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Exegesis and Exposition of Obadiah 1-2

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Exegesis and Exposition of Obadiah 1-2 EXEGESIS AND EXPOSITION OF OBADIAH 1-2 Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Marion, Iowa 2017 William E. Wenstrom, Jr. Bible Ministries Exegesis and Exposition of Obadiah 1-2 Obadiah 1 Vision of Obadiah Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning Edom: We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV) “The vision of Obadiah ” is composed of the following: (1) masculine singular a vision ” (2) masculine singular proper “ ,( חָזוֹן) construct form of the noun ḥā·zôn ”. of Obadiah “ ,( עֹבַדְ יָה) (noun ʿō·ḇǎḏ ·y ā(h The proper noun ʿō·ḇǎḏ ·y ā(h) , “Obadiah” means “servant or worshipper of the Lord.” The noun ḥā∙zôn refers to “visions” and is most often associated with the prophets of Israel. It can however refer to ordinary dreams. Visions were often a revelation of the future plans of God, which could involve either judgment or blessing. This term often refers to a revelation of God’s future actions or a compilation of His messages through His prophets. This term ḥā∙zôn speaks of revelation from God the Holy Spirit with regards to the Father’s will for an individual or a nation or the earth as a whole. In Obadiah 1, the noun ḥā∙zôn refers to the prophecy contained in this tiny book. It denotes that Obadiah received revelation from God in which extrasensory audiovisual experiences, which were revelatory in character, were perceived by him. God communicated with him in a vision what would transpire in the future on planet earth and specifically what would take place with regards to the nation of Edom. The construct state of the noun ḥā∙zôn means that it is governing proper noun ʿō·ḇǎḏ ·y ā(h) , “Obadiah” and is expressing a genitive relation between these two words. The genitive relation is possession meaning that this vision “belongs to” Obadiah in that it was given to him by God which is indicated the statement to Thus says the “ ,( כֹּֽ ה־אָמַ ר֩ אֲדֹנָ֨ י יְהוִ֜ ה לֶאֱד֗ וֹם) follow: kō-ʾāmar ʾă dōnāy y ĕhwi le ʾĕ dôm Lord GOD concerning Edom .” Edom Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning Edom: We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV) 2017 William E. Wenstrom, Jr. Bible Ministries 1 “Thus says the Lord GOD concerning Edom ” is composed of the following: Thus ” (2) third person masculine singular qal active perfect “ ,( כֹּה) (adverb kō(h (1) says ” (3) masculine singular proper noun yhwh “ ,( אָמַ ר) form of the verb ʾāmar ” Lord “ ,( אֲדֹנָי) the Lord ” (4) masculine singular form of the noun ʾă dōnāy “ ,( יהוה) (which is not translated (6 ,( אֲנִי) first person singular pronominal suffix ʾǎnî (5) ,( לְ ) God ” (7) preposition l “ ,( יהוה) masculine singular proper noun yhwh ”. Edom “ ,( אֱדוֹם) concerning ” (8) feminine singular proper noun ʾěḏôm“ The adverb kō(h) means “this is what, thus” since the word is a marker of transition in a discourse as a prompter of attention focusing on content that will follow. Here in Obadiah 1, the word is marking the beginning of the prophetic vision which the Lord God gave to Obadiah and is focusing on this prophetic vision which follows it. The verb ʾāmar is in the qal stem and means “to say” with emphasis on the content of the declaration which follows it. The qal stem of this verb is fientive expressing the act of the Lord God communicating this prophetic vision here in Obadiah 1. The perfect conjugation of this verb is a complete-action perfect which describes a past action or event as a complete whole. In other words, it is a constative perfect which is describing in summary fashion the action of the Lord God communicating the prophetic vision to follow. The subject of this verb is the proper noun yhwh (Yahweh ), “ the Lord ” which is the covenant-keeping personal name of God and is used here in connection with His covenant relationship with the nation of Israel. Robert Alden writes the following on the noun ʾă dōnāy, he writes “No doubt exists about the meaning of this word. The Ugaritic ʾadn means ‘lord’ or ‘father’ and the Akkadian adannu carries a similar meaning, ‘mighty.’ In the simple unsuffixed form or when pointed ʾă dōnî or ʾă dōna(y) , for the first common singular suffix or with other pronominal suffixes. ʾādôn usually refers to men. Sarah used it in reference to her husband (Gen 18:12), Lot used it in addressing the angelic visitors (Gen 19:2). Abraham’s servant repeatedly called his master by it in Gen 24. The pharaoh of Egypt was called by this title (Gen 40:1), as well as Joseph his ‘vizier’ (Gen 42:10). Ruth used it of Boaz before they were married (2:13). Hannah addressed Eli the priest by this term (I Sam 1:15). Saul’s servants called him by the title as well (I Sam 16:16). Likewise, officers less than the king, such as Joab, had this appellation (II Sam 11:9). In I Kgs 16:24 there is the unique reading ‘Shemer, “owner” of the hill, Samaria.’ The prophet Elijah bore the title ‘lord’ (I Kgs 18:7). However, there are numerous passages, particularly in Psalms, where these forms, which are the only ones to apply to men, refer to God. Exodus 34:23 combines “the Lord, YHWH. the God of Israel” ( hāʾādōn yhwh ʾĕ lōhê yisr āʾēl). Deuteronomy 10:17 uses both the singular and plural in the construction “Lord of 2017 William E. Wenstrom, Jr. Bible Ministries 2 lords” ( ʾă dōnê h āʾă dōnîm ; cf. Ps 136:3). In Ps 8:1 [H 2] God has the title ‘YHWH our Lord’ ( yhwh ʾă dōnênû ). The Messiah bears this title in Ps 110:1. Several personal names include the element ʾă dōnî: Adoni-bezek (Jud 1:5); Adonizedek (Josh 10:1); Adonijah (three men, I Kgs 1:8; II Chr 17:8; Neh 10:17); Adonikam (Ezr 2:13); and Adoniram (I Kgs 4:6). When ʾādôn appears in the special plural form, with a first common singular pronominal suffix ( o; ădōnā[y] ), it always refers to God. It appears in this form more than three hundred times, mostly in Psalms, Lamentations, and the latter prophets. Just as ʾĕ lōhîm (God) is plural in Hebrew, so this word might also be called an intensive plural or plural of majesty. Only rarely is the suffix translated (cf. Gen 18:3; Isa 21:8; Ps 16:2). To avoid the risk of taking God’s name (YHWH) in vain, devout Jews began to substitute the word ʾă dōnā(y) for the proper name itself. Although the Masoretes left the four original consonants in the text, they added the vowels ĕ (in place of ă for other reasons) and ā to remind the reader to pronounce ʾă dōnā(y) regardless of the consonants. This feature occurs more than six thousand times in the Hebrew Bible. Most translations use all capital letters to make the title “LORD.” Exceptions are the ASV and New World Translation which use ‘Jehovah,’ Amplified which uses ‘Lord,’ and JB which uses ‘Yahweh.’ What those cautious Jews did was similar to our custom of saying “that is” when we see the abbreviation ‘i.e.’ in the text. Later the Jews substituted other words such as ‘the name,’ ‘the blessed,’ or ‘heaven’ (cf. Mk 14:61–62). In those places where ʾă dōnāy yhwh occurs the latter word is pointed with the vowels from ʾĕ lōhîm , and the English renderings such as ‘Lord GOD’ arose (e.g. Amos 7:1).” 1 In Obadiah 1, the noun ʾă dōnāy means “the Sovereign” since it pertains to the sovereign authority of God over Judah, Edom and the entire human race. It speaks of His majesty as the ruler of Judah and the entire human race. The noun ʾă dōnāy is modified by the first person singular pronominal suffix ʾǎnî , which means “my” since it is functioning as a possessive personal pronoun referring of course to Obadiah. It expresses the personal covenant relationship between Obadiah and the God of Israel. The proper noun ʾěḏôm , “Edom” and refers to the region south of the Dead Sea, north of the Red Sea and East of the Rift valley and which sometimes expanded west into the Negev. This region was named after one of Jacob’s sons whose name was Esau who became the progenitor of the Edomite people according to Genesis 36. These descendants of Esau later became the rivals of the Israelites. Now, here in Obadiah 1, the proper noun ʾěḏôm , “Edom” refers to the region of the Middle East which today is presently called Jordan. R. L. Harris, G. L. Archer Jr., & B. K. Waltke, Eds.) Theological Wordbook of the Old Testament . Chicago: Moody) . אדן Alden, R. (1999). 27 1 Press. 2017 William E. Wenstrom, Jr. Bible Ministries 3 This word is the object of the preposition l which means “concerning” since the word functions as a marker of content indicating it is identifying Edom as the subject of this prophetic vision the Lord God communicated to Obadiah. Report from the Lord Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning Edom: We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV) “We have heard a report from the LORD ” is composed of the following: (1) a report ” (2) first person “ ,( שְׁ מוּﬠָה) (feminine singular form of the noun šemû· ʿā(h (We have heard ” (3 “ ,( שָׁמַ ע) plural qal active perfect form of the verb šāma ʿ (which is not translated (5 ,( אֵ ת) from ” (4) object marker ʾēt “ ,( מִ ן) preposition min ”.
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    Resources on Jonah M= in Moody Library H= some interaction with original text Alexander, Desmond T. "Jonah: An Introduction and Commentary." In D. W Baker, D. Alexander, and B. Waltke, Obadiah, Jonah and Micah. Tyndale Old Testament Commentary. Downers Grove: InterVarsity, 1988. Pp. 45-131. (M, H) Allen, Leslie. The Books of Joel, Obadiah, Jonah, and Micah. NICOT. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976. (M, H) Baldwin, J. "Jonah." In The Minor Prophets: An Exegetical and Expository Commentary, Edited by T. E. McComiskey. Grand Rapids: Baker, 1992. (M, H) Banks, William L. Jonah: the Reluctant Prophet. Everyman's Bible Commentary. Chicago: Moody Press, 1966. Craigie, P. C. Twelve Prophet. Daily Study Bible Series. Westminster: John Knox Press, 1985. (M) Ellison, H. L. “Jonah.” In Daniel-Minor Prophets. Vol. 7 of Expositor’s Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan, 1985. Feinberg, Charles L. The Minor Prophets, pp. 133-152. Chicago: Moody Press, 1951. Fretheim, Terence E. The Message of Jonah : A Theological Commentary. Minneapolis : Augsburg Pub. House, 1977. (M) Keil, C. F. Minor Prophets. Volume 7:379-418. In Commentary on the Old Testament in Ten Volumes. By Keil and Delitzsch. Translated by James Martin. Grand Rapids: William B. Eerdmans Publishing Company, 1982. (M, H) Limburg, James. Jonah. Old Testament Library. Louisville, Ky.: Westminster/John Knox, 1993. (M, H) Mitchell, Hinckley G., John Merlin Powis Smith, Julius A. Bewer. A Critical and Exegetical Commentary on Haggai, Zechariah, Malachi and Jonah. The International Critical Commentary, vol. 25. Edinburgh : T. & T.
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