the so-called fut. apoc. is jussive, and cannot stand for the pluperf. conjunct. And Maurer's suggestion is just as untenable, namely, that yōm in Oba 1:11 denotes the day of the capture of Jerusalem, and in Oba 1:12, Oba 1:13 the period after this day; since the identity of יום עמדך (the day of thy standing) in Oba 1:11 with יום אחיך in Oba 1:12 strikes the eye at once. The warning in Oba 1:12-14 is only intelligible on the supposition, that Obadiah has not any particular conquest and plundering of Jerusalem in his mind, whether a future one or one that has already occurred, but regards this as an event that not only has already taken place, but will take place again: that is to say, on the assumption that he rises from the particular historical event to the idea which it embodied, and that, starting from this, he sees in the existing case all subsequent cases of a similar kind. From this ideal standpoint he could warn Edom of what it had already done, and designate the disastrous day which had come upon Judah and Jerusalem by different expressions as a day of the greatest calamity; for what Edom had done, and what had befallen Judah, were types of the future development of the fate of Judah and of the attitude of Edom towards it, which go on fulfilling themselves more and more until the day of the Lord upon all nations, upon the near approach of which Obadiah founds his warning in Oba 1:15. The warning proceeds in Oba 1:12-14 from the general to the particular, or from the lower to the higher. Obadiah warns the Edomites, as Hitzig says, "not to rejoice in Judah's troubles (Oba 1:12), nor to make common cause with the conquerors (Oba 1:13), nor to outdo and complete the work of the enemy (Oba 1:14)." By the cop. Vav, which stands at the head of all the three clauses in Oba 1:12, the warning addressed to the Edomites, against such conduct as this, is linked on to what they had already done.

The three clauses of Oba 1:12 contain a warning in a graduated form against malicious pleasure. ראה with ב, to look at anything with pleasure, to take delight in it, affirms less than שׂמח ב, to rejoice, to proclaim one's joy without reserve. הגדּיל פּה, to make the mouth large, is stronger still, like הגדּיל בּפה, to boast, to do great things with the mouth, equivalent to הרחיב פּה על, to make the mouth broad, to stretch it open, over (against) a person (Psa 35:21; Isa 57:4), a gesture indicating contempt and derision. The object of their malicious pleasure mentioned in the first clause is yōm 'âchı̄khâ, the day of thy brother, i.e., the day upon which something strange happened to him, namely, what is mentioned in Oba 1:11. Yōm does not of itself signify the disastrous day, or day of ruin, either here or anywhere else; but it always receives the more precise definition from the context. If we were to adopt the rendering "disastrous day," it would give rise to a pure tautology when taken in connection with what follows. The expression 'âchı̄khâ (of thy brother) justifies the warning. בּיום נכרו is not in apposition to בּיום אחיך, but, according to the parallelism of the clauses, it is a statement of time. נכר, ἁπ. λεγ. = נכר (Job 31:3), fortuna aliena, a strange, i.e., hostile fate, not "rejection" (Hitzig, Caspari, and others). The expression יום אבדם, the day of their (Judah's sons) perishing, is stronger still; although the perishing ('ăbhōd) of the sons of Judah cannot denote the destruction of the whole nation, since the following word tsrh, calamity, is much too weak to admit of this. Even the word איד, which occurs three times in Oba 1:13, does not signify destruction, but (from the root אוּד, to fall heavily, to load) simply pressure, a burden, then weight of suffering, distress, misfortune (see Delitzsch on Job 18:12). In Oba 1:13 Obadiah warns against taking part in the plundering of Jerusalem. The gate of my people: for the city in which the people dwell, the capital (see Mic 1:9). Look not thou also, a brother nation, upon his calamity, as enemies do, i.e., do not delight thyself thereat, nor snatch at his possessions. The form tishlachnâh, for which we should expect tishlach, is not yet satisfactorily explained (for the different attempts that have been made to explain it, see Caspari). The passages in which nâh is appended to the third pers. fem. sing., to distinguish it from the second person, do not help us to explain it. Ewald and Olshausen would therefore alter the text, and read תּשׁלח יד. But יד is not absolutely necessary, since it is omitted in Sa2 6:6; Sa2 22:17, or Psa 18:17, where shâlach occurs in the sense of stretching out the hand. חילו, his possessions. On the fact itself, compare Joe 3:5. The prominence given to the day of misfortune at the end of every sentence is very emphatic; "inasmuch as the selection of the time of a brother's calamity, as that in which to rage against him with such cunning and malicious pleasure, was doubly culpable" (Ewald). In Oba 1:14 the warning proceeds to the worst crime of all, their seizing upon the Judaean fugitives, for the purpose of murdering them or delivering them up to the enemy. Pereq signifies here the place where the roads break or divide, the cross-road. In Nah 3:1, the only other place in which it occurs, it signifies tearing in pieces, violence. Hisgı̄r, to deliver up (lit., concludendum tradidit), is generally construed with אל (Deu 23:16) or בּיד (Psa 31:9; Sa1 23:11). Here it is written absolutely with the same meaning: not "to apprehend, or so overpower that there is no escape left" (Hitzig). This would affirm too little after the preceding הכרית, and cannot be demonstrated from Job 11:10, where hisgı̄r means to keep in custody.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Looked - With joy on the affliction. A stranger - As a stranger, one who had no more right to any thing in the land. Proudly - Vaunting over the Jews, when Jerusalem was taken.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thou shouldest not have looked - It shows a malevolent heart to rejoice in the miseries of those who have acted unkindly or wickedly towards us. The Edomites triumphed when they saw the judgments of God fall upon the Jews. This the Lord severely reprehends in Oba 1:12-15. If a man have acted cruelly towards us, and God punish him for this cruelty, and we rejoice in it, we make his crime our own; and then, as we have done, so shall it be done unto us; see Oba 1:15. All these verses point out the part the Edomites took against the Jews when the Chaldeans besieged and took Jerusalem, destroyed the temple, and divided the spoils.

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¹⁰ Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there:
¹¹ Therefore, as I live, saith the Lord GOD, I will even do according to thine anger, and according to thine envy which thou hast used out of thy hatred against them; and I will make myself known among them, when I have judged thee.

¹¹ Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:

⁹ Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:

⁶ Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom:

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.

⁵ Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end:
⁶ Therefore, as I live, saith the Lord GOD, I will prepare thee unto blood, and blood shall pursue thee: sith thou hast not hated blood, even blood shall pursue thee.

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

¹³ Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them.

¹⁶ For I said, Hear me, lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me.

¹⁹ Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

¹⁷ I may tell all my bones: they look and stare upon me.

¹⁰ If he cut off, and shut up, or gather together, then who can hinder him?

¹¹ Will the men of Keilah deliver me up into his hand? will Saul come down, as thy servant hath heard? O LORD God of Israel, I beseech thee, tell thy servant. And the LORD said, He will come down.

⁹ Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.

¹⁶ He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.

¹ Woe to the bloody city! it is all full of lies and robbery; the prey departeth not;

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.

⁵ Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things:

¹⁷ He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.

¹⁷ He sent from above, he took me; he drew me out of many waters;

⁶ And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.

⁹ For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem.

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;

¹² His strength shall be hungerbitten, and destruction shall be ready at his side.

³ Is not destruction to the wicked? and a strange punishment to the workers of iniquity?

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.

⁴ Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,

²¹ Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.

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.

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.

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.

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.

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.