the prophet is thought to have been the same as the governor of Ahab’s house, 1Ki 18:3, &c; and some are of opinion, he was that Obadiah whom Josiah made overseer of the works of the temple, 2Ch 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.
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 Oba 1:20 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 Oba 1:1-4, with Jer 49:14-16; Oba 1:6, with Jer 49:9-10; and Oba 1:8, with Jer 49:7, 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 Amo 1:11, Jer 49:22, Eze 25:12-14, and Psa 137:7. He menaces Edom with destruction for their hostile feeling towards Judah, and their insulting conduct towards the Hebrews when Jerusalem was taken (Oba 1:11-12); 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 Oba 1:8). 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 (1Ki 18:4-16), B.C. 906.
One of the heroes of the tribe of Gad, who joined David at Ziklag (1Ch 12:9).
One of the nobles whom Jehoshaphat sent to teach in the cities of Judah (2Ch 17:7).
One of the Levites who presided over the restoration of the temple under Josiah (2Ch 34:12).
Obadiah, the head of a party, consisting of 218 males, with females and children in proportion, who returned with Ezra from Babylon (Ezr 8:9).
One of the priests who sealed the written covenant which Nehemiah caused the people to enter into (Neh 10:5).
Other persons of this name occur in 1Ch 3:21; 1Ch 7:3; 1Ch 8:38; 1Ch 9:16; 1Ch 9:44; 1Ch 27:19.
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, 1Ki 18:4 .\par 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.\par 3. Eight or ten others of this name are mentioned in 1Ch 3:21 7:3 8:38 9:16,44 12:9 27:19 2Ch 17:7 34:12 Ezr 8:9 Neh 10:5 .\par
Obadi’ah. (servant of the Lord).
1. A man, whose sons are enumerated, in the genealogy of the tribe of Judah. 1Ch 3:21. (B.C. 470).
2. A descendant of Issachar, and a chief man of his tribe. 1Ch 7:3. (B.C. 1014).
3. One of the six sons of Azel, a descendant of Saul. 1Ch 8:33; 1Ch 9:44. (B.C. 720).
4. A Levite, son of Shemaiah, and descended from Jeduthun. 1Ch 9:16; Neh 12:25.
5. The second of the lion-faced Gadites, who joined David at Ziklag. 1Ch 12:9. (B.C. 1054).
6. One of the Princes of Judah, in the reign of Jehoshaphat. 2Ch 17:7. (B.C. 909).
7. The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. Ezr 8:9.
8. A priest, or family of priests, who settled the covenant with Nehemiah. Neh 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. 1Ki 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; 1Ki 18:3-16. (B.C. 904).
11. The father of Ishmaiah, who was chief of the tribe of Zebulun, in David’s reign. 1Ch 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. 2Ch 34:12. (B.C.623).
("worshipper of Jehovah"; Arabic:
1. One of Israhiah’s "five" sons, of Issachar (1Ch 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."
3. 1Ch 9:16; Neh 12:24-25.
4. 1Ch 3:21.
5. 1Ch 12:8-9.
6. 2Ch 17:7.
7. Ezr 8:9.
8. Neh 10:5.
9. Over Ahab’s house. A kind of lord high chamberlain or mayor of the palace (1Ki 18:3). As there were saints in Nero’s palace (Php 1:13; Php 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, Mat 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 (1Ki 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 2Ti 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 (1Co 10:13; Isa 27:3; 1Pe 1:5).
10. The prophet. Many conjecture Obadiah to be the same as (Oba 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 2Ch 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 2Ch 21:11-16; 2Ch 21:20 (compare Lam 4:21-22; Eze 25:12-14; Eze 25:35; Psa 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 Oba 1:5 with Jer 49:9; Oba 1:6 with Jer 49:10; Oba 1:8 with Jer 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 (2Ch 21:8-10; 2Ch 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. Amo 1:6; Amo 1:11, and Joe 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" (Oba 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 Oba 1:10 with Joe 3:19; Amo 1:11; Oba 1:11 with Joe 3:3; Joe 3:5; Joe 3:17, where the language is the same, "strangers," "cast lots," "the day of the Lord," Oba 1:15; Joe 3:14. The same retribution in kind, Oba 1:15; Joe 3:4; Joe 3:7; Oba 1:17 also with Joe 3:17; Oba 1:18 with Joe 2:3; Joe 2:5; Oba 1:21 with Amo 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 (2Ki 16:7), an earnest of Edom’s foretold doom (Oba 1:1, etc.).
CONTENTS.
(I.) The doom of Edom (Oba 1:1-9).
(II.) Cause of that doom (Oba 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.
The Maccabees (Judah’s deliverers from Antiochus Epiphanes) who conquered Edom were types. "To judge Esau" means to punish, as 1Sa 3:13. Edom typifies Israel’s and God’s last foes (Isa 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. (Dan 2:44; Dan 7:14; Dan 7:27; Zec 14:9; Luk 1:33; Rev 11:15; Rev 19:6, "Alleluia! for the Lord God omnipotent reigneth.") Obadiah quotes here Psa 22:28, "the kingdom is the Lord’s."
11. 1Ch 27:19.
12. 2Ch 34:12.
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 Jer 49:7-16. One prophet must have read the other’s prophecy.
[Obadi’ah]
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. 1Ki 18:3-16.
2. Descendant of David. 1Ch 3:21.
3. Son of Izrahiah, a descendant of Issachar. 1Ch 7:3.
4. Son of Azel, a Benjamite. 1Ch 8:38; 1Ch 9:44.
5. Son of Shemaiah, a Levite. 1Ch 9:16. Apparently called ABDA in Neh 11:17.
6. Gadite who resorted to David at Ziklag, 1Ch 12:9.
7. A Zebulunite, father of Ishmaiah. 1Ch 27:19.
8. Prince sent by Jehoshaphat to teach the people. 2Ch 17:7.
9. Levite who was overseer in the repairs of the temple. 2Ch 34:12.
10. Son of Jehiel: he returned from exile. Ezr 8:9.
11. Priest who sealed the covenant. Neh 10:5.
12. Levite who acted as doorkeeper. Neh 12:25.
13. The prophet, of whom personally nothing is known. Oba 1:1.
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By: Emil G. Hirsch, Schulim Ochser, Executive Committee of the Editorial Board., Jacob Zallel Lauterbach
The name of thirteen different persons mentioned in the Bible. As vocalized in the Masoretic text, it means "worshiper of Yhwh." 1. Head steward to King Ahab of Israel. At the time of the persecution of the prophets of Yhwh by Jezebel, Obadiah succeeded in concealing one hundred of them in caves (I Kings xviii. 4-6). During the great famine he was sent by Ahab to search for food. He met the prophet Elijah, and brought Ahab the message that the famine was at an end (ib. 6 et seq.). 2. A descendant of Jeduthun (I Chron. ix. 16). 3. One of the grandchildren of the last king, Jeconiah (ib. iii. 21). 4. A descendant of the tribe of Issachar, and one of David's heroes (ib. vii. 3). 5. A descendant of Saul (ib. viii. 38, ix. 44). 6. A Gadite, the second in the list of David's heroes who joined him in the desert before the capture of Ziklag (ib. xii. 9). 7. Father of Ishmaiah, who was appointed representative of the tribe of Zebulun, under David (ib. xxvii. 19). 8. One of the officers sent by Jehoshaphat to teach in the different towns of Judea (II Chron. xvii. 7). 9. A Levite, who, during the reign of Josiah, was placed over the workmen repairing the Temple (ib. xxxiv. 12). 10. Son of Jehiel; chief of 218 men who returned with Ezra to Palestine (Ezra viii. 9). 11. One of those who signed, with Nehemiah, the covenant to live according to the doctrines of the law of Moses (Neh. x. 6). 12. One of the porters of the gates in the porticoes of the new Temple (ib. xii. 25). 13. A prophet who lived probably about 587 B.C. (Ob. 1).
E. G. H. S. O.—In Rabbinical Literature:
Obadiah was a proselyte of Edomite origin (Sanh. 39b), and is said to have been a descendant of Eliphaz, the friend of Job (Yalḳ. ii. 549). He is identified with the Obadiah who prophesied against Edom (Ob. 1). It is said that he was chosen to prophesy against Edom because he was himself an Edomite. Moreover, having lived with two such godless persons as Ahab and Jezebel without learning to act as they did, he seemed the most suitable person to prophesy against Esau (Edom), who, having been brought up by two pious persons, Isaac and Rebekah, had not learned to imitate their good deeds.
Obadiah is supposed to have received the gift of prophecy for having hidden the hundred prophets from the persecution of Jezebel. He hid the prophets in two caves, so that if those in one cave should be discovered those in the other might yet escape (Sanh. l.c.).
Obadiah was very rich, but all his wealth was expended in feeding the poor prophets, until, in order to be able to continue to support them, finally he had to borrow money at interest from Ahab's son Jehoram (Ex. R. xxxi. 3). Obadiah's fear of God was one degree higher than that of Abraham; and if the house of Ahab had been capable of being blessed, it would have been blessed for Obadiah's sake (Sanh. l.c.).
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 (1Ki 18:3-16). This person lived in the 9th cent. b.c. 3. A descendant of Saul (1Ch 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 (1Ch 7:3). 5. A descendant of David in the 5th cent. b.c., if the Hebrew text (1Ch 3:21) correctly makes him a grandson of Zerubbabel, but in the 4th if the LXX
G. B. Gray.
(from Hebrew: servant of Jehovah). The Book of Abdias is limited to a single chapter of twenty-one verses. It is the shortest book in the Old Testament. Its literary unity has been contested; yet the arguments in its favor are more solid. Abdias is the prophet of the God of Armies coming for judgment upon Edom. God calls to arms (verse 1). Edom shall be humbled and despoiled (2-7), no wisdom can save her (8-10), because she has rejoiced in the distress of Israel (11-14), God will punish all nations (15-16); while Israel shall be saved, Edom shall perish (17-18). The land of Israel will be widened (19-20), and on Sion shall be established the kingdom of God (21). Its canonicity is based on the following considerations: though never cited in the New Testament, it was ever embodied in the lists of Prophets; it is quoted by Jeremias, in chapter 49; it is comprised in the commendation of Ecclesiasticus, 49:12; it was ever recognized by the Church. It is in the Breviary on Friday the fourth week in November, but not in the Missal. The name of Abdias alone is known to us. The time when he lived is put by some as the first century A.D., while others regard him as the most ancient of minor prophets. Conservative opinion wavers between the ninth and fifth centuries B.C. The decision hinges on the interpretation of verses 10-14, prophesying a destruction of Jerusalem. If this passage refers to its destruction by the Chaldeans in 587 B.C., the book was written in post-Exilic times. However, a closer study seems to favor the view that these and other verses refer to an earlier event, such, for instance, as is narrated in 2 Paralipomenon, 21, 16, where is described the pillage of Jerusalem under Joram, king of Juda (849-842 B.C.). Furthermore, the woes invoked upon Edom may well suit the historic situation which confronted King Amasias (797-789) on the eve of his war with Edom. Then Abdias may well be identified with the man of God who assured the king of his victory.
(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 (1Ki 18:3-16).
(2) The prophet (Oba 1:1). See OBADIAH, BOOK OF.
(3) A descendant of David (1Ch 3:21).
(4) A chief of the tribe of Issachar (1Ch 7:3).
(5) A descendant of Saul (1Ch 8:38; 1Ch 9:44).
(6) A Levite descended from Jeduthun (1Ch 9:16), identical with Abda (Neh 11:17).
(7) A chief of the Gadites (1Ch 12:9).
(8) A Zebulunite, father of the chief Ishmaiah (1Ch 27:19).
(9) One of the princes sent by Jehoshaphat to teach the law in Judah (2Ch 17:7).
(10) A Merarite employed by Josiah to oversee the workmen in repairing the temple (2Ch 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 Old Testament. An ancient Hebrew seal bears the inscription “Obadiah the servant of the King.”
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 (1Ki 18:1-16).