Discovery BoxPsalms 83:3-12
Context83:3 They carefully plot 1 against your people,
and make plans to harm 2 the ones you cherish. 3
83:4 They say, “Come on, let’s annihilate them so they are no longer a nation! 4
Then the name of Israel will be remembered no more.”
83:5 Yes, 5 they devise a unified strategy; 6
they form an alliance 7 against you.
83:6 It includes 8 the tents of Edom and the Ishmaelites,
Moab and the Hagrites, 9
83:7 Gebal, 10 Ammon, and Amalek,
Philistia and the inhabitants of Tyre. 11
83:8 Even Assyria has allied with them,
lending its strength to the descendants of Lot. 12 (Selah)
83:9 Do to them as you did to Midian 13 –
as you did to Sisera and Jabin at the Kishon River! 14
83:10 They were destroyed at Endor; 15
their corpses were like manure 16 on the ground.
83:11 Make their nobles like Oreb and Zeeb, 17
and all their rulers like Zebah and Zalmunna, 18
83:12 who said, 19 “Let’s take over 20 the pastures of God!”
Psalms 137:7
Context137:7 Remember, O Lord, what the Edomites did
on the day Jerusalem fell. 21
They said, “Tear it down, tear it down, 22
right to its very foundation!”
Ecclesiastes 11:9
Context11:9 Rejoice, young man, while you are young, 23
and let your heart cheer you in the days of your youth.
Follow the impulses 24 of your heart and the desires 25 of your eyes,
but know that God will judge your motives and actions. 26
Ezekiel 25:6
Context25:6 For this is what the sovereign Lord says: Because you clapped your hands, stamped your feet, and rejoiced with intense scorn 27 over the land of Israel,
Ezekiel 25:8
Context25:8 “This is what the sovereign Lord says: ‘Moab 28 and Seir say, “Look, the house of Judah is like all the other nations.”
Ezekiel 26:2
Context26:2 “Son of man, because Tyre 29 has said about Jerusalem, 30 ‘Aha, the gateway of the peoples is broken; it has swung open to me. I will become rich, 31 now that she 32 has been destroyed,’
Ezekiel 35:11-15
Context35:11 therefore, as surely as I live, declares the sovereign Lord, I will deal with you according to your anger, and according to your envy, by which you acted spitefully against them. I will reveal myself to them when I judge you. 35:12 Then you will know that I, the Lord, have heard all the insults you spoke against the mountains of Israel, saying, “They are desolate, they have been given to us for food.” 35:13 You exalted yourselves against me with your speech 33 and hurled many insults against me 34 – I have heard them all! 35:14 This is what the sovereign Lord says: While the whole earth rejoices, I will turn you into a desolation. 35:15 As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you – you will be desolate, Mount Seir, and all of Edom – all of it! Then they will know that I am the Lord.’”
Obadiah 1:10-16
Context1:10 “Because 35 you violently slaughtered 36 your relatives, 37 the people of Jacob, 38
shame will cover you, and you will be destroyed 39 forever.
1:11 You stood aloof 40 while strangers took his army 41 captive,
and foreigners advanced to his gates. 42
When they cast lots 43 over Jerusalem, 44
you behaved as though you were in league 45 with them.
1:12 You should not 46 have gloated 47 when your relatives 48 suffered calamity. 49
You should not have rejoiced over the people of Judah when they were destroyed. 50
You should not have boasted 51 when they suffered adversity. 52
1:13 You should not have entered the city 53 of my people when they experienced distress. 54
You should not have joined 55 in gloating over their misfortune when they suffered distress. 56
You should not have looted 57 their wealth when they endured distress. 58
1:14 You should not have stood at the fork in the road 59 to slaughter 60 those trying to escape. 61
You should not have captured their refugees when they suffered adversity. 62
1:15 “For the day of the Lord 63 is approaching 64 for all the nations! 65
Just as you have done, so it will be done to you.
You will get exactly what your deeds deserve. 66
1:16 For just as you 67 have drunk 68 on my holy mountain,
so all the nations will drink continually. 69
They will drink, and they will gulp down;
they will be as though they had never been.
[83:3] 1 tn Heb “they make crafty a plot.”
[83:3] 2 tn Heb “and consult together against.”
[83:3] 3 tn The passive participle of the Hebrew verb צָפַן (tsafan, “to hide”) is used here in the sense of “treasured; cherished.”
[83:4] 4 tn Heb “we will cause them to disappear from [being] a nation.”
[83:5] 6 tn Heb “they consult [with] a heart together.”
[83:5] 7 tn Heb “cut a covenant.”
[83:6] 8 tn The words “it includes” are supplied in the translation for stylistic reasons.
[83:6] 9 sn The Hagrites are also mentioned in 1 Chr 5:10, 19-20.
[83:7] 10 sn Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9, where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל; HALOT 174 s.v. גְּבַל).
[83:7] 11 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[83:8] 12 tn Heb “they are an arm for the sons of Lot.” The “arm” is here a symbol of military might.
[83:9] 13 tn Heb “do to them like Midian.”
[83:9] 14 sn The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8) and to Barak’s victory over Jabin’s army, which was led by his general Sisera (Judg 4-5).
[83:10] 15 sn Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas, 46, 54.) Because Sisera and Jabin are mentioned in v. 9b, many understand them to be the subject of the verbs in v. 10, though they relate v. 10 to Gideon’s victory, which is referred to in v. 9a, 11. (See, for example, Y. Aharoni, The Land of the Bible, 263.)
[83:10] 16 tn Heb “they were manure.” In addition to this passage, corpses are compared to manure in 2 Kgs 9:37; Jer 8:2; 9:21; 16:4; 25:33.
[83:11] 17 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25).
[83:11] 18 sn Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them (Judg 8:1-21).
[83:12] 19 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”
[83:12] 20 tn Heb “let’s take possession for ourselves.”
[137:7] 21 tn Heb “remember, O
[137:7] 22 tn Heb “lay [it] bare, lay [it] bare.”
[11:9] 23 tn Heb “in your youth”; or “in your childhood.”
[11:9] 24 tn Heb “walk in the ways of your heart.”
[11:9] 26 tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.
[25:6] 27 tn Heb “with all your scorn in (the) soul.”
[25:8] 28 sn Moab was located immediately south of Ammon.
[26:2] 29 sn Tyre was located on the Mediterranean coast north of Israel.
[26:2] 30 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[26:2] 31 tn Heb “I will be filled.”
[26:2] 32 sn That is, Jerusalem.
[35:13] 33 tn Heb “your mouth.”
[35:13] 34 tn Heb “and you multiplied against me your words.” The Hebrew verb occurs only here and in Prov 27:6, where it refers to the “excessive” kisses of an enemy. The basic idea of the verb appears to be “to be abundant.” Here it occurs in the causative (Hiphil) stem.
[1:10] 35 tn Heb “from.” The preposition is used here with a causal sense.
[1:10] 36 tn Heb “because of the slaughter and because of the violence.” These two expressions form a hendiadys meaning “because of the violent slaughter.” Traditional understanding connects the first phrase “because of the slaughter” with the end of v. 9 (cf. KJV, NASB, NIV, NLT). It is preferable, however, to regard it as parallel to the reference to violence at the beginning of v. 11. Both the parallel linguistic structure of the two phrases and the metrical structure of the verse favor connecting this phrase with the beginning of v. 10 (cf. NRSV, TEV).
[1:10] 37 tn Heb “the violence of your brother.” The genitive construction is to be understood as an objective genitive. The meaning is not that Jacob has perpetrated violence (= subjective genitive), but that violence has been committed against him (= objective genitive).
[1:10] 38 tn Heb “your brother Jacob” (so NAB, NASB, NIV, NRSV); NCV “your relatives, the Israelites.”
[1:10] 39 tn Heb “be cut off” (so KJV, NASB, NRSV).
[1:11] 40 tn Heb “in the day of your standing”; NAB “On the day when you stood by.”
[1:11] 41 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] 42 tc The present translation follows the Qere which reads the plural (“gates”) rather than the singular.
[1:11] 43 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] 44 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:11] 45 tn Heb “like one from them”; NASB “You too were as one of them.”
[1:12] 46 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] 47 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] 48 tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”
[1:12] 49 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] 50 tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”
[1:12] 51 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] 52 tn Heb “in the day of adversity”; NASB “in the day of their distress.”
[1:13] 53 tn Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.
[1:13] 54 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] 55 tn Heb “you, also you.”
[1:13] 56 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] 57 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] 58 tn See the note on the phrase “suffered distress” in the previous line.
[1:14] 59 tn The meaning of the Hebrew word פֶּרֶק (pereq; here translated “fork in the road”) is uncertain. The word is found in the Hebrew Bible only here and in Nah 3:1, where it means “plunder.” In the present context it seems to refer to a strategic intersection or fork in a road where bands of Edomites apprehended Israelites who were fleeing from the attack on Jerusalem. Cf. NAB, NIV, NLT “crossroads”; NRSV “crossings.”
[1:14] 60 tn Heb “to cut off” (so KJV, NRSV); NASB, NIV “to cut down.”
[1:14] 61 tn Heb “his fugitives”; NAB, CEV “refugees.”
[1:14] 62 tn Heb “in the day of distress” (so KJV, ASV).
[1:15] 63 sn The term יוֹם (yom, “day”) is repeated ten times in vv. 11-14 referring to the time period when Judah/Jerusalem suffered calamity which Edom exploited for its own sinful gain. In each of those cases יוֹם was qualified by a following genitive to describe Judah’s plight, e.g., “in the day of your brother’s calamity” (v. 12). Here it appears again but now followed by the divine name to describe the time of God’s judgment against Edom for its crimes against humanity: “the day of the
[1:15] 64 tn Heb “near” (so KJV, NAB, NIV, NRSV, NLT); NCV “is coming soon.”
[1:15] 65 sn God’s judgment would not be confined to Edom. Edom would certainly be punished in just measure for its wrongdoing, but “the day of the Lord” would also encompass judgment of the nations (v. 15).
[1:15] 66 tn Heb “your deed will return on your own head.” Verses 15 and 16 provide an example of ironic reversal, whereby the tables are turned and poetic justice is served. This is a motif that is common in prophetic oracles against foreign nations.
[1:16] 67 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] 68 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] 69 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.
