14<\/strong>. Neither shouldest thou have stood delivered up<\/em> ] rather, stand not, deliver not up<\/strong>.<\/p>\n Verse 14<\/span>. Neither shouldest thou have stood in the crossway<\/B><\/I>] They are represented here as having stood in the passes<\/I> and defiles<\/I> to prevent the poor Jews from escaping from the Chaldeans. By stopping these passes<\/I>, they threw the poor fugitives back into the teeth of their enemies. They had gone so far in this systematic cruelty as to deliver up the few that had taken refuge among them.<\/P> <\/p>\n In the cross-way; <\/B>or in the breaches, viz. of the walls, by which, when the city was taken, some might have made their escape from the enemy; thou didst, though thou shouldst not, spitefully and cruelly watch at such breaches, and preventedst their flight; or else thou didst post thyself at the head of the ways, where thou mightest seize fleeing Jews. <\/P> To cut off; <\/B>either kill if they would not yield, or cut off their hopes of escape by making them prisoners. <\/P> Those of his that did escape<\/B> out of the city, and were fleeing farther for safety. <\/P> Neither shouldest thou have delivered up, <\/B>reserved them prisoners, and brought them back into the hands of the Chaldeans, <\/P> those of his, <\/B>of thy brother Jacobs posterity, which did remain, survived the taking of the city, and were fairly like to escape; but thou foundest them and betrayedst them, <\/P> in the day of distress, <\/B>when they could no longer defend their city, nor had any hope but in a flight through all the secret ways they knew; but thou didst watch these ways, and didst cut off many who sought to flee through them. <\/P> <\/p>\n 14. stood in the crossway, to cutoff those of his<\/B>Judah’s. <\/P> that did escape<\/B>TheJews naturally fled by the crossways. (MAURERtranslates, “narrow mountain passes”) well known to them,to escape to the desert, and through Edom to Egypt; but the Edomitesstood ready to intercept the fugitives and either kill or “deliverthem up” to the foe.<\/P><\/p>\n Neither shouldest thou have stood in the crossing<\/strong>,…. In a place where two or more roads met, to stop the Jews that fled, let them take which road they would: or, “in the breach” y; that is, of the walls of the city;<\/p>\n to cut off those of his that did escape<\/strong>; such of the Jews that escaped the sword of the Chaldeans in the city, and attempted, to get away through the breaches of the walls of it, or that took different roads to make their escape; these were intercepted and stopped by the Edomites, who posted themselves at these breaches, or at places where two or more ways met, and cut them off; so that those that escaped the sword of the enemy fell by theirs; which was exceeding barbarous and cruel:<\/p>\n neither shouldest thou have delivered up those of his that did remain in the day of their distress<\/strong>; or “shut up” z; they shut them up in their houses, or stopped up all the avenues and ways by which they might escape, even such as remained of those that were killed or carried captive; these falling into the hands of the Edomites, some they cut off, and others they delivered up into the hands of the Chaldeans. Of the joy and rejoicing of the mystical Edomites, the Papists, those false brethren and antichristians, at the destruction of the faithful witnesses and true Christians, and of their cruelty and inhumanity to them, see Re 11:7<\/span>.<\/p>\n y “in diruptione”, Junius & Tremellius, Tarnovius. z “neque concludas”, Montanus, Mercerus, Tigurine version, Tarnovius.<\/p>\n It follows, And thou shouldest not stand on the going forth. The word פרק perek signifies to break, to dissipate, to rend; hence פרק perek, as a noun, in Hebrew means rending and breaking. Therefore some take it metaphorically for a place where two ways meet, when one road is cut or divided into two. When the two meet then there is a going forth by two ways; hence they take פרק, perek, for such a place. But we may simply take it for the rending of the people. Though I am certainly pleased with the first explanation, yet I do not confine the word to that meaning; and I prefer the idea of going forth, as it harmonizes better with the context: Thou hast stood then on the going forth; and for what purpose? To destroy those who had escaped, and to stop or to deliver up his remaining captives in the day of affliction. In short, the Prophet means that the Idumeans occupied all the ways, to intercept the miserable exiles, to whom flight was the only way of safety. <\/p>\n As then the miserable Jews tried by winding outlets to provide for their own safety, the Prophet says that they were intercepted by the Idumeans, lest any of them should escape, and that they were stopped, that afterwards they might be slain by their enemies. Inasmuch as the Assyrians and the Chaldeans were a people far remote from Judea, it is probable that the roads were unknown to them, and that they were afraid of being entrapped; but the Idumeans, who were familiarly acquainted with all their roads, could stand at all the outlets. Some give the following explanation, but it is too frigid: Thou shouldest not stand for the rending of thy brethren, that is, thou should not stand still, but strive to extend a helping hand to the distressed: but this, as I have said, is too frigid and strained. Thou shouldest not then stand on the going forth of the roads to destroy We now see what the Prophet had in view; to destroy, he says, and whom did they destroy? Even those who had already escaped. Expressly then is pointed out here the cruelty to which I have referred, that the Idumeans were not contented with the ruin of the city, and the great slaughter which had been made; but in case any had stealthily escaped, they occupied the outlets of the roads, that they might not flee away: and the same thing is meant when he adds, that all were betrayed or stopped who had remained alive in the day of affliction. <\/p>\n We now understand the Prophet’s meaning; — that the Idumeans could not complain that God was too severe with them, when he reduced them to nothing, because they had given examples of extreme cruelty towards their own brethren, and at a time when their calamities ought to have obliterated all hatred and old enmities, as it is usually the case even with men the most alienated from one another. Let us proceed — <\/p>\n Oba 1:14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.<\/p>\n Ver. 14. Neither shouldest thou have stood in the crossway<\/strong> ] To intercept those poor fugitives, who sought to save themselves by flight, since they could not by fight. But alas, <\/p>\n “ Una salus victis, nullam sperare salutem.<\/em> ”<\/p>\n<\/p>\n Seeking to shun the shelves, they ran upon a rock. Mischievous Edomites waylaid them; and either slew them or drew them back to prison, as in the next words. <\/p>\n <\/p>\n Neither shouldest thou have delivered up<\/strong> ] Or shut up close prisoners the residue, Heb. Serido<\/em> (the same almost with the English, the letters only transposed), those poor few that were yet undevoured by the sword. This was the greatest cruelty of all. And see the Edomites’ progress in it, and what proficients they prove. Nemo repente fit deterrimus.<\/em> Sin proceeds by degrees; neither is any man at his worst at first. First they looked at the Church’s calamity, and then they laughed, and then they insulted and spoke big words, and then they plundered, and lastly they butchered some and imprisoned others. Did not God’s enemies do all this among us in our late unnatural commotions? wherein, besides the many massacres made everywhere, it was a like difficult thing, in those parts where they prevailed, to find a wicked man in their prisons or a good man out of them.<\/p>\n stood in the crossway. Referring to some antecedent event by Figure of speech Hysteresis (App-6). <\/p>\n crossway = fork of the roads, or a mountain pass. <\/p>\n neither shouldest: Amo 1:6, Amo 1:9 <\/p>\n delivered up: or, shut up, Psa 31:8 <\/p>\n in the day: Oba 1:12, Gen 35:3, Isa 37:3, Jer 30:7 <\/p>\n Reciprocal: Deu 23:15 – General 2Ch 28:17 – the Edomites<\/p>\n Oba 1:14. Edom further opposed Israel by blocking the road by which he might have escaped from the invader, And there were some who were remaining in the home land, whom Edom helped in some way to be taken over by the enemy forces.<\/p>\n Physical violence eventually came into play too. As the Judean fugitives from Jerusalem left the city, the Edomites met them at some fork in the road and slew them rather than helping them escape from the invader. Other Edomites imprisoned fleeing Judahites instead of giving them refuge. This could be poetic hyperbole, but there is nothing in the text that indicates overstatement. All the other descriptions of Edom’s actions seem to be literal.<\/p>\n Some English translations render Oba 1:12-14 as referring to the future while others have interpreted them as referring to the past. Most commentators take the time as past; God was describing something that had already happened. [Note: E.g., Finley, p. 340.] <\/span> A few take it as future describing something that would take place in the future. [Note: E.g., Gaebelein, pp. 5, 29.] <\/span> Since this is a judgment oracle, it seems more likely that God was announcing judgment on Edom for something she had already done rather than for something she would do in the future. As she had been proud (Oba 1:2), she had also been violent (Oba 1:10). Keil proposed that Obadiah referred to an event that had happened and to another that would happen again in the future, the past event being typical of future reoccurrences. [Note: Keil, 1:363.] <\/span><\/p>\n The two most likely historical occasions that are in view are, first, the invasion by a coalition of Arabs and Philistines who carried off King Jehoram’s family and his property during a period of tension with Edom (2Ki 8:20-22; 2Ch 20:1-2; 2Ch 21:8-17; 2Ch 22:1). The second possible event was the destruction of Jerusalem by Nebuchadnezzar in 586 B.C. (2Ki 24:13-16; 2Ki 25:4-17; 2Ch 36:18; 2Ch 36:20; cf. Psa 137:7; Jer 9:26; Jer 25:21; Jer 27:3; Jer 40:11; Eze 25:12; Eze 32:29; Eze 35:3-9; Eze 35:11-15; Eze 36:2-7; Lam 1:17; Lam 2:15-17; Lam 4:21-22). As discussed in the introduction to this exposition, I think there is slightly better evidence for the first occasion than for the second.<\/p>\n Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. 14. Neither shouldest thou have stood delivered up ] rather, stand not, deliver not up. Fuente: The Cambridge Bible for Schools … Continue reading “Exegetical and Hermeneutical Commentary of Obadiah 1:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22535","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22535","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22535"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22535\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22535"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22535"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22535"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"