Proverbs 24:17-18

24:17 Do not rejoice when your enemy falls, ¹ 

and when he stumbles do not let your heart rejoice,

24:18 lest the Lord see it, and be displeased, ² 

and turn his wrath away from him. ³ 

Job 31:29

31:29 If ⁴  I have rejoiced over the misfortune of my enemy ⁵ 

or exulted ⁶  because calamity ⁷  found him –

Jeremiah 17:16

17:16 But I have not pestered you to bring disaster. ⁸ 

I have not desired the time of irreparable devastation. ⁹ 

You know that.

You are fully aware of every word that I have spoken. ¹⁰ 

Obadiah 1:11-13

1:11 You stood aloof ¹¹  while strangers took his army ¹²  captive,

and foreigners advanced to his gates. ¹³ 

When they cast lots ¹⁴  over Jerusalem, ¹⁵ 

you behaved as though you were in league ¹⁶  with them.

1:12 You should not ¹⁷  have gloated ¹⁸  when your relatives ¹⁹  suffered calamity. ²⁰ 

You should not have rejoiced over the people of Judah when they were destroyed. ²¹ 

You should not have boasted ²²  when they suffered adversity. ²³ 

1:13 You should not have entered the city ²⁴  of my people when they experienced distress. ²⁵ 

You should not have joined ²⁶  in gloating over their misfortune when they suffered distress. ²⁷ 

You should not have looted ²⁸  their wealth when they endured distress. ²⁹ 

Obadiah 1:16

1:16 For just as you ³⁰  have drunk ³¹  on my holy mountain,

so all the nations will drink continually. ³² 

They will drink, and they will gulp down;

they will be as though they had never been.

Romans 12:15

12:15 Rejoice with those who rejoice, weep with those who weep.

[24:17]  ¹ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[24:18]  ² tn Heb “and [it is] evil in his eyes.”

[24:18]  ³ sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.

[31:29]  ⁴ tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.

[31:29]  ⁵ sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”

[31:29]  ⁶ tn The Hitpael of עוּר (’ur) has the idea of “exult.”

[31:29]  ⁷ tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.

[17:16]  ⁸ tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  ⁹ tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  ¹⁰ tn Heb “that which goes out of my lip is right in front of your face.”

[1:11]  ¹¹ tn Heb “in the day of your standing”; NAB “On the day when you stood by.”

[1:11]  ¹² tn Or perhaps, “wealth” (so NASB, NIV, NRSV, NLT). The Hebrew word is somewhat ambiguous here. This word also appears in v. 13, where it clearly refers to wealth.

[1:11]  ¹³ tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.

[1:11]  ¹⁴ sn Casting lots seems to be a way of deciding who would gain control over material possessions and enslaved peoples following a military victory.

[1:11]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:11]  ¹⁶ tn Heb “like one from them”; NASB “You too were as one of them.”

[1:12]  ¹⁷ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

[1:12]  ¹⁸ tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

[1:12]  ¹⁹ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

[1:12]  ²⁰ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

[1:12]  ²¹ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

[1:12]  ²² tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

[1:12]  ²³ tn Heb “in the day of adversity”; NASB “in the day of their distress.”

[1:13]  ²⁴ tn Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.

[1:13]  ²⁵ tn Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ’edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: “when they experienced distress,” “when they suffered distress,” and “when they endured distress.”

[1:13]  ²⁶ tn Heb “you, also you.”

[1:13]  ²⁷ tn Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress” rather than “he suffered distress…endured distress”).

[1:13]  ²⁸ tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom.

[1:13]  ²⁹ tn See the note on the phrase “suffered distress” in the previous line.

[1:16]  ³⁰ tn The identification of the referent of “you” in v. 16a is uncertain. There are three major options: (1) On the surface, it would appear to be Edom, which is addressed in v. 15b and throughout the prophecy. However, when Edom is addressed, second person singular forms are normally used in the Hebrew. In v. 16a the Hebrew verb “you drank” is a plural form שְׁתִיתֶם (shÿtitem), perhaps suggesting that Edom is no longer addressed, at least solely. Perhaps Edom and the nations, mentioned in v. 15a, are both addressed in v. 16a. However, since the nations are referred to in the third person in v. 16b, it seems unlikely that they are addressed here. (2) Another option is to take the final mem (ם) on the Hebrew verb form (שְׁתִיתֶם) as an enclitic particle and revocalize the form as a singular verb (שָׁתִיתָ, shatita) addressed to Edom. In this case v. 16a would allude to the time when Edom celebrated Jerusalem’s defeat on Mount Zion, God’s “holy hill.” Verse 16b would then make the ironic point that just as Edom once drank in victory, so the nations (Edom included) would someday drink the cup of judgment. However, this interpretation is problematic for it necessitates taking the drinking metaphor in different ways (as signifying celebration and then judgment) within the same verse. (3) Another option is that the exiled people of Judah are addressed. Just as God’s people were forced to drink the intoxicating wine of divine judgment, so the nations, including those who humiliated Judah, would be forced to drink this same wine. However, the problem here is that God’s people are never addressed elsewhere in the prophecy, making this approach problematic as well.

[1:16]  ³¹ sn This reference to drinking portrays the profane activities of those who had violated Jerusalem’s sanctity. The following reference to drinking on the part of the nations portrays God’s judgment upon them. They will drink, as it were, from the cup of divine retribution.

[1:16]  ³² sn The judgment is compared here to intoxicating wine, which the nations are forced to keep drinking (v. 16). Just as an intoxicating beverage eventually causes the one drinking it to become disoriented and to stagger, so God’s judgment would cause the panic-stricken nations to stumble around in confusion. This extended metaphor is paralleled in Jer 49:12 which describes God’s imminent judgment on Edom, “If even those who did not deserve to drink from the cup of my wrath have to drink from it, do you think you will go unpunished? You will not go unpunished, but you also will certainly drink from the cup of my wrath.” There are numerous parallels between Obadiah and the oracle against Edom in Jer 49:1-22, so perhaps the latter should be used to help understand the enigmatic metaphor here in v. 16.