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For the attributed author of the Book of Obadiah, see Obadiah.

The canonical Book of Obadiah is an oracle concerning the divine judgment of Edom and the restoration of Israel.^[1] The text consists of a single chapter, divided into 21 verses, making it the shortest book in the Hebrew Bible.^[2]

In Judaism and Christianity, its authorship is attributed to a prophet who lived in the Assyrian Period, Obadiah, whose name means “servant or worshipper of Yahweh”.

In Christianity, the book of Obadiah is classified as a minor prophet of the Old Testament, due to its short length.

In Judaism, Obadiah is considered a “later prophet” and this Masoretic Text is chronologically placed in the Tanakh under the section Nevi'im in the last category called The Twelve Prophets.

Content[link]

The book of Obadiah is based on a prophetic vision concerning the fall of Edom,^[v.1,4,18] a mountain dwelling nation^{[v.8,9,19,21]} whose Founding Father was Esau.^[v.6] Obadiah describes an encounter with God who addresses Edom’s arrogance and charges them for their violent actions against their brother nation, the House of Jacob.^[v.10]

The vision then embraces the fall of Jerusalem to the hands of foreign invaders and God’s anger against Edom for taking advantage of the Jews of Judah during their plight, thus sealing their doom.^[v.10-14]

In the final aspect of the vision, Israel’s restoration, as a holy place, is declared in contrast to the Edomite lineage that shall end. Obadiah’s prophecy also includes a reminder that God’s judgment will be upon all nations. “For the day of the Lord upon all the nations is near… But on Mount Zion there shall be deliverance” ^{[NKJ v.15, 17]}

Scholarly Issues[link]

Dating Obadiah[link]

The date of composition is disputed and is difficult to determine due to the lack of personal information about Obadiah, his family, and his historical milieux. The date of composition must therefore be determined based on the prophecy itself. Edom is to be destroyed due to its lack of defense for its brother nation, Israel, when it was under attack. There are two major historical contexts within which the Edomites could have committed such an act. These are during 853 – 841 BC when Jerusalem was invaded by Philistines and Arabs during the reign of Jehoram (recorded in 2 Kings 8:20-22 and 2 Chronicles 21:8-20 in the Christian Old Testament) and 605 – 586 BC when Jerusalem was attacked by King Nebuchadnezzer of Babylon, which led to the Babylonian exile of Israel (recorded in Psalm 137). The earlier period would place Obadiah as a contemporary of the prophet Elijah as reflected in 1 Kings, Chapter 18, Verses 1-16. In particular, 1 Kings 18:7-8 reads: And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? And he answered him, I am: go, tell thy lord, Behold, Elijah is here.

The later date would place Obadiah as a contemporary of the prophet Jeremiah, both of whom were prophets in the respective time periods. The later period appears to be the scholarly consensus^{[citation needed]} as Obadiah 1-9 parallels Jeremiah 49:7-22. The passage in Jeremiah dates from the fourth year of the reign of Jehoiakim (604 BC), and therefore Obadiah 11-14 seems to refer to the destruction of Jerusalem by Nebuchadnezzer (586 BC). It is more likely^{[citation needed]} that Obadiah and Jeremiah together were drawing on a common source presently unknown to us than Jeremiah drawing on previous writings of Obadiah as his source. There is also much material found in Obadiah 10-21 which Jeremiah does not quote, and which, had he had it laid out before him, would have suited his purpose admirably. Despite everything, however, there are some^{[citation needed]} who support both dates and even some^{[citation needed]} who support dates other than the two major possibilities presented. Any date for the composition of Obadiah must be held tentatively.

Contrast to Amos[link]

In verse eighteen, it says that once judgment has been carried out, “There will be no survivors from the house of Esau” (NIV). So, according to Obadiah there will not remain even a remnant after Edom’s judgment; This is in contrast to Amos 9:12, where Amos refers to such a remnant, however, it is stated that their possession will be given to Israel. Some scholars have suggested that Amos’s reference to Edom is symbolic of all nations who were once enemies of Israel and not meant to literally mean Edomites in the flesh. This is certainly the perspective of Luke as he recites the passage from Amos in Acts 15:17. Edom is symbolic of the remnant of men and Gentiles who will eventually bear God’s name. Moreover, Frederick A. Tatford in Prophet of Edom’s Doom says that Obadiah’s prophecy is fulfilled today as there is currently no trace of anyone who may be identified as an Edomite.

Sepharad[link]

See main article: Sepharad

The identity of the land of Sepharad, mentioned only here in this verse in the bible, Obadiah 1:20, is currently unknown. It is also unknown whether or not Sepharad is a city, district or territory. The only clues for its possible existence are Persian inscriptions that refer to two places called "Saparda": one area in Media and another in Asia Minor, debated to be Sardis.

Scriptural Parallels[link]

The exact expression "the Day of the Lord”, from Obadiah 1:15, has been used by other authors throughout the Old and New Testaments, as follows:

Old Testament:

• Isaiah 2, 13, 34, 58, Jeremiah 46:10, Lamentations 2:22, Ezekiel 13:5, Joel 1, 2, 3, Amos 5:18, 20, Zephaniah 1, 2, Zechariah 14:1, Malachi 4:5

New Testament:

• 1 Thessalonians 5:2, 2 Peter 3:10, Acts 2:20, 1 Corinthians 5:5, 2 Corinthians 1:14

For other parallels, compare Obadiah 1:1-8 with Jeremiah 49:7-16.

Christian View[link]

The overwhelming theme found in Obadiah is the destruction of enemies of God’s people. Unlike other prophets, Obadiah does not present a “turn or burn” message, simply a message of inevitable doom as a consequence of previous actions. A Christian with a knowledge of the New Testament of the Bible would say that although God’s grace and forgiveness abound in situations, there are consequences which result from bad decisions. Obadiah shows that judgment falls even within the family of God, as Israel and Edom descended from twin brothers, Jacob and Esau. His purpose^{[citation needed]} was to make it known that according to his God, if members of the same family were to treat each other in the same manner as Edom treated the Israelites, they too may be subject to the wrath of God.

There is a second theme which lies under the surface of Obadiah's writing which may be relevant for Christians as a faith group. Just as there is perpetual conflict between the two nations of Israel and Edom who once struggled together within a single womb, Christians may understand from New Testament teaching that there is a similar conflict found within their very lives. Paul’s Epistle to the Galatians in the New Testament presents the idea that the spirit of God and the flesh are in a continual struggle within a person (cf. Romans 8:6-9, Colossians 3:5), just like the two nations in Obadiah’s prophecy. Either the spirit or the flesh will ultimately overcome and the other will fail (just as Israel overcame and Edom failed). It is the Christian perspective that the spirit will ultimately prevail in the resurrection of the dead (e.g. Romans 8:23) with the coming of a renewed heavens and earth ( e.g. 2Peter 3:13).

In relating to theme of Obadiah, it is important to underscore the “punishment” theme this book outlines against Edom. W.J. Deane and J.R. Thomson write this valid conclusion, “The Book of Obadiah is occupied with one subject – the punishment of Edom for its cruel and unbrotherly love conduct towards Judah...”^[3] One can link this idea of punishment to one of the major prophets “Ezekiel” who “...interprets the exile to Babylon and the destruction of Jerusalem as deserved punishments for the sins of those who themselves committed them.”^[4] Verses 3-7^[5] in Obadiah explain to the reader the reason for the punishment theme, “Confidence in one’s power, intelligence, allies, or the topographical features of one’s territory is often mentioned as an attribute of those who foolishly confront the Lord and are consequently punished.”^[6] Although destruction is vital to understanding Obadiah, it is of note to understand the destruction being a consequence of action.

See also[link]

• Teman ^[v.9]
• The lowland of Philistia ^[v.19]
• The fields of Ephraim ^[v.19]
• The fields of Samaria ^[v.19]
• The land of Gilead ^[v.19]

References[link]

External links[link]

Wikisource has original text related to this article: The Book of Obadiah

• Masoretic text from Mechon Mamre

• Translations:
  • Jewish translations:
    • Ovadiah (Judaica Press) translation [with Rashi's commentary] from Chabad.org
  • Christian translations:
    • Online Bible at GospelHall.org (KJV ESV Darby BBE)
    • Obadiah at The Great Books (New Revised Standard Version)
• Commentary:
  • Ovadiah (Judaica Press) translation [with Rashi's commentary] from Chabad.org
  • Obadiah, from John Gill's Exposition of the Entire Bible.
  • Obadiah, from the United Church of God, an International Association Bible Reading Program - This Hebrew scholar provides extensive background information as well as verse-by-verse exposition]
  • Kretzmann's Popular Commentary of the Bible (navigate to Obadiah using the menu on the left)
  • Obadiah: The Lord Will Have His Day by Jonathan Kuske

This article is about the prophet to whom authorship of the Book of Obadiah is attributed.

Obadiah
God appearing to Obadiah in his dream (France, 13th century).
Prophet
Honored in	Judaism Christianity
Feast	November 19 (Orthodox)
Attributes	Prophet
Major work(s)	Book of Obadiah

Obadiah (pronounced /ˌoʊbəˈdaɪ.ə/, Hebrew: עבדיה‎ ʿObhadyah or עבדיהו `oḆaDYaHOo^[1], or in Modern Hebrew Ovadyah) is a Biblical theophorical name, meaning "servant of Yahweh" or "worshipper of Yahweh."^[2] It is related to "Abdeel", "servant of God", which is also cognate to the Arabic name "Abdullah". Turkish name Abdil or Abdi. The form of Obadiah's name used in the Septuagint is Obdios; in Latin it is Abdias. The Bishops' Bible has it as Abdi.

Prophet Obadiah[link]

Rabbinic tradition[link]

According to the Talmud, Obadiah is said to have been a convert to Judaism from Edom,^[3] a descendant of Eliphaz, the friend of Job. He is identified with the Obadiah who was the servant of Ahab, and it is said that he was chosen to prophesy against Edom because he was himself an Edomite. Moreover, having lived with two such godless persons as Ahab and Jezebel without learning to act as they did, he seemed the most suitable person to prophesy against Esau (Edom), who, having been brought up by two pious persons, Isaac and Rebekah, had not learned to imitate their good deeds.

Obadiah is supposed to have received the gift of prophecy for having hidden the "hundred prophets"^{[clarification needed]} from the persecution of Jezebel.^[3] He hid the prophets in two caves, so that if those in one cave should be discovered those in the other might yet escape (1 Kings 18:3-4).

Obadiah was very rich, but all his wealth was expended in feeding the poor prophets, until, in order to be able to continue to support them, finally he had to borrow money at interest from Ahab's son Jehoram.^[4] Obadiah's fear of God was one degree higher than that of Abraham; and if the house of Ahab had been capable of being blessed, it would have been blessed for Obadiah's sake.^[5]

Christian Tradition[link]

In some Christian traditions he is said to have been born in "Sychem" (Shechem), and to have been the third centurion sent out by Ahaziah against Elijah.^[6][7] The date of his ministry is unclear due to certain historical ambiguities in the book bearing his name, but is believed to be around 586 B.C.

Catholicism[link]

Russian icon of Prophets Amos and Obadiah, 18th century.

He is regarded as a saint by several Catholic churches. His feast day is celebrated on the 14th day of the Coptic Month Tobi, (around January 24) in the Coptic Church. The Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite celebrate his memory on November 19 (for those churches which follow the traditional Julian Calendar, November 19 currently falls on December 2 of the modern Gregorian Calendar). He is celebrated on February 28 in the Syriac and Malankara Churches, and with the other Minor prophets in the Calendar of saints of the Armenian Apostolic Church on July 31.

According to an old tradition, Obadiah is buried in Samaria.

Miscellaneous Obadiahs in the Old Testament[link]

Other individuals named Obadiah in the Old Testament are listed as:

• the servant of king Ahab of Israel (1 Kings 18:3). According to both rabbinic tradition and the tradition of the Orthodox Church, this is the same individual as the prophet.^[7]
• the son of Hananiah, a descendant of king David of Israel through Solomon (1 Chronicles 3:21)
• the son of Uzzi, a descendant of the Hebrew patriarch Issachar (1 Chronicles 7:3)
• the son of Azel, a descendant of king Saul of Israel through Jonathan (1 Chronicles 8:38)
• the son of Shemaiah, a descendant of the Hebrew patriarch Levi (1 Chronicles 9:16)
• a warrior of the Tribe of Gad who served King David (1 Chronicles 12:9)
• the father of Ishmaiah, governor of the tribe of Zebulun during the reign of king David (1 Chronicles 27:19)
• a prince of the southern kingdom of Judah during the reign of king Jehoshaphat (2 Chronicles 17:7)
• a Levite, overseer of the reconstruction efforts during the reforms of king Josiah of Judah (2 Chronicles 34:12)
• the son of Joab, one of the individuals who returned from the Babylonian captivity with the priestly scribe Ezra, and possibly the Levite mentioned in (Nehemiah 8:9) as a porter of Jerusalem's gates after the city's reconstruction under Nehemiah (Ezra 8:9)

References[link]

Footnotes[link]

1. ^ I Kings 18:2
2. ^ New Bible Dictionary, second edition. Tyndale House Publishers, Inc., Wheaton, IL, USA.
3. ^ ^{a b} "Tract Sanhedrin, Volume VIII, XVI, Part II (Haggada), Chapter XI", The Babylonian Talmud, Boston: The Talmud Society, p. 376, http://www.sacred-texts.com/jud/t08/t0814.htm  Translated by Michael L. Rodkinson
4. ^ Midrash Exodus Rabbah xxxi. 3
5. ^ Sanh. loc. cit.
6. ^ 2 Kings 1
7. ^ ^{a b} The Lives of the Holy Prophets, Buena Vista CO: Holy Apostles Convent, 1998, p. 4, ISBN 0-944359-12-4 

Notations[link]

• Holweck, F. G., A Biographical Dictionary of the Saints. St. Louis, MO: B. Herder Book Co., 1924.

External links[link]

• Prophet Obadiah (Abdias) Orthodox icon and synaxarion