Obadiah

Fausset's Bible Dictionary

("worshipper of Jehovah"; Arabic: Αbdallah .)

1. One of Israhiah's "five" sons, of Issachar (1 Chronicles 7:3). But as four only are mentioned, Kennicott with four manuscripts omits "and the sons of Israhiah," thus making him brother not father of Obadiah, and both sons of Uzzi. Syriac and Arabic have our text, but "four."

2. 1 Chronicles 8:38; 1 Chronicles 9:44.

3. 1 Chronicles 9:16; Nehemiah 12:24-25.

4. 1 Chronicles 3:21.

5. 1 Chronicles 12:8-9.

6. 2 Chronicles 17:7.

7. Ezra 8:9.

8. Nehemiah 10:5.

9. Over Ahab's house. A kind of lord high chamberlain or mayor of the palace (1 Kings 18:3). As there were saints in Nero's palace (Philippians 1:13; Philippians 4:22), so they were in wicked Ahab's palace. Had not his value as a servant made him necessary to Ahab, his piety would have destroyed him. The pressure of the drought in the third year was such that Ahab could trust none so well as Obadiah to search throughout the land for water to preserve his "beasts," his stud of "horses and mules." Ahab cared more for these than for his perishing subjects! In a corrupt court, in spite of the persecuting idolatrous queen Jezebel, "Obadiah feared Jehovah," not merely a little but "greatly." So much so that he dared to hide from her fury 100 prophets, feeding them by fifty in a cave (compare on love to the Lord's brethren, Matthew 25:40). Ahab went in one direction in search of water, Obadiah another by himself. The latter was startled by the sudden appearance of Elijah, who had disappeared since his first announcement of the drought coming at his word (1 Kings 17:1). Obadiah knew him and reverently fell on his face saying, "art thou that my lord Elijah?"

The suddenness of his appearing and Obadiah's past avoidance of direct contact with him for prudence sake made him ask in order to be sure he was not making a mistake. Elijah told him to tell Ahab of his presence. Obadiah in distrustful fear (for Scripture records the failings as well as the graces of its heroes, for our learning) regarded the message as tantamount to his destruction, supposing the Spirit would carry Elijah elsewhere and so Ahab, disappointed of his victim, would wreak his vengeance on Obadiah. No boastful spirit, but a desire to deprecate Elijah's exposing him to death, prompted his mention of his services to the cause of God. He could truly say what ought to be a motto for the young, "I fear Jehovah from my youth" (compare 2 Timothy 3:15). Elijah's assurance that he would show himself to Ahab sufficed to dispel his fears and to re-establish his faith. After his return to Ahab we hear of him no more. Godliness is a hardy plant that can live amidst the frosts of persecution and the relaxing warmth of a corrupt court, and not merely in the conservatory of a pious family (1 Corinthians 10:13; Isaiah 27:3; 1 Peter 1:5).

10. The prophet. Many conjecture Obadiah to be the same as (Obadiah 1:6), but that is too early a date. His prophetic theme is Edom; and Edom's revolt under Joram, Jehoshaphat's son, is recorded 2 Chronicles 21:10. He stands fourth of the minor prophets in the Hebrew canon, fifth in the Septuagint Jerome makes him contemporary with Hosea, Joel, and Amos. This is more likely than that he was a contemporary of Jeremiah, and that he refers to Edom's cruelty to the Jews at Jerusalem's capture by the Chaldees in 2 Chronicles 21:11-16; 2 Chronicles 21:20 (compare Lamentations 4:21-22; Ezekiel 25:12-14; Ezekiel 25:35; Psalms 137:7). The prophecy of Obadiah is too terse and fresh and compact a whole to have been copied from Jeremiah. It must be Jeremiah who copies from Obadiah and stamps him as inpired; compare Obadiah 1:5 with Jeremiah 49:9; Obadiah 1:6 with Jeremiah 49:10; Obadiah 1:8 with Jeremiah 49:7.

What is disjointed in Jeremiah is progressive and consecutive in Obadiah. Jeremiah would be more likely to copy from an old prophet than from a contemporary. The capture of Jerusalem alluded to by Obadiah is probably that by the Philistines and Arabs under Joram (2 Chronicles 21:8-10; 2 Chronicles 21:16-17), when Edom, who had just before revolted from under Judah and had been punished by Joram, in revenge gave an earnest of that unbrotherly cruelty which he in a still worse degree showed at Jerusalem's capture by Nebuchadnezzar. Amos 1:6; Amos 1:11, and Joel 4:19, refer to the same capture by Philistines and Arabs. It cannot be that by Israelites under Pekah in Amaziah's reign, for Obadiah calls the captors "strangers" and "foreigners" (Obadiah 1:11). He evidently belongs to the same prophetic cycle as Joel and Amos, and so is connected with them in the canon.

Joel drew the outline which succeeding prophets fill in (compare Obadiah 1:10 with Joel 3:19; Amos 1:11; Obadiah 1:11 with Joel 3:3; Joel 3:5; Joel 3:17, where the language is the same, "strangers," "cast lots," "the day of the Lord," Obadiah 1:15; Joel 3:14. The same retribution in kind, Obadiah 1:15; Joel 3:4; Joel 3:7; Obadiah 1:17 also with Joel 3:17; Obadiah 1:18 with Joel 2:3; Joel 2:5; Obadiah 1:21 with Amos 9:12). Joel probably was in Joash's reign, Obadiah in Amaziah's, Amos in Uzziah's. Amaziah slew of Edom in the valley of Salt ten thousand, and took Selah by war (2 Kings 16:7), an earnest of Edom's foretold doom (Obadiah 1:1, etc.).

CONTENTS.

(I.) The doom of Edom (Obadiah 1:1-9).

(II.) Cause of that doom (Obadiah 1:10-16).

(III.) Re-establishment of Israel in their rightful possessions.

Expanding southward, westward, eastward, and northward, they shall acquire additionally Edom, Philistia, and northern Canaan to Zarephath (Sarepta near Sidon). Benjamin's acquiring Gilead implies that the transjordanic tribes will acquire new possessions. (See EDOM for the fulfillment.) "Saviours shall come up on Mount Zion to judge the Mount of Esau, and the kingdom shall be the Lord's"; no longer under the usurping prince of this world. In the millennial kingdom to come there will be a "prince" not a "king" (Ezekiel 44:3; Ezekiel 44:7); "saviours" or "deliverers" like the "judges," bringing in sabbattic rest.

The Maccabees (Judah's deliverers from Antiochus Epiphanes) who conquered Edom were types. "To judge Esau" means to punish, as 1 Samuel 3:13. Edom typifies Israel's and God's last foes (Isaiah 63:1-4). The Mount of Esau shall be abased before Mount Zion. Messiah will assume the kingdom with His transfigured saints, the Antitype to all former "saviours." They shall "judge the world," and as king priests shall be mediators of blessing to the nations in the flesh. (Daniel 2:44; Daniel 7:14; Daniel 7:27; Zechariah 14:9; Luke 1:33; Revelation 11:15; Revelation 19:6, "Alleluia! for the Lord God omnipotent reigneth.") Obadiah quotes here Psalms 22:28, "the kingdom is the Lord's."

11. 1 Chronicles 27:19.

12. 2 Chronicles 34:12.

Smith's Bible Dictionary

Obadi'ah. (servant of the Lord).

1. A man, whose sons are enumerated, in the genealogy of the tribe of Judah. 1 Chronicles 3:21. (B.C. 470).

2. A descendant of Issachar, and a chief man of his tribe. 1 Chronicles 7:3. (B.C. 1014).

3. One of the six sons of Azel, a descendant of Saul. 1 Chronicles 8:33; 1 Chronicles 9:44. (B.C. 720).

4. A Levite, son of Shemaiah, and descended from Jeduthun. 1 Chronicles 9:16; Nehemiah 12:25.

5. The second of the lion-faced Gadites, who joined David at Ziklag. 1 Chronicles 12:9. (B.C. 1054).

6. One of the Princes of Judah, in the reign of Jehoshaphat. 2 Chronicles 17:7. (B.C. 909).

7. The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. Ezra 8:9.

8. A priest, or family of priests, who settled the covenant with Nehemiah. Nehemiah 10:5.

9. The fourth of the twelve minor prophets. We know nothing of him, except what we can gather, from the short book, which bears his name. The question of his book's date must depend upon the interpretation of the 11th verse of his prophecy. He, there, speaks of the conquest of Jerusalem, and the captivity of Jacob as having occurred. He probably refers to the captivity by Nebuchadnezzar, B.C. 688. It must have been uttered, at some time, in the five years which intervened between B.C. 588 and 583.

The book of Obadiah is a sustained denunciation of the Edomites, melting into a vision of the future glories of Zion, when the arm of the Lord should have wrought her deliverance, and have repaid double upon her enemies.

10. An officer of high rank, in the court of Ahab. 1 Kings 18:3. He was a devout worshipper of Jehovah, and at the peril of his life, concealed over a hundred prophets, during the persecution by Jezebel; 1 Kings 18:3-16. (B.C. 904).

11. The father of Ishmaiah, who was chief of the tribe of Zebulun, in David's reign. 1 Chronicles 27:19. (B.C. before 1014).

12. A Merarite Levite, in the reign of Josiah, and one of the overseers of the workmen, in the restoration of the Temple. 2 Chronicles 34:12. (B.C.623).

Morrish Bible Dictionary

1. The governor of Ahab's house. He feared the Lord greatly, and had the boldness, in spite of Ahab and Jezebel, to hide a hundred of the prophets of Jehovah, and feed them with bread and water, when Jezebel was cutting off the prophets. When Elijah sent Obadiah to tell Ahab that he was there, he feared that the Spirit of the Lord would catch away Elijah, and he would be slain; but he obeyed, and Elijah met the king . Obadiah is a remarkable instance of how a servant who feared the Lord could maintain his integrity amid flagrant wickedness, though otherwise he seems out of his right place, for he was not separate like Elijah. His false position may account for his dwelling upon his own work for the Lord, and his fear for his life before Ahab. 1 Kings 18:3-16 .

2. Descendant of David. 1 Chronicles 3:21 .

3. Son of Izrahiah, a descendant of Issachar. 1 Chronicles 7:3 .

4. Son of Azel, a Benjamite. 1 Chronicles 8:38; 1 Chronicles 9:44 .

5. Son of Shemaiah, a Levite. 1 Chronicles 9:16 . Apparently called ABDA in Nehemiah 11:17 .

6. Gadite who resorted to David at Ziklag, 1 Chronicles 12:9 .

7. A Zebulunite, father of Ishmaiah. 1 Chronicles 27:19 .

8. Prince sent by Jehoshaphat to teach the people. 2 Chronicles 17:7 .

9. Levite who was overseer in the repairs of the temple. 2 Chronicles 34:12 .

10. Son of Jehiel: he returned from exile. Ezra 8:9 .

11. Priest who sealed the covenant. Nehemiah 10:5 .

12. Levite who acted as doorkeeper. Nehemiah 12:25 .

13. The prophet, of whom personally nothing is known. Obadiah 1:1 .

Hawker's Poor Man's Concordance And Dictionary

We meet with many of this name in Scripture. The name is evidently derived from Habad, a slave, or labourer; and the Jah being connected with it, renders the name Obad-jah, the Lord's servant, or slave or labourer. In a gospel-sense this is very blessed; for as slaves were purchased, so believers are said "to be bought with a price," and therefore, above all men, are called upon to "glorify God in their body and in their spirit, which are God's." (1 Corinthians 6:20) But Peter, the apostle, makes a beautiful contrast between the purchase of the slaves of men, and the purchased of the Lord. "Forasmuch (saith he) as ye know that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot." (1 Peter 1:18-19)

We have no less than five men of the name of Obadiah in the first book of Chronicles, 1 Chronicles 3:21; 1Ch 7:3; 1Ch 8:38; 1Ch 9:16; and 1 Chronicles 12:9;—and one in the second book of the Chronicles, 2 Chronicles 17:7. There is another of this name, Nehemiah 10:5; and a principal man he was in signing the covenant. And we must not forget in this enumeration, the faithful Obadiah in the days of Ehjah. (See 1 Kings 18:1-46.) But the most important to us among the Obadiahs of the Scripture, is the one whom God the Holy Ghost raised up for a prophet and hath given to the church, even to this hour, this man's labours. See the prophecy of Obadiah. I do not presume to say as much, but I humbly would ask, whether the close of his man's vision hath not respect to the latter day glory, in a blessed event yet to be fulfilled. (See Obadiah 1:1:17-21)

Hastings' Dictionary of the Bible

OBADIAH is a name of a type common among the Semitic peoples; It occurs frequently in the OT, for the most part as the name of persons of whom little or nothing is known. It has also been found on an ancient Hebrew seal. For the meaning of the name, ‘servant of Jahweh,’ see art. Servant of the Lord, § 2 . The different persons thus named are 1 . The author of the Vision of Obadiah: see following article. 2 . Ahab’s steward, the protector of Jahweh’s prophets against Jezebel ( 1 Kings 18:3-16 ). This person lived in the 9th cent. b.c. 3. A descendant of Saul ( 1 Chronicles 8:38 ), who lived, to judge from his position in the genealogy, about b.c. 700. On the probable genuineness of the genealogy see G. B. Gray, Studies in Heb. Proper Names , p. 241 f. 4 . An Issacharite ( 1 Chronicles 7:3 ). 5 . A descendant of David in the 5th cent. b.c., if the Hebrew text ( 1 Chronicles 3:21 ) correctly makes him a grandson of Zerubbabel, but in the 4th if the LXX [Note: Septuagint.] is right and he belonged to the sixth generation after Zerubbabel. 6 . The head of a family who returned with Ezra ( Ezra 8:9 = Abadias of 1Es 8:35 ). 7 . A priestly contemporary of Nehemiah ( Nehemiah 10:5 ). 8 . A door-keeper ( Nehemiah 12:25 ). 9. 10. 11. 12. 13. Various persons in the genealogies or stories of the Chronicler ( 1 Chronicles 9:16 [= Abda, Nehemiah 11:17 ] 1 Chronicles 12:9 , 1Ch 27:19 , 2 Chronicles 17:7; 2 Chronicles 34:12 ). On the Chronicler’s use of such names, see G. B. Gray, op. cit ., pp. 170 190.

G. B. Gray.

American Tract Society Bible Dictionary

1. The chief officer of king Ahab's household, who preserved the lives of one hundred prophets from the persecuting Jezebel, by concealing them in two caves and furnishing them with food, 1 Kings 18:4 .

2. The fourth of the minor prophets, supposed to have prophesied about 587 B. C. It cannot indeed be decided with certainty when he lived, but it is probable that he was contemporary with Jeremiah and Ezekiel, who denounced the same dreadful judgments on the Edomites, as the punishment of their pride, violence, and cruel insulting over the Jews after the destruction of their city. The prophecy, according to usher, was fulfilled about five years after the destruction of Jerusalem.

3. Eight or ten others of this name are mentioned in 1 Chronicles 3:21 7:3 8:38 9:16,44 12:9 27:19 2 Chronicles 17:7 34:12 Ezra 8:9 Nehemiah 10:5 .

Holman Bible Dictionary

1 Kings 18:3-1621 Chronicles 3:2131 Chronicles 7:341 Chronicles 8:381 Chronicles 9:4451 Chronicles 9:1661 Chronicles 12:8-971 Chronicles 27:1982 Chronicles 17:7-92 Chronicles 34:12Ezra 8:9Nehemiah 9:38Nehemiah 10:511Nehemiah 12:25

People's Dictionary of the Bible

Obadiah (ôla-dî'ah or ŏb'a-dî'ah), servant of Jehovah. The name of 13 persons in Scripture. The most noted of these were: 1. The officer of Ahab's court who hid 150 prophets from Jezebel. 2. The prophet whose prophecy is placed fourth among the minor prophecies. Absolutely nothing is known of his life. His prophecy was possibly uttered subsequently to b.c. 588, as we draw from verse 11. The captivity of this verse is in all probability that by Nebuchadnezzar in b.c. 588.

Prophecy of, contains a general accusation of Edom, and an account of the prosperity of Zion when Jacob should return from his captivity and Esau be discomfited. There is a striking resemblance between the first nine verses of this prophecy and Jeremiah 49:7-16. One prophet must have read the other's prophecy.

Watson's Biblical & Theological Dictionary

the prophet is thought to have been the same as the governor of Ahab's house, 1 Kings 18:3 , &c; and some are of opinion, he was that Obadiah whom Josiah made overseer of the works of the temple, 2 Chronicles 34:12 . Indeed, the age in which this prophet lived is very uncertain. Some think that he was contemporary with Hosea, Amos, and Joel; while others are of opinion that he lived in the time of Jeremiah and Ezekiel, and that he delivered his prophecy about B.C. 585, soon after the destruction of Jerusalem by Nebuchadnezzar. His book, which consists of a single chapter, is written with great beauty and elegance, and contains predictions of the utter destruction of the Edomites, and of the future restoration and prosperity of the Jews.

Easton's Bible Dictionary

A prophet, fourth of the minor prophets in the Hebrew canon, and fifth in the LXX. He was probably contemporary with Jeremiah and Ezekiel. Of his personal history nothing is known.

Copyright StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography InformationEaston, Matthew George. Entry for 'Obadiah'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/o/obadiah.html. 1897.

Bridgeway Bible Dictionary

The Bible mentions at least twelve people named Obadiah. The most important is the prophet who wrote about the Edomites (see OBADIAH, BOOK OF). Of the remainder, the best known is the manager of Ahab’s royal household. When all around him were worshipping Baal, this man remained faithful to God. He protected God’s prophets from Jezebel’s violence, and on one occasion carried a message from Elijah to Ahab (1 Kings 18:1-16).

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

(Heb. Obadyah', עֹבִדְיָה , servant of Jehovah [1 Chronicles 3:21; 1 Chronicles 7:3; 1 Chronicles 8:38; 1 Chronicles 9:16; 1 Chronicles 9:44; Ezra 8:9; elsewhere the lengthened form, Obadya'hu, עֹבִדְיָהוּ ]; Sept. variously, Ἀβδίας, Ἀβδιάς, Ἀβδείας, Ἀβδία, Ἀβαδία, Ο᾿βδία, Ο᾿βδιά; v. r. Ἀβδειάς, Ο᾿βδιάς ), a frequent name among the Hebrews, corresponding to the Arabic Abdallah.

1. The second in order of the eleven lion-faced Gadites, captains of the host, who joined David's standard at Ziklag (1 Chronicles 12:9). B.C. 1054.

2. The father of Ishmaiah, which latter was chief of the tribe of Zebulon in David's reign. (1 Chronicles 27:19). B.C. ante 1014.

3. According to the received text, the third named of the five sons of Izrahiah, a descendant of Issachar, and a chief man of his tribe (1 Chronicles 7:3). Four only, however, are mentioned, and the discrepancy is rectified in four of Kennicott's MSS., which omit the words "and the sons of Izrahiah," thus making Izrahiah the brother, and not father, of Obadiah. and both sons of Uzzi. The Syriac and Arabic versions follow the received text, but read "four" instead of "five" (Smith). The latter is the less probable reading, as the other can be readily explained as an error of repetition. The five "sons" are doubtless here descendants, of the time of David. B.C. cir. 1014.

4. The second named of five nobles ("princes") whom king Jehoshaphat sent as itinerant teachers in the cities of Judah (2 Chronicles 17:7). B.C. 909.

5. An officer of high rank in the court of Ahab, who is described as "over the house," that is, apparently, lord high chamberlain, or mayor of the palace (1 Kings 18:3). — B.C. cir. 904. His influence with the king must have been, great to enable him to retain his position, though a devout worshipper of Jehovah, during the fierce persecution .of the prophets by Jezebel. At the peril of his life he concealed a hundred of them ins caves, and fed them there with bread and. water. But he himself does not seem to have been suspected (1 Kings 18:4; 1 Kings 18:13). The occasion upon which Obadiah appears in the history shows the confidential nature of his office. In the third year of the terrible famine with which Samaria was visited, when the fountains and streams were dried up in consequence of the long- continued drought, and horses and mules were perishing for lack of water, Ahab and Obadiah divided the land between them, and set forth, each unattended, to search for whatever remnants of herbage might still be left around the springs and in the fissures of the river-beds. Their mission was of such importance that it could only be entrusted to the two principal persons in the kingdom. Obadiah was startled on his solitary journey by the abrupt apparition of Elijah, who had disappeared since the commencement of the famine, and now commanded him to announce to Ahab, "Behold Elijah!" He hesitated, apparently afraid that his long-concealed attachment to the worship of Jehovah should thus be disclosed and his life fall a sacrifice. At the same time he was anxious that the prophet should not doubt his sincerity, and appealed to what he had done in the persecution by Jezebel. But Elijah only asserted the more strongly his intention of encountering Ahab, and Obadiah had no choice but to obey (1 Kings 18:7-16). The interview and its consequences belong to the history of Elijah (q.v.). According to the Jewish tradition preserved in Ephrem Syrus (Assemani, Bibl. Or. Clem. p. 70), Obadiah the chief officer of Ahab was the same with Obadiah the prophet. He was of Shechem in the land of Ephraim, and a disciple of Elijah, and was the third captain of fifty who was sent by Ahaziah (2 Kings 1:13). After this he left the king's service, prophesied, died, and was buried. The "certain woman of the wives of the sons of the prophets" who came to Elisha (2 Kings 4:1) was, according to the tradition in Rashi, his widow.

6. The fifth named of the six sons of Azel (1 Chronicles 8:38; 1 Chronicles 9:44), and a descendant of Jonathan, son of Saul, in the tenth generation. B.C. cir. 720.

7. A Merarite Levite, who with Jahath was overseer of the workmen in the restoration of the Temple under Josiah (2 Chronicles 34:12). B.C. 623.

8. The fourth of the minor prophets, according to the arrangement of the Hebrew and English texts, and the fifth in that of the Septuagint. As we know nothing certain of him except what we can gather from the very short prophecy which bears his name, we shall find it most convenient; to consider him personally in connection with his book. In doing this we gather together whatever is available in the ancient testimony with the modern speculations upon it.

I. Date. — The attempts to identify him with one or other of the persons of the same name mentioned in Scripture are mere unfounded conjectures. Entirely baseless also is the suggestion of Augusti (Einleit. § 225) that עבדיה, in the title of this prophecy, is an appellative=a servant of Jehovah, or "some pious person; "for the word is never so used, and all the ancient versions give it as a proper name; nor is there any ground for the assertion of Abarbanel that he was an Idumnean, who, on becoming a proselyte to Judaism, took' the name of servant or worshipper of Jehovah (Praef. in Ezech. p. 153, Colossians 4; see also Jarchi on ver. 1 of the Prophecy). The: Targum on 2 Kings 4:1, and Josephus (Ant. 9:2), followed by Christians, e.g. Jerome, as well as Jews, e.g. Kimchi, Abarbanel, etc., identify this Obadiah with the husband of that woman "of the wives of the sons of the prophets" who sought the protection of Elisha for her two sons from their father's creditor (2 Kings 4:1); for of Obadiah, the governor of Ahab's house; it is said that he "feared the Lord greatly," and of the husband of this widow that he "did fear the Lord;" and it is supposed that the gift of prophecy was conferred on him as a reward for his singular faith and clemency.

The question of his date must depend upon the interpretation of the 11th and 20th verses of his prophecy. He there speaks of the conquest of Jerusalem and the captivity of Jacob. If he is referring to the well-known captivity by Nebuchadnezzar, he must have lived at the time of the Babylonian captivity, and prophesied subsequently to the year B.C. 588. If, further, his prophecy against Edom found its first fulfillment in the conquest of that country by Nebuchadnezzar in the year B.C. 583, we have its date fixed. It must have been uttered at some time in the five years which intervened between these two dates.

Jager (so also Jahn and others) argues at length for an earlier date. He admits that 2 Kings 4:11 refers to a capture of Jerusalem, but maintains that it may apply to its capture by Shishak in the reign of Rehoboam (1 Kings 14:25; 2 Chronicles 12:2); by the Philistines and Arabians in the reign of Jehoram (2 Chronicles 21:16); by Joash in the reign of Amaziah (25:22): or by the Chaldaeans in the reigns of Jehoiakim and of Jehoiachin (2 Kings 24:2; 2 Kings 24:10). The Idumseans might, he argues, have joined the enemies of Judah on any of these occasions, as their inveterate hostility from an early date is proved by several passages of Scripture, e.g. Joel 3:19; Amos 1:11. He thinks it probable that the occasion referred to by Obadiah is the capture of Jerusalem by the Ephraimites in the reign of Amaziah (2 Chronicles 25:22). The utmost force of these statements is to prove a possibility. Hengstenberg (Gesch. Bileams, p. 253), Havernick (Einleit. 2:321), and Caspari (Der Proph. Obadjah), while admitting that the prophecy relates to the time of the captivity, would assign an earlier date to its composition, placing that in the reign of Uzziah, and regarding the reference to the Chaldaean invasion as prophetic.

The only argument of any weight for the early date of Obadiah is his position in the list of the books of the minor prophets. Why should he have been inserted between Amos and Jonah if his date is about B.C. 585? Schnurrer seems to answer this question satisfactorily when he says that the prophecy of Obadiah is an amplification of the last five verses of Amos. and was therefore placed next after the book of Amos. The conclusion in favor of the later date assigned to him is that of most critics, including Pfeiffer, Schnurrer, Rosenmü ller, De Wette, Hendewerk, and Maurer, and the English commentators generally.

II. Originality. — The exceeding brevity of this prophecy gives no good reason to regard it (with Eichhorn and others) as only a fragment of a longer writing. It is a compact and complete composition, and has no appearance of having been detached from another work.

From a comparison of Obadiah 2 Chronicles 25:1-4 with Jeremiah 49:14-16; Obadiah Jeremiah 49:6 with Jeremiah 49:9-10; and Obadiah Jeremiah 49:8 with Jeremiah 49:7, it is evident that there was some connection between the two works. It is not easy observes Calmet, to decide whether one of the two was copied from the other, or whether both were borrowed from a common source (see Horne's Introd. 2:955, 10th ed.); but from the fact that Jeremiah had made use of the writings of other prophets also, it has generally been concluded that Obadial was the original writer (see Eichhorn, Einleit. § 512; Rosenmü ller, Scholia, and Jager, Ueb. die Zeit Obadiah's). That Obadiah borrowed from Jeremiah has been maintained by Credner, De Wette, and others. De Wette supposes (Introd. § 235) that Obadiah made use of Jeremiah from recollection; Bertholdt (Einl. 4:1627) that no prophet of the name ever lived. Those who give an early date to Obadiah thereby settle the question of borrowing, — Those who place him later leave the question open, as he would in that case be a contemporary of Jeremiah. Luther holds that Obadiah followed Jeremiah. — Schnurrer makes it more probable that Jeremiah's prophecy is an altered form of Obadiah's. Eichhorn, Schultz, Rosenmü ller, and Maurer agree with him. Whatever be the relation of Jeremiah to Obadiah, Obadiah is independent of Jeremiah. The verses common to the two form in Obadiah one compact, consecutive, progressive piece, in Jeremiah they are scattered and disjointed. This feeling was so powerful with Ewald that he could not regard Obadiah as the follower of Jeremiah, but concluded that Obadiah 1:1-10 and Obadiah 1:17-18 belonged to an earlier prophet, and had been appropriated bodily by Obadiah, i.e. the writer of the present book, and freely used by Jeremiah (Propheten, 1:399). Stahelin, too, under the same feeling, though he regards Jeremiah's original prophecy as having preceded Obadiah's, yet fancies that Jeremiah in his latest revision of his prophecies used Obadiah, and embodied much of him in his own work! (Einl. p. 312). Bleek, who also considers Jeremiah prior to Obadiah, yet comes to this conclusion because he fancies the day of Jacob's calamity can be no other than the Chaldaean conquest; still he does not bring the question to the test of a comparison of the two prophets (Einl. p. 537).

There are likewise remarkable coincidences between Obadiah and others of the minor prophets, especially Joel. Both call the treatment of Judah by Edom violence (Joel 4:19; Obadiah 1:10, comp. Amos 1:11); both complain of the carrying off a great spoil from Jerusalem (Joel 4:5; Obadiah 1:11); both say it was done by strangers (Joel 4:17; Obadiah 1:11): both use the formula, cast lots on Jerusalem (Joel 4:3; Obadiah 1:1; again in Nahum 1:10); both speak of the day of the Lord (Joel 4:14; 1:15; Obadiah 1:15); both make prominent the idea of requital in that day (Joel 4:4, 7; Obadiah 1:15); both speak of the remnant or refuge that shall be in that day (Joel 3:5; Obadiah 1:17), both saying it shall be on Mount Zion (Joel 3:5; Obadiah 1:17), and both that it shall be holy (Joel 4:17; Obadiah 1:17); both employ the simile of fire for a destroyer (Joel 2:3; Joel 2:5; Obadiah 1:18); and both clinch their predictions against Jerusalem's foes and invaders with the formula, For the Lord hath said it (Joel 4:8; Obadiah 1:18). The correspondences with Amos are fewer, consisting mainly in the similarity of their allusions to Edom, the absorption of which by Israel is predicted by both (Amos 9:12; Obadiah 1:21), an advance over Joel, who merely predicts Edom's destruction.

III. Contents, and their Verification. — The book of Obadiah is a sustained denunciation of the Edomites, melting, as is the wont of the Hebrew prophets (comp. Joel 3; Amos 9), into a vision of the future glories of Zion, when the arm of the Lord should have wrought her deliverance and have repaid- double upon her enemies. Previous to the captivity, the Edomites were in a similar relation to the Jews with that which the Samaritans afterwards held. They were near neighbors, and they were relatives. The result was that intensified hatred which such conditions are likely to produce, if they do not produce cordiality and good-will. The Edomites are the types of those who ought to be friends and are not — of those who ought to be helpers, but in the day of calamity are found "standing on the other side." The prophet first touches on their pride and self-confidence, and then denounces their "violence against their brother Jacob" at the time of the capture of Jerusalem. There is a sad tone of reproach in the form into which he throws his denunciation, that contrasts with the parallel denunciations of Ezekiel (25 and 35), Jeremiah (Lamentations 4:21), and the author of the 137th Psalm, which seem: to have been uttered on the same occasion and for the same cause. The Psalmist's "Remember the children of Edom, O Lord, in the day of Jerusalem, how they said, Down with it, down with it, even to the ground!" coupled with the immediately succeeding imprecation on Babylon, is a sterner utterance, by the side of which the "Thou shouldest not" of Obadiah appears rather as the sad remonstrance of disappointment. He complains that they looked on and rejoiced in the destruction of Jerusalem; that they triumphed over her and plundered her; and that they cut off the fugitives who were probably making their way through Idumaea to Egypt.

The last six verses are the most important part of Obadiah's prophecy. The vision presented to the prophet is that of Zion triumphant over the Idumaeans and all her enemies, restored to her ancient possessions, and extending her borders northward and southward and eastward' and westward. He sees the house of Jacob and the house of Joseph (here probably denoting the ten tribes and the two) consuming the house of Esau as fire devours stubble (Lamentations 4:18). The inhabitants of the city of Jerusalem, now captive at Sepharad, are to return to Jerusalem, and to occupy not only the city itself, but the southern tract of Judaea (Lamentations 4:20). Those who had dwelt in the southern tract are to overrun and settle in Idumaea (Lamentations 4:19). The former inhabitants of the plain country are also to establish themselves in Philistia (ibid.). To the north the tribe of Judah is to extend itself as far as the fields of Ephraim and Samaria, while Benjamin, thus displaced, takes possession of Gilead (ibid.). The captives of the ten tribes are to occupy the northern region from the borders of the enlarged Judah as far as Sarepta, near Sidon (Lamentations 4:20). What or where Sepharad is no one knows. The Sept., perhaps by an error of the copyist, reads Ε᾿φραθά . Jerome's Hebrew tutor told him the Jews held it to be the Bosporus. Jerome himself thinks it is derived from an Assyrian word meaning "bound" or "limit," and understands it as signifying "scattered abroad." So Maurer, who compares οἱ ἐν τῇ διασπορᾶ '/ of James 1:1. Hardt, who has devoted a volume to the consideration of the question, is in favor of Sipphara in Mesopotamia. The modern Jews pronounce for Spain. Schultz is probably righti in saying that it is some town or district in Babylonia, otherwise unknown.

The question is asked, Have the prophet's denunciations of the Edomites been fulfilled, and has his vision of Zion's glories been realized? Typically, partially, and imperfectly they have been fulfilled, but, as Rosenmü ller justly says, they await a fuller accomplishment. The first fulfillment of the denunciation on Edom in all probability took place a few years after its utterance. For we read in Josephus (Ant. 10:9, 7) that five years after the capture of Jerusalem Nebuchadnezzar reduced the Ammonites and Moabites, and after their reduction made an expedition into Egypt. This he could hardly have done without at the same time reducing Idumaea. A more full, but still only partial and typical fulfillment took place in the time of John Hyrcanus, who utterly reduced the Idumaeans and only allowed them to remain in their country on the condition of their being circumcised and accepting the Jewish rites, after which their nationality was lost forever (Joseph. Ant. 13:9, 1). Similarly the return from the Babylonian captivity would typically and imperfectly fulfill the promise of the restoration of Zion and the extension of her borders. But "magnificentior sane est haec promissio quim ut ad Sorobabelica aut Macabaica tempora referri possit," says Rosenmü ller on James 1:21; and "necessitas cogit ut omnia ad praedicationem evangelii referamus," says Luther. The full completion of the prophetical descriptions of the glories of Jerusalem — the future golden age towards which the seers stretched their hands with fond yearnings — is to be looked for in the Christian, not in the Jewish Zion — in the antitype rather than in the type. Just as the fate of Jerusalem and the destruction of the world are interwoven and interpenetrate each other in the prophecy uttered by our Lord on the mount, and his words are in part fulfilled by the one event, but only fully accomplished in the other, so in figure and in type the predictions of Obadiah may have been accomplished by Nebuchadnezzar, Zerubbabel, and Hyrcanus,but their complete fulfillment is reserved for the fortunes of the Christian Church and her adversaries. Whether that fulfillment has already occurred in the spread of the Gospel through the world, or whether it is yet to come (Revelation 20:4), or whether, being conditional, it is not to be expected save in a limited and curtailed degree, is not to be determined here.

The book of Obadiah is a favorite study of the modern Jews. It is here especially that they read the future fate of their own nation and of the. Christians. Those unversed in their literature may wonder where the Christians are found in the book of Obadiah. But it is a fixed principle of rabbinical interpretation that by Edomites is prophetically meant Christians, and that by Edom is meant Rome. Thus Kimchi (on Obadiah) lays it down that "all that the prophets have said about the destruction of Edom in the last times has reference to Rome." So rabbi Bechai, on Isaiah 66:17; and Abarbanel has written a commentary on Obadiah resting on this hypothesis as its basis. Other examples are given by Buxtorf (Lex. Talm. in voc. אּדֵוֹם, and Synagoga Judaica). The reasons of this rabbinical dictum are as various and as ridiculous as might be imagined. Nachmanides, Bechai, and Abarbanel say that Janus, the first king of Latium, was grandson of Esau. Kimchi (on Joel 3:19) says that Julius Caesar was an Idumaean. Scaliger (ad Chron. Euseb. n. 2152) reports, "The Jews, both those who are comparatively ancient and those who are modern, believe that Titus was an Edomite, and when the prophets denounce Edom they frequently refer it to Titus." Aben-Ezra says that there were no Christians except such as were Idumaeans until the time of Constantine, and that Colstantine having embraced their religion, the whole Roman empire became entitled Idumaean. Jerome says that some of the Jews read רוּמָה, Rome, for דּוּמָה, Dumrah, in Isaiah 21:11. Finally, some of the rabbins, and with them Abarbanel, maintain that it was the soul of Esau which lived again in Christ. The color given to the prophecies of Obadiah, when looked at from this' point of view, is most curious. The following is a specimen from Abarbanel on Isaiah 21:1 :

"The true explanation, as I have said, is to be found in this: The Idumaeais, by which. as I have shown, all. the Christians are to be understood (for they took their origin from Rome), will go up to lay waste Jerusalem, which is the seat of holiness, and where the tomb of their God Jesus is, as indeed they have several times gone up already."

Again, on Isaiah 21:2 :

"I have several times shown that from Edom proceeded the kings who reigned in Italy, and who built up Rome to be great among the nations and chief among the provinces; and in this way Italy and Greece and all the western provinces became filled with Idumaeans. Thus it is that the prophets call the whole of that nation by the name of Edom." On Isaiah 21:8 :

"There shall not be found counsel or wisdom among the Edomitish Christians when they go up to that war."

On Isaiah 21:19: "Those who have gone as exiles into the Edomites', that is, into the Christians' land, and have there suffered affliction, will deserve to have the best part of their country and their metropolis as Mount Seir." On Isaiah 21:20: "Sarepta" is "France;" "Sepharad" is "Spain." The "Mount of Esau," in Isaiah 21:21, is "the city of Rome," which is to be judged; and the Saviors are to be "the [Jewish] Messiah and his chieftains," who are to be "Judges."

IV. Style, etc. — The language of Obadiah is pure; but Jahn and others have observed that he is inferior to the more ancient prophets in his too great addiction to the interrogatory form of expression (see Isaiah 21:8). His sentiments are noble, and his figures bold and striking (De Wette's Introd. Engl. transl.). De Wette's tradslator observes that his hatred towards other nations is not so deep and deadly as that of some of his younger contemporaries.

V. Commentaries. — The special exegetical helps on this prophecy are the following: Ephraem Syrus, Explanatio (in Svriac, in his Opp. v. 269); Jerome, Commentarius (in Opp. 2:145); Hugo a St. Vietore, Annotationes (in Opp. i); Luther, Enarratio (in Opp. 3:538); Regius, Commentariolus (Cellee, 1537, 4to; also in Opp. 3:100); Draconites, Commentariolus (Argent. 1538, 8vo; Rost. 1548, 8vo; 1598, 4to); Del Castillio, Commentarius (Romans 1556, 4to); Pontac, Commentarii [Rabbinic, includ. other books] (Par. 1566; Heb. oniy, Jena, 1678, 8vo); Grynaeus, Commentarius (Basil. 1-84, 8vo); De Leon, Commentarius [includ. Gal.] (Salmant. 1589, 4to); Drusius, Lectiones [includ. other books] (Lugd. 1595, 8vo); Leucht, Erklarung (Darmst. 1606, 4to); Reynolds, Application (Lond. 1613, 4to); Reuter, Commentarius (Fr. ad Od. 1617, 4to); Gesner, Commentarius (Hamb. 1618, 8vo); Zierlin, Erkldrung (Rotenb. 1620, 4to); Mercier, Commentarii [from the Rabbins, includ. other books] (Lugd. 1621, 4to); Tarnovius, Commentarius (Rost. 1624, 4to); Marbury, Commentarii (Lond. 1639, 4to); Ellis, Commentarius (ibid. 1641, 8vo); Konig, Dissertationes (Alt. 1647, 4to); Leusden, Commentarii [from the Rabbins, includ. Joel] (Ultraj. 1657, 8vo); Stephens, Raslzi's Comment. [in Heb., includ. other books] (Par. 1658, 4to); Pilkington, — Exposition [includ. Hag.] (Lond. 1662, 8vo; also in Works, p. 201); Pfeiffer. Commentarius (Vitemb. 1666, 1670, 4to); Croze, Commentarius [Rabbinical] (Brem. 1673, 4to); Wasmuth, Raslzi Comment. [in Heb.] (Jen. 1678, 8vo); Acoluthus, Annotationes [on the Armen.] (Lips. 1680, 4to); Leigh, Commentariius (Hafn. 1697, 4to); Heupel, Annotationes (Argent. 1699, 4to); Outhof, Verklaaring (Gron. 1700, 8vo; Dort, 1730; 4to); Zierold, Erkldruing (Frankf. and Leips.' 1719 4to); Abresch, Specim. philol. [on vers. 18] (Fr. ad M. 1757, 4to); Schror, Erlauterung (Bresl. and Leips. 1766, 8vo); Happach, Anmerk. (Coburg, 1779, 8vo); Kohlers, Anmerk. [on certain parts] (in Eichhorn's Repert. 15:250); Schnurrer, Dissertatio (Tubing. 1787, 4to; also in his Dissertatt. p. 383); Holzapfel, Er'laute'ru.g (Rinteln, 1796, 8vo); Plum, Observationes [includ. Hab.] (Gotting. 1796, 8vo),— Grimm, Editio [onn the Syriac, includ. Jonah]. (Duisi. 1799, 8vo); Venema, Lectt. (in Ousc. Ultraj. 1810); Krahmer, Obser-vationes [on parts] (Marb. 1834, 8vo); Hendewerk, Enucleatio (Regiom. 1836, 8vo); Jager, Zeitalter Ob. (Tubing. 1837, 8vo); Caspari, Auslegung (Leips. 1842, 8vo; also in Delitzsch and Caspari's Exeg, Handb.). (See Minor Prophets).

9. A descendant of David (1 Chronicles 3:21), probably the son of Arnan (as the Sept. and Vulg. have it, reading בְּנוֹ, "his son," instead of בְּנֵי, "sons of"); apparently the same with JUDA (Luke 3:26) and ABIUD (Matthew 1:13) of Christ's genealogy (q.v.). B.C. cir. 470.

10. The son of Jehiel, and descendant of Joab, who led back from captivity. under Ezra, a company containing two hundred and eighteen male kinsmen (Ezra 8:9). B.C. 459.

11. A Levite, son of Shemaiah, and descended from Jeduthun (1 Chronicles 9:16). He appears to have been a principal musician in the Temple choir in the time of Nehemiah (Nehemiah 12:25). B.C. cir. 446. It is evident, from a comparison of the last-quoted passage with 1 Chronicles 9:15-17 and Nehemiah 11:17-19, that the first three names, "Mattaniah, Bakbukiah, and Obadiah," belong to Nehemiah 11:24, and the last three, "Meshullam, Talmon, Akkub," were the families of porters. The name is omitted in the Vat. MS. in Nehemiah 12:25, where the Codex Fred. Aug. has Ο᾿βδίας and the Vulg. Obedia. In Nehemiah 11:17 this Obadiah is called "ABDA, the son of Shammua."

12. One of the priests who joined in the covenant with Nehemiah (Nehemiah 10:5). B.C. 410.

Obadiah, a name common to many distinguished Jewish writers, of whom the following are especially noteworthy:

1. OBADIAH DI BOZZOLO, so called from his native place, Bozaolo, in Italy, flourished about the beginning of the 14th century, and wrote בְּאֵר מִיַם חִיַּים, cabalistic expositions and explanations of the Jewish ritual, consisting of four parts, of which the first part, entitled עֵצ חִיַּים, "the tree of life," treats of meals; the second, מְקוֹר חִיַּים, "the fountain of life," treats of what is to be done when going to bed; the third, חִיַּאּם דֶּרֶךְ, "the way of life," treats of the reading of the law in the original and in the Chaldee paraphrase; and the fourth part, entitled אוֹרִח חִיַּים, "the path of life," treats, of mystic thoughts during prayer. Only the first two parts were printed (Salonica, 1546), but the whole work is to be found in MS. in the Oppenheim Library. See First, Bibl. Jud. 1:129; Wolf, Bibl. Hebr. 1:375; 3:260; Jocher, Allgemeines GelehrtenLexikon, s, v.

2. OBADIAH BEN-DAVID, who flourished about 1322, and wrote פהַ קַדּוּשׁ הִחֹדֶשׁ לְהָר מבם, a commentary on that section of Maimonides's (q.v.) Jad ha-Cheraka which treats on the Jewish calendar and astronomy, reprinted in the-edition of the Jad ha-Cheraka ed. by D. N. Torres (Amst. 1702, fol, and often since). See Fiirst, Bibl. Jud. 3:43; Wolf, Bibl. Hebr. 1:938 sq.; 3:865 sq.; Jocher, Allgemeinnes Gelehrten-Lexikon, s.v.

3. OBADIAH DA BERTINORE, who flourished A.D. 1470-1520, was a native of Citta di Castello, in the Romagna, Italy. In the year 1488 he left his native place for Palestine, where he soon occupied a high position; having been appointed chief rabbi at Jerusalem. This eminent place he held until his death, which occurred in 1520. He is especially known in Jewish literature for his commentary on the Mishna, the מַשְׁנָה פֵּרוּשׁ עִל שַׁשָּׁהסַדְרֵי, which is generally reprinted in the editions of the Mishla, and which has also been translated into Latin by Surenhusius in his excellent edition of the Mishna. Obadiah also wrote a commentary on Ruth, entitled פֵּרוּשׁ עִל רוּת, printed at Cracow under the title מַדְרִשׁ רוּת, and reprinted in the collection מַקְרָא קֹדֶש ׁ (Venice, 1585). Besides, he wrote a super- commentary on Rashi's commentary on the Pentateuch, entitled עֲמִר נְקֵא (Pisa, 1810; Sdilikow, 1837; Czernowitz, 1857). See Furst, Bibl. Jud. 1:113 sq.; Wolf, Bibl. Hebr. 1:938; 3:865; De Rossi, Dizionario storico degli autori Ebrei (Germ. transl. by Hamberger); Jost, Gesch. d. Judenth . u. sSekten, 3:129; Gratz, Gesch. d. Juden, viii,' 259 sq. (2d ed. Leips. 1875, p. 248 sq., 280); 9:28 sq.; Cassel, Leitfaden fuir jid. Geschichte u. Literatur (Berl. 1872), p. 91, 107; Coxforte, Kore ha-Dorot, p. 30 b; Miscellany of Hebrew Literature (Lond. 1872, 1:113-150), where two letters of Obadiah are given from a Hebrew. MS., containing his travels from Italy to Palestine.

4. OBADIAH BEN-JACOB DE SFORNO, who figured as physician, divine, and commentator, was a native of Cesena, in Italy, and was born about the year 1470. In the year 1498 we meet him at Rome, as the teacher of the famous Reuchlin, whom he instructed in the Hebrew language. He then settled at Bologna, where he practiced medicine until his death in 1550. He wrote אוֹר יי, A Commentary on the Pentateuch (Venice, 1567): — A Commentary on the Song of Songs and Koheleth (ibid. 1567): — A Commentary on Job, entitled מַשְׁפִּט צֶדֶק (ibid. 1590): A Commentary on the Psalms (ibid. 1586): — A Commentary on Ruth: — A Commentary on the Later Prophets (i.e. Isaiah, Jeremiah, and Ezekiel); all these commentaries are reprinted in the Rabbinical Bible, entitled קְהַלִּת משֶׁה, edited by Frankfurter (q.v.) (Amst. 1724-1727, 4 vols. fol.): — A commentary on the treatise Aboth, פֵּרוּשׁ עִל פַּרְקֵי אָבוֹת reprinted in the Machasor of Bologna, 1541: — A treatise on metaphysics, entitled סֵ אוֹר עִמַּים (Bologna, 1537), against. atheists and Epicureans. Of this treatise Sforno made a Latin translation, which, with the commentary on Ecclesiastes, he dedicated to king John II of France. Besides, he also wrote some other works which have not as yet been published. See Furst, Bibl. Jud. 3:319; De Rossi, Dizionario storico degli autori Ebrei, p. 295 (Germ. transl. by Hamberger); Wolf, Biblioth. Hebr. 1:938-40; 3:866 sq.; 4:939; Da Costa, Israel and the Gentiles, p. 487; Jost, Gesch. d. Juden. u. s. Sekten, 3:121; Gritz, Gesch. d. Juden, 9:50, 94, 235; Etheridge, Introduction to Hebrew Literature, p. 414; Steinschneider, Catalogus librosrum Hebr. in Bibliotheca Bodleiana, col. 2075; Kitto, Cyclop. s.v. Sforno; Jahrbuch der Gesch. d. Judeni u. d. Judenthums, 2:345. (B. P.)

Kitto's Popular Cyclopedia of Biblial Literature

Obadi´ah (servant of Jehovah), the name of several persons mentioned in Scripture.

Obadiah, the fourth of the Minor Prophets according to the Hebrew, the fifth according to the Greek, and the eighth according to chronological arrangement, is supposed to have prophesied about the year B.C. 599. We have however, but a small fragment of his prophecies, and it is impossible to determine anything with certainty respecting himself or his history. It is evident from that he prophesied while Jerusalem was subjected to the yoke of the Chaldeans, and after the expatriation of several of the citizens—which refers him to the period after the seventh year of the captivity, B.C. 599. From a comparison of , with; , with; and , with , it is evident that one of these prophets had read the other's work. It is not easy, observes Calmet, to decide which of the two copied from the other; but from the fact that Jeremiah had made use of the writings of other prophets also, it has been generally concluded that Obadiah was the original writer.

His prophecies are directed against the Edomites, and in this respect correspond with , , , and . He menaces Edom with destruction for their hostile feeling towards Judah, and their insulting conduct towards the Hebrews when Jerusalem was taken but consoles the Jews with a promise of restoration from their captivity, when the Hebrews and the Ten Tribes shall repossess both their land and that of Edom and Philistia—a prophecy which was fulfilled in the time of the Maccabees, under John Hyrcanus, B.C. 125.

The language of Obadiah is pure; but Jahn and others have observed that he is inferior to the more ancient prophets in his too great addiction to the interrogatory form of expression (see ). His sentiments are noble, and his figures bold and striking.

Obadiah, the governor of King Ahab's household, and high in the confidence of his master, notwithstanding his aversion to the idolatries which the court patronized. In the persecution raised by Jezebel, Obadiah hid one hundred of the Lord's prophets in caves, and supplied them secretly with nourishment during the famine. It was this person, when sent out to explore the country in the vain search of pasture unconsumed by the drought, whom Elijah encountered when about to show himself to Ahab, and who was reluctantly prevailed upon to conduct the prophet to his master , B.C. 906.

One of the heroes of the tribe of Gad, who joined David at Ziklag .

One of the nobles whom Jehoshaphat sent to teach in the cities of Judah .

One of the Levites who presided over the restoration of the temple under Josiah .

Obadiah, the head of a party, consisting of 218 males, with females and children in proportion, who returned with Ezra from Babylon .

One of the priests who sealed the written covenant which Nehemiah caused the people to enter into .

Other persons of this name occur in;;;;; .

International Standard Bible Encyclopedia

ō - ba - dı̄´a ( עבדיה , ‛ōbhadhyāh , more fully עבדיהוּ , ‛ōbhadhyāhū , "servant of Yahweh"):

(1) The steward or prime minister of Ahab, who did his best to protect the prophets of Yahweh against Jezebel's persecution. He met Elijah on his return from Zarephath, and bore to Ahab the news of Elijah's reappearance (1 Kings 18:3-16 ).

(2) The prophet (Obadiah 1:1 ). See Obadiah , Book Of .

(3) A descendant of David (1 Chronicles 3:21 ).

(4) A chief of the tribe of Issachar (1 Chronicles 7:3 ).

(5) A descendant of Saul (1 Chronicles 8:38; 1 Chronicles 9:44 ).

(6) A L evite descended from Jeduthun (1 Chronicles 9:16 ), identical with Abda (Nehemiah 11:17 ).

(7) A chief of the Gadites (1 Chronicles 12:9 ).

(8) A Z ebulunite, father of the chief Ishmaiah (1 Chronicles 27:19 ).

(9) One of the princes sent by Jehoshaphat to teach the law in Judah (2 Chronicles 17:7 ).

(10) A M erarite employed by Josiah to oversee the workmen in repairing the temple (2 Chronicles 34:12 ).

(11) The head of a family who went up with Ezra from Babylon (Ezra 8:9 ).

(12) One of the men who sealed the covenant with Nehemiah (Nehemiah 10:5 ).

(13) A gate-keeper in the days of Nehemiah (Nehemiah 12:25 ).

The name "Obadiah" was common in Israel from the days of David to the close of the Old Testament. An ancient Hebrew seal bears the inscription "Obadiah the servant of the King."

The Nuttall Encyclopedia

A Hebrew prophet who appears to have lived about 588 B.C., shortly after the destruction of Jerusalem, at which the Edomites had assisted, and whose prophecy was written to assure the exiles in Babylon that the judgment of God had gone forth against Edom, and that with the execution of it Israel would be restored.