OBADIAH, ō-ba-dī´a (‫עֹבַדְ י ָה‬, ‛ōbhadhyāh, more fully ‫עֹבַדְ י ָהּו‬, ‛ōbhadhyāhū, “servant of

Yahweh”):
(1) The steward or prime minister of Ahab, who did his best to protect the prophets of Jeh
against Jezebel’s persecution. He met Elijah on his return from Zarephath, and bore to Ahab the
news of Elijah’s reappearance (1 K 18:3–16).
(2) The prophet (Ob ver 1). See OBADIAH, BOOK OF.
(3) A descendant of David (1 Ch 3:21).
(4) A chief of the tribe of Issachar (1 Ch 7:3).
(5) A descendant of Saul (1 Ch 8:38; 9:44).
(6) A Levite descended from Jeduthun (1 Ch 9:16), identical with Abda (Neh 11:17).
(7) A chief of the Gadites (1 Ch 12:9).
(8) A Zebulunite, father of the chief Ishmaiah (1 Ch 27:19).
(9) One of the princes sent by Jehoshaphat to teach the law in Judah (2 Ch 17:7).
(10) A Merarite employed by Josiah to oversee the workmen in repairing the temple (2 Ch
34:12).
(11) The head of a family who went up with Ezra from Babylon (Ezr 8:9).
(12) One of the men who sealed the covenant with Nehemiah (Neh 10:5).
(13) A gate-keeper in the days of Nehemiah (Neh 12:25).
The name “Obadiah” was common in Israel from the days of David to the close of the OT.
An ancient Heb seal bears the inscription “Obadiah the servant of the King.”
JOHN RICHARD SAMPEY

OBADIAH, BOOK OF: Obadiah is the shortest book in the OT. The theme of the book is the
destruction of Edom. Consequent upon the overthrow of Edom is the enlargement of the
borders of Judah and the establishment of the kingship of Jeh. Thus far all scholars are agreed;
but on questions of authorship and date there is wide divergence of opinion.
1. Contents of the Book
(1) Jeh summons the nations to the overthrow of proud Edom. The men of Esau will be
brought down from their lofty strongholds; their hidden treasures will be rifled; their
confederates will turn against them; nor will the wise and the mighty men in Edom be able to
avert the crushing calamity (vs 1–9). (2) The overthrow of Edom is due to the violence and
cruelty shown toward his brother Jacob. The prophet describes the cruelty and shameless
gloating over a brother’s calamity, in the form of earnest appeals to Edom not to do the selfish
and heartless deeds of which he had been guilty when Jerus was sacked by foreign foes (vs 10–
14). (3) The day of the display of Jeh’s retributive righteousness upon the nations is near. Edom
shall be completely destroyed by the people whom he has tried to uproot, while Israel’s
captives shall return to take possession of their own land and also to seize and rule the mount
of Esau. Thus the kingship of Jeh shall be established (vs 15–21).
2. Unity of the Book
The unity of Ob was first challenged by Eichhorn in 1824, vs 17–21 being regarded by him as an
appendix attached to the original exilic prophecy in the time of Alexander Jannaeus (104–78 BC). Ewald
thought that an exilic prophet, to whom he ascribed vs 11–14 and 19–21, had made use of an older
prophecy by Obadiah in vs 1–10, and in vs 15–18 of material from another older prophet who was
contemporary, like Obhadiah, with Isaiah. As the years went on, the material assigned to the older
oracle was limited by some to vs 1–9 and by others to vs 1–6. Wellhausen assigned to Obadiah vs 1–5, 7,
10, 11, 13, 14, 15b, while all else was regarded as a later appendix. Barton’s theory of the composition of
Ob is thus summed up by Bewer: “Vs 1–6 are a preëxilic oracle of Ob, which was quoted by Jeremiah,
and readapted with additions (vs 7–15) by another Obadiah in the early post-exilic days; vs 16–21 form
an appendix, probably from. Maccabean times” (ICC, 5). Bewer’s own view is closely akin to Barton’s. He
thinks that Obadiah, writing in the 5th cent. BC, “quoted vs 1–4 almost, though not quite, literally; that
he commented on the older oracle in vs 5–7, partly in the words of the older prophet, partly in his own
words, in order to show that it had been fulfilled in his own day; and that in vs 8, 9 he quoted once more
from the older oracle without any show of literalness.” He ascribes to Obadiah vs 10–14 and 15b. The
appendix consists of two sections, vs 15a, 16–18 and vs 19–21, possibly by different authors, ver 18
being a quotation from some older prophecy. To the average Bible student all this minute analysis of a
brief prophecy must seem hypercritical. He will prefer to read the book as a unity; and in doing so will
get the essence of the message it has for the present day.

3. Date of the Book

Certain preliminary problems require solution before the question of date can be settled.
(1) Relation of Ob and Jer 49.—(a) Did Obadiah quote from Jer? Pusey thus sets forth the
impossibility of such a solution: “Out of 16 verses of which the prophecy of Jeremiah against
Edom consists, four are identical with those of Obadiah; a fifth embodies a verse of Obadiah’s;
of the eleven which remain, ten have some turns of expression or idioms, more or fewer, which
recur in Jer, either in these prophecies against foreign nations, or in his prophecies generally.
Now it would be wholly improbable that a prophet, selecting verses out of the prophecy of
Jeremiah, should have selected precisely those which contain none of Jeremiah’s characteristic
expressions; whereas it perfectly fits in with the supposition that Jeremiah interwove verses of
Obadiah with his own prophecy, that in verses so interwoven there is not one expression which
occurs elsewhere in Jer” (Minor Prophets, I, 347). (b) Did Jeremiah quote from Ob? It is almost
incredible that the vigorous and well-articulated prophecy in Ob could have been made by
piecing together detached quotations from Jer; but Jeremiah may well have taken from Ob
many expressions that fell in with his general purpose. There are difficulties in applying this
view to one or two verses, but it has not been disproved by the arguments from meter
advanced by Bewer and others, (c) Did both Obadiah and Jeremiah quote from an older oracle?
This is the favorite solution among recent scholars, most of whom think that Obadiah preserves
the vigor of the original, while Jeremiah quotes with more freedom; but Bewer in ICC, after a
detailed comparison, thus sums up: “Our conclusion is that Obadiah quoted in vs 1–9 an older
oracle, the original of which is better preserved in Jer 49.” The student will do well to get his
own first-hand impression from a careful comparison of the two passages. With Ob vs 1–4 cf Jer
49:14–16; with Ob vs 5, 6 cf Jer 49:9, 10a; with Ob ver 8 cf Jer 49:7; with Ob ver 9a cf Jer
49:22b. On the whole, the view that Jeremiah, who often quotes from earlier prophets, draws
directly from Ob, with free working over of the older prophets, seems still tenable.
(2) Relation of Ob and Joel.—There seems to be in Joel 2:32 (Heb 3:5) a direct allusion to Ob
ver 17. If Joel prophesied during the minority of the boy king Joash (c 830 BC), Obadiah would
be, on this hypothesis, the earliest of the writing prophets.
 (3) What capture of Jerus is described in Ob vs 10–14?—The disaster seems to have been
great enough to be called “destruction” (Ob ver 12). Hence most scholars identify the calamity
described by Ob with the capture and destruction of Jerus by the Chaldaeans in 587 BC. But it is
remarkable, on this hypothesis, that no allusion is made either in Ob or Jer 49:7–22 to the
Chaldaeans or to the destruction of the temple or to the wholesale transportation of the
inhabitants of Jerus to Babylonia. We know, however, from Ezk 35:1–15 and Ps 137:7 that
Edom rejoiced over the final destruction of Jerus by the Chaldaeans in 587 BC, and that they
encouraged the destroyers to blot out the holy city. Certain it is that the events of 587 accord
remarkably with the language of Ob vs 10–14. Pusey indeed argues from the use of the form of
the direct prohibition in Ob vs 12–14 that Edom had not yet committed the sins against which
the prophet warns him, and so Jerus was not yet destroyed, when Obadiah wrote. But almost
all modern scholars interpret the language of vs 12–14 as referring to what was already past;
the prophet “speaks of what the Edomites had actually done as of what they ought not to do.”
The scholars who regard Obadiah as the first of the writing prophets locate his ministry in Judah
during the reign of Jehoram (c 845 BC). Both 2 K and 2 Ch tell of the war of rebellion in the days
of Jehoram when Edom, after a fierce struggle, threw off the yoke of Judah (2 K 8:20–22; 2 Ch
21:8–10). Shortly after the revolt of Edom, according to 2 Ch 21:16 f, the Philis and Arabians
broke into Judah, “and carried away all the substance that was found in the king’s house, and
his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest
of his sons.” Evidently the capital city fell into the hands of the invaders. It was a calamity of no
mean proportions.
The advocates of a late date call attention to three points that weaken the case for an early
date for Ob: (a) The silence of 2 K as to the invasion of the Philis and Arabians. But what motive
could the author of Ch have had for inventing the story? (b) The absence of any mention of the
destruction of the city by the Philis and Arabians. It must be acknowledged that the events of
587 BC accord more fully with the description in Ob vs 10–14, though the disaster in the days of
Jehoram must have been terrible, (c) The silence as to Edom in 2 Ch 21:16 f. But so also are the
historic books silent as to the part that Edom took in the destruction of Jerus in 587. It is true
that exilic and post-exilic prophets and psalmists speak in bitter denunciation of the unbrotherly
conduct of Edom (Lam 4:21, 22; Ezk 25:12–14; 35:1–15; Ps 137:7; Mal 1:1–5; cf also Isa 34 and
63:1–6); but it is also true that the earliest Heb literature bears witness to the keen rivalry
between Esau and Jacob (Gen 25:22 f; 27:41; Nu 20:14–21), and one of the earliest of the
writing prophets denounces Edom for unnatural cruelty toward his brother (Am 1:11 f; cf Joel
3:19 [Heb 4:19]).
(4) The style of Ob.—Most early critics praise the style. Some of the more recent critics
argue for different authors on the basis of a marked difference in style within the compass of
the twenty-one verses in the little roll. Thus Selbie writes in HDB: “There is a difference in style
between the two halves of the book, the first being terse, animated, and full of striking figures,
while the second is diffuse and marked by poverty of ideas and trite figures.” The criticism of
the latter part of the book is somewhat exaggerated, though it may be freely granted that the
first half is more original and vigorous. The Heb of the book is classic, with scarcely any
admixture of Aram. words or constructions. The author may well have lived in the golden age of
the Heb language and literature.
 (5) Geographical and historical allusions.—The references to the different sections and
cities in the land of Israel and in the land of Edom are quite intelligible. As to Sepharad (ver 20)
there is considerable difference of opinion. Schrader and some others identify it with a
Shaparda in Media, mentioned in the annals of Sargon (722–705 BC). Many think of Asia Minor,
or a region in Asia Minor mentioned in Pers inscriptions, perhaps Bithynia or Galatia (Sayce).
Some think that the mention of “the captives of this host of the children of Israel” and “the
captives of Jerus” (ver 20) proves that both the Assyr captivity and the Bab exile were already
past. This argument has considerable force; but it is well to remember that Amos, in the first
half of the 8th cent., describes wholesale deportations from the land of Israel by men engaged
in the slave trade (Am 1:6–10). The problem of the date of Ob has not been solved to the
satisfaction of Bib. students. Our choice must be between a very early date (c 845) and a date
shortly after 587, with the scales almost evenly balanced.
4. Interpretation of the Book
Ob is to be interpreted as prediction rather than history. In vs 11–14 there are elements of
historic description, but vs 1–10 and 15–21 are predictive.
LITERATURE.—Comms.: Caspari, Der Prophet Obadjah ausgelegt, 1842; Pusey, The Minor Prophets,
1860; Ewald, Comm. on the Prophets of the OT (ET) II, 277 ff,’ 1875; Keil (ET), 1880; T. T. Perowne (in
Cambridge Bible), 1889; von Orelli (ET), The Minor Prophets, 1893; Wellhausen, Die kleinen Propheten,
1898; G. A. Smith The Book of the Twelve Prophets, II, 163 ff, 1898; Nowack. Die kleinen Propheten,
1903; Marti, Dodekapropheton, 1903; Eiselen, The Minor Prophets, 1907; Bewer ICC, 1911.
Miscellaneous: Kirkpatrick, Doctrine of the Prophets, 33 ff; lntros of Driver, Wildeboer, etc; Selbie in
HDB, III, 577–80; Barton in JE, IX, 369–70; Cheyne in EB, III, 3455–62; Peckham, An Intro to the Study of
Ob, 1910; Kent, Students’ OT, III, 1910.
JOHN RICHARD SAMPEY1

1 Sampey, J. R. (1915). Obadiah, Book Of. In J. Orr, J. L. Nuelsen, E. Y. Mullins, & M. O. Evans (Eds.), The
International Standard Bible Encyclopaedia (Vol. 1–5, pp. 2173–2174). Chicago: The Howard-Severance
Company.
OBADIAH, BOOK OF Part of the Minor Prophets or Book of the Twelve. Shortest book of the
Old Testament. Proclaims that God will conquer evil and exact justice for His people. Critical of
Edom for aiding Israel’s enemies and taking delight in their misfortune. Shows how God fulfills
His promises on the Day of Yahweh.

Outline of Obadiah
• 1:1a—Heading
• 1:1b—Introduction: A call for Edom’s demise
• 1:2–9—Description of Edom’s destruction
• 1:2–4—Divine proclamation of destruction
• 1:5–7—Thoroughness of destruction
• 1:8–9—Shame of destruction
• 1:10–16—Reasons for Edom’s destruction
• 1:10—Violence
• 1:11—Apathy
• 1:12–14—Treachery
• 1:15–16—Day of Yahweh
• 1:17–21—Description of Israel’s triumph
• 1:17—Israel preserved
• 1:18—Israel destroys Edom
• 1:19–20—Israel restored nationally
• 1:21—Israel displays God’s victory

Authorship
There are various suggestions for Obadiah’s identity. People named Obadiah ( ‫עֹבַדְ י ָה‬, ovadyah;
“Servant of Yahweh”) in the Bible include Ahab’s steward (1 Kgs 18:3–16) and an official in
Jehoshaphat’s court (2 Chr 17:7). However, neither of those individuals could have written the
book—the prophecy did not occur during the reign of Ahab or Jehoshaphat. Obadiah is a
prophet who was not mentioned in Kings or Chronicles (Finley, Obadiah, 340).

Date
Since the book does not explicitly state its date, various time periods have been proposed
based on data within the book. Dates range from early preexilic (circa 848–41 BC) to postexilic
(circa 312 BC; Lipinski, “Obadiah 20,” 369–70; Niehas, “Obadiah,” 497). Two major possibilities
include:

Destruction of Jerusalem (ca. 586 BC)

Obadiah 11 mentions an attack against Jerusalem. This may refer to Babylon’s invasion in 587/6
BC. Edom assisted Babylon in Jerusalem’s destruction (see Psa 137:7; Ezek 25:12; 35:5; see also,
1 Esdras 4:45; Allen, Obadiah, 129). This matches Obadiah’s description of Edom as an
accomplice (Obad 1:11–14). The fall of Jerusalem would explain Obadiah’s emotional
condemnations (2 Kgs 25:1–21; 2 Chr 36:11–21; compare Lam 4:22; Finley, Obadiah, 340–41).
The literary similarities between Jeremiah’s works and Obadiah could indicate they were
contemporaries drawing upon a common source (see Jer 49:7–22; Lam 4:22; Obad 1:8–14;
Ogden, “Prophetic Oracles,” 96). Since Jeremiah lived during the destruction of Jerusalem,
Obadiah would have written his book in those same circumstances.
However, Obadiah’s account does not exactly match the Babylonian invasion. In 587/6 BC,
Jerusalem was destroyed, whereas in Obadiah, the destruction seems more limited.
Furthermore, while commands usually deal with actions that have not yet happened, with this
setting the imperatives of Obad 1:12–14 “prohibit” actions that have already occurred. While
this is not impossible, it is an unusual use of the imperative.

Reign of Jehoram (ca. 848–41 BC)

Second Kings 8:20–22 records that Edom revolted against Judah during the reign of Jehoram.
This provides another possible context for Obadiah. In this situation, Edom helped other
countries attack Judah (2 Chr 21:16–17). While the nation seems to have attempted this
throughout Israel’s history, this is the first time since King David that Edom succeeds at
rebelling against Judah (2 Kgs 8:20–22, see Psa 83:6; Niehaus, “Obadiah,” 501–02). This
aggression impacts Jerusalem’s security. The capital, though, is not destroyed completely
(Merrill, Kingdom of Priests, 353–54). This description matches Obadiah’s record, which
indicates that Jerusalem was attacked viciously but survived (Obad 1:10–11). Furthermore, it
views God’s prohibitions against further mockery and violence more naturally (Obad 1:12–14).
The commands in these verses imply that Edom’s ultimate atrocities have not yet taken place.
Edom is given an opportunity to restrain their wickedness.
However, 2 Chronicles 21:16–17 does not clearly say that Edom was a part of the raid
against Jerusalem. It is only implied in Kings and Chronicles (Allen, Obadiah, 129). This may still
fit with Edom’s secondary role condemned by the prophet.
Obadiah’s position in the canon as one of the first in the Minor Prophets may indicate
tradition of an early date. However, not all the books in the Minor Prophets are completely
chronological.
Literary analysis of Obadiah and other prophetic books may attest to an earlier date than
the exile. Obadiah’s words resemble Jer 49:7–22 and Joel 2:32. The smooth style and long
discussion in Jeremiah suggests that Obadiah came before, and that Jeremiah borrowed
Obadiah’s material (Allen, Obadiah, 132). Likewise, Joel 2:32 may quote Obad 1:17, indicating
that Obadiah is earlier than Joel (Niehaus, “Obadiah,” 501). Other books, including Jeremiah
and Amos, contain statements similar to Obadiah as well (Jer 49:7–22; Amos 1:11–12; Joel 2:32;
Mal 1:4). This indicates that the prophets used Obadiah as source material for their own
writings. Consequently, Obadiah must have come before the rest of the writing prophets. The
date of Jehoram’s reign is consistent with these observations. Finley warns that such analysis
could be the other way around—Obadiah could have compiled statements from prophets
previous to him or drawn from a common source (Finley, Obadiah, 344; Allen, Obadiah, 132).

Historical Background
The history of Israel’s struggle with Edom plays a critical part of the background to this book. It
begins with God’s promise that Esau would serve Jacob (Gen 25:23). Tensions ignite between
the twins when Jacob outwits Esau and obtains the birthright and their father’s inheritance
(Gen 27:1–41). Edom (descendants of Esau) and Israel (descendants of Jacob) continue this
hostility. Edom prohibits Israel from crossing its territory as Israel journeys to the promised land
(Num 20:17; Merrill, Kingdom of Priests, 84–86). Later, Saul struggles against the Edomites, and
David and Solomon eventually conquer them (1 Sam 14:47; 2 Sam 8:14). At the end of
Solomon’s reign, Edom emerged as a rival power due to his disobedience (1 Kgs 11:14–22).
Nonetheless, Israel’s dominance over Edom persists until the time of Jehoram of Judah (848–41
BC). This culminates in Edom’s mockery and violence against Jerusalem when it fell in 586 BC
(Psa 137:7; Lam 4:21).

Major Themes

God’s Victory over Evil

The concluding phrase “And the kingdom will be the LORD’s” (Obad 1:21 NASB) proclaims God’s
total victory over evil (Niehaus, “Obadiah,” 540–41). This is a major theme within the book as
God deals with Edom and the other enemies of Israel.
The historical situation may have led Israel to question God’s faithfulness to His promises.
He pledged to favor Israel over Edom and to curse those who curse His people (Gen 25:23;
12:3). They had enjoyed those blessings in the past, but not at this moment (2 Sam 8:14). Edom
has attacked Israel and has not been punished. Obadiah provides an explanation to resolve why
God had allowed all of this to happen (Wolff, Obadiah, 22–23).
The prophet assures Israel that God will judge Edom for its crimes (see Obad 1:10–14). The
book opens with a future report of Edom’s doom (Obad 1:1). Yahweh personally will ensure
Edom’s destruction (Obad 1:2). The nation’s advantage of the “high ground” will not protect
them from Yahweh’s wrath (Obad 1:3–9). In fact, God uses Edom’s strengths against that
nation. This is seen through clever wordplay. The words for envoy ( ‫צִיר‬, tsir, Obad 1:1), rock (
‫ ֶסלַע‬, sela', Obad 1:3), and grape gatherers (‫בֹּצ ְִרים‬, botserim, Obad 1:5) sound like Edom’s
fortress cities of Seir (‫שעִיר‬
ֵׂ , se'ir), Sela (‫ ֶ֫סלַע‬, sela'), and Bozrah (‫ ָּבצ ְָרה‬, botsrah) respectively.
Instead of security, these places point to how God will gather nations for battle (Obad 1:1), tear
down Edom’s strength (Obad 1:3), and thoroughly ransack the people (Busenitz, Obadiah, 248–
49). Even the military might of Teman, another major city in Edom, will collapse (Obad 1:9).
These declarations demonstrate God’s powerful judgment against His enemies.
The mention of the Day of Yahweh affirms the certainty of these events as well as their
universality.
• The Day of Yahweh is near against all nations (Obad 1:15).
• Edom’s judgment is part of a worldwide judgment which assures Israel that God will take
vengeance for all the wrongs against His people (Obad 1:15–17).
• He will have complete victory over evil.

God’s Faithfulness to His People

The latter part of Obadiah describes Israel’s restoration:
• Yahweh will deliver a remnant of Israel who will recapture Jerusalem and rule from there
(Obad 1:15–20).
• They will conquer all the land promised them (Obad 1:19; compare Gen 15:18–21).
• God will bring back all exiles to a reinstated nation (Obad 1:20; Allen, Obadiah, 168).
Through all of this, Obadiah proclaims that God will be faithful to keep all His promises. Israel’s
current suffering paves the way for God to fulfill His guarantees for His people (Wolff, Obadiah,
69–71).

Day of Yahweh
Obadiah establishes the fundamental nature and participants of the Day of Yahweh. The
prophet initially presents this event as an occasion of eschatological judgment (Obad 1:15). This
targets not only Edom, but all the nations (Feinberg, Minor Prophets, 129). Just as Edom has
perpetrated crimes against Israel, so other countries have also cursed Israel and will be cursed
(see Gen 12:3). They will drink of God’s wrath as Israel had done in times past (Obad 1:16).
Obadiah clarifies that this time is not just about judgment. It also describes how God will
deliver Israel and fulfill His promises to that nation.
• Israelites will escape the chaos and have spiritual renewal (Obad 1:17).
• This will be part of a national restoration where the exiles will also return (Obad 1:20).
• Israel will unite and possess the land which God had promised (Obad 1:19; compare Gen
15:18–21)
• Israel will have dominion over its enemies (Obad 1:17–18, 21).
Obadiah shows that the Day of Yahweh is the eschatological event where God completes His
purposes for the entire world (Feinberg, The Minor Prophets, 130).

Canonical Impact

Edom and the Nations

Obadiah makes connections between Edom and the nations which explain the writings of other
prophets. In Obadiah, the resolution of Israel’s conflict with Edom occurs in the global Day of
Yahweh (Obad 1:15). The nations are punished at the same time as Edom. Thus, Edom’s demise
is linked with God’s judgment against all nations (Wolff, Obadiah, 22–23). This explains why the
Prophets repeatedly emphasize Edom’s demise as an evidence of God’s justice against all evil
(Isa 11:14; 63:1; Ezek 35:1–15; 36:5; Amos 9:12; Joel 3:19).

Israel’s Restoration
The Prophets also discuss Obadiah’s depiction of Israel’s salvation. Joel 2:32 appears to use
Obadiah as a source to prove that God would save a remnant in Israel (see Obad 1:17). Amos
also echoes Obadiah. Both these prophets refer to Israel’s future conquest of Edom, possession
of the promised land, and victory over all Israel’s enemies (see Amos 9:12). This reinforces
Obadiah’s concept of a physical kingdom (Busenitz, Obadiah, 282; Feinberg, Minor Prophets,
129–30).

Day of Yahweh
The phrase “Day of Yahweh” is used by various prophets (see Isa 13:6; Joel 1:15; Amos 5:18;
Zeph 1:7). In these contexts, the term discusses judgment, Israel’s deliverance, and the
vindication of God’s promises. Obadiah also has all of these elements in condensed form (Obad
1:15–20; Allen, Obadiah, 161–62; Wolff, Obadiah, 64). Obadiah presents an excellent primer on
the Day of Yahweh. If the book predates other prophets, it provides the foundation for all other
discussions. If it follows their writings, it provides a synthesis of all other discussions.
Obadiah can also help provide background for New Testament discussions on the Day of
Yahweh. His conception of Day of Yahweh as both judgment and salvation is found in apostolic
discussions of the event. Paul states that while judgment will come against the wicked, God has
destined believers for salvation (1 Thess 5:2–10). Similarly, Peter envisions the Day of Yahweh
as the destruction of the old but the inauguration of the new (2 Pet 3:10–13). Just as Obadiah
revealed these truths to strengthen Israel’s hope in God, Paul and Peter proclaim the Day of
Yahweh as part of a hope that transforms the believer in the current time toward holiness (1
Thess 5:4–8; 2 Pet 3:11–15).

The Kingdom of God

The final line in Obadiah deals with God’s kingdom, another major biblical theme. Obadiah
relates the description with the completion of Yahweh’s judgment against the world and the
establishment of Israel ruling from Mount Zion (Finley, Obadiah, 351). This exhibits that God
possesses sovereignty over all creation. Other prophets agree, and expand upon such
descriptions (Isa 2:1–5; Joel 3:1–21; Amos 9:11–15). The New Testament writers interact with
such ideas in some of their discussions on the kingdom as well (Matt 20:21; Mark 14:25; Acts
1:6; 1 Cor 6:2–3; 2 Tim 4:1; Heb 12:28; Jas 2:5; Rev 12:10; Allen, Obadiah, 172; Niehaus,
“Obadiah,” 540–41).

Selected Resources for Further Study

Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. New International Commentary
on the Old Testament. Grand Rapids: Eerdmans, 1976.
Baker, David W. Joel, Obadiah, Malachi. NIV Application Commentary. Grand Rapids:
Zondervan, 2006.
Biddle, Mark E. “Obadiah—Jonah—Micah in Canonical Context: The Nature of Prophetic
Literature and Hermeneutics.” Interpretation 61 (2007): 154–66.
Busenitz, Irvin A. Commentary on Joel and Obadiah. Mentor Commentaries. Fearn: Christian
Focus, 2003.
Davies, Graham I. “New Solution to a Crux in Obadiah 7.” Vetus Testamentum 27 (1977): 484–
87.
Dennison, Charles G. “Obadiah 21.” Kerux 20 (2005): 9–11.
Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1948.
Finley, Thomas J. Joel, Amos, Obadiah. Wycliffe Exegetical Commentary. Chicago: Moody, 1990.
Halpern, Hayyim. “Obadiah: The Smallest Book in the Bible.” Jewish Bible Quarterly 26 (1998):
231–36.
Krause, Joachim J. “Tradition, History, and Our Story: Some Observations on Jacob and Esau in
the Books of Obadiah and Malachi.” Journal for the Study of the Old Testament 32 (2008):
475–86.
Lillie, James R. “Obadiah: A Celebration of God’s kingdom.” Currents in Theology and Mission 6
(1979): 18–22.
Lipinski, Edward. “Obadiah 20.” Vetus Testamentum 23 (1973): 368–70.
McCarter, P Kyle. “Obadiah 7 and the Fall of Edom.” Bulletin of the American Schools of Oriental
Research 221 (1976): 87–91.
Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker,
1987.
Niehaus, Jeffrey. “Obadiah.” Pages 495–542 in An Exegetical and Expository Commentary: The
Minor Prophets. Edited by Thomas Edward McComiskey. Grand Rapids: Baker, 1993.
Ogden, Graham S. “Prophetic Oracles against Foreign Nations and Psalms of Communal Lament:
The Relationship of Psalm 137 to Jeremiah 49:7–22 and Obadiah.” Journal for the Study of
the Old Testament 24 (1982): 89–97.
Pakala, James C. “A Librarian’s Comments on Commentaries 27, Amos and Obadiah.”
Presbyterion 35 (2009): 53–56.
Radine, Jason. “Obadiah, Jonah, Micah: A Theological Commentary.” Catholic Biblical Quarterly
71 (2009): 864–66.
Robinson, Robert B. “Levels of Naturalization in Obadiah.” Journal for the Study of the Old
Testament 40 (1988): 83–97.
Snyman, S. D. “Cohesion in the Book of Obadiah.” Zeitschrift für die alttestamentliche
Wissenschaft 101 (1989): 59–71.
Tebes, Juan Manuel. “The “Wisdom” of Edom.” Biblische Notizen 143 (2009): 97–117.
Wendland, Ernst R. “Obadiah’s ‘Day’: On the Rhetorical Implications of Textual Form and
Intertextual Influence.” Journal of Old Testament Theology 8 (1996): 23–49.
Wolff, Hans Walter. Obadiah and Jonah. Translated by Margaret Kohl. Minneapolis: Augsburg,
1977.
ABNER CHOU

OBADIAH, DESCENDANT OF DAVID (‫עֹבַדְ י ָה‬, ovadyah). A descendant of David through

Zerubbabel. The son of Arnan and father of Shecanian (1 Chr 3:21).

OBADIAH, DESCENDANT OF ISSACHAR (‫עֹבַדְ י ָה‬, ovadyah). A son of Izrahiah and

descendant of Issachar (1 Chr 7:3).

OBADIAH, DESCENDANT OF JOAB (‫עֹבַדְ י ָה‬, ovadyah). The son of Jehiel and a leader of the
family of Joab who returned from exile with Ezra, leading a group of 218 men (Ezra 8:9).

OBADIAH, DESCENDANT OF SAUL (‫עֹבַדְ י ָה‬, ovadyah). One of Azel’s six sons. A Benjamite
and descendant of Saul (1 Chr 8:38; 9:44).

OBADIAH, FATHER OF ISHMAIAH (‫עֹבַדְ י ָהּו‬, ovadyahu). The father of Ishmaiah, the chief
officer of the tribe of Zebulun during David’s reign (1 Chr 27:19).
OBADIAH, SON OF SHEMAIAH (‫עֹבַדְ י ָה‬, ovadyah). A descendant of Levi (1 Chr 9:16).

OBADIAH THE GATEKEEPER (‫עֹבַדְ י ָה‬, ovadyah). A gatekeeper of the storehouses in the
time of Nehemiah (Neh 12:25).

OBADIAH THE GOVERNOR (‫עֹבַדְ י ָהּו‬, ovadyahu). An official under Ahab who was faithful to
the Lord. Protected 100 prophets from Jezebel by hiding them in a cave and providing them
with food and water (1 Kgs 18:3–4). Served as messenger between Ahab and the prophet Elijah
(1 Kgs 18:5–16).

OBADIAH THE OFFICIAL (‫עֹבַדְ י ָה‬, ovadyah). One of the officials Jehoshaphat sent to Judah
to teach the law (2 Chr 17:7).

OBADIAH THE OVERSEER (‫עֹבַדְ ָ֫יהּו‬, ovadyahu). A Levite who oversaw the temple repairs
performed during the reign of Josiah (2 Chron 34:12).

OBADIAH THE PROPHET (‫עֹבַדְ י ָה‬, ovadyah). The prophet whose words are recorded in the
book of Obadiah (Obad 1). His name means “servant of Yahweh.” Since the superscription of his
prophecy identifies him only as “Obadiah” without further identifying details (such as father’s
name, tribe, or title), any potential identification is speculative.
The name “Obadiah” was common in Israel throughout the biblical period (from the Iron
Age to the Persian period). An ancient Hebrew seal bears the name and title “Obadiah the
servant of the King.” The prophet Obadiah should not be confused with Ahab’s steward
Obadiah (1 Kgs 18:3–16) or with Jehoshaphat’s court officer Obadiah (2 Chr 17:7).

Selected Resources for Further Study

Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. The New International
Commentary on the Old Testament. Grand Rapids: Eerdmans, 1976.
Mason, Rex. Micah, Nahum, Obadiah. Sheffield: T&T Clark, 1991.
Niehaus, Jeffrey J. “Obadiah.” Pages 495–541 in The Minor Prophets: An Exegetical and
Expository Commentary. Edited by Thomas E. McComiskey. Grand Rapids: Baker Academic,
2009.
Raabe, Paul R. Obadiah: A New Translation with Introduction and Commentary. Anchor Bible
24D. New York: Doubleday, 1996.
Sweeney, Marvin A. The Twelve Prophets. 2 vols. Edited by David W. Cotter. Berit Olam: Studies
in Hebrew Narrative and Poetry. Collegeville, Minn.: Liturgical Press, 2000. 2

2 Barry, J. D., Bomar, D., Brown, D. R., Klippenstein, R., Mangum, D., Sinclair Wolcott, C., … Widder, W.
(Eds.). (2016). Obadiah the Gatekeeper. In The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.
OBADIAH, BOOK OF—consists of one chapter, “concerning Edom,” its impending doom (1:1–
16), and the restoration of Israel (1:17–21). This is the shortest book of the Old Testament.
There are on record the account of four captures of Jerusalem, (1) by Shishak in the reign of
Rehoboam (1 Kings 14:25); (2) by the Philistines and Arabians in the reign of Jehoram (2 Chr.
21:16); (3) by Joash, the king of Israel, in the reign of Amaziah (2 Kings 14:13); and (4) by the
Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (B.C. 586). Obadiah
(1:11–14) speaks of this capture as a thing past. He sees the calamity as having already come on
Jerusalem, and the Edomites as joining their forces with those of the Chaldeans in bringing
about the degradation and ruin of Israel. We do not indeed read that the Edomites actually
took part with the Chaldeans, but the probabilities are that they did so, and this explains the
words of Obadiah in denouncing against Edom the judgments of God. The date of his
prophecies was thus in or about the year of the destruction of Jerusalem.
Edom is the type of Israel’s and of God’s last foe (Isa. 63:1–4). These will finally all be
vanquished, and the kingdom will be the Lord’s (comp. Ps. 22:28). 3

3 Easton, M. G. (1893). In Easton’s Bible dictionary. New York: Harper & Brothers.