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Compare Translations for Obadiah 1:13

Obadiah 1:13 ASV
Enter not into the gate of my people in the day of their calamity; yea, look not thou on their affliction in the day of their calamity, neither lay ye [hands] on their substance in the day of their calamity.
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Obadiah 1:13 BBE
Do not go into the doors of my people on the day of their downfall; do not be looking on their trouble with pleasure on the day of their downfall, or put your hands on their goods on the day of their downfall.
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Obadiah 1:13 CEB
You shouldn't have entered the gate of my people on the day of their defeat; you shouldn't have even looked on his suffering on the day of his disaster; you shouldn't have stolen his possessions on the day of his distress.
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Obadiah 1:13 CJB
or entered the gate of my people on their day of calamity - no, you shouldn't have gloated over their suffering on their day of calamity or laid hands on their treasure on their day of calamity.
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Obadiah 1:13 RHE
Neither shalt thou enter into the gate of my people in the day of their ruin: neither shalt thou also look on in his evils in the day of his calamity: and thou shalt not be sent out against his army in the day of his desolation.
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Obadiah 1:13 ESV
Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity.
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Obadiah 1:13 GW
Don't march through the gates of my people when disaster strikes or gloat over their misery when disaster strikes. Don't take their wealth when disaster strikes.
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Obadiah 1:13 GNT
You should not have entered the city of my people to gloat over their suffering and to seize their riches on the day of their disaster.
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Obadiah 1:13 HNV
Don't enter into the gate of my people in the day of their calamity. Don't look down on their affliction in the day of their calamity, neither seize their wealth on the day of their calamity.
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Obadiah 1:13 CSB
Do not enter the gate of My people in the day of their disaster. Yes, you-do not gloat over their misery in the day of their disaster and do not appropriate their possessions in the day of their disaster.
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Obadiah 1:13 KJV
Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;
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Obadiah 1:13 LEB
You should not have entered the gate of my people on the day of their disaster. You also should not have gloated over his misery on the day of his disaster, and you should not have stretched out [your hands] on the day of his disaster.
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Obadiah 1:13 NAS
"Do not enter the gate of My people In the day of their disaster. Yes, you, do not gloat over their calamity In the day of their disaster. And do not loot their wealth In the day of their disaster.
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Obadiah 1:13 NCV
Do not enter the city gate of my people in their time of trouble or laugh at their problems in their time of trouble. Do not take their treasures in their time of trouble.
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Obadiah 1:13 NIRV
You should not have marched through the gates of my people's city when they were having so much trouble. You should not have looked down on them. You should not have stolen their wealth.
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Obadiah 1:13 NIV
You should not march through the gates of my people in the day of their disaster, nor look down on them in their calamity in the day of their disaster, nor seize their wealth in the day of their disaster.
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Obadiah 1:13 NKJV
You should not have entered the gate of My people In the day of their calamity. Indeed, you should not have gazed on their affliction In the day of their calamity, Nor laid hands on their substance In the day of their calamity.
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Obadiah 1:13 NLT
You shouldn't have plundered the land of Israel when they were suffering such calamity. You shouldn't have gloated over the destruction of your relatives, looting their homes and making yourselves rich at their expense.
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Obadiah 1:13 NRS
You should not have entered the gate of my people on the day of their calamity; you should not have joined in the gloating over Judah's disaster on the day of his calamity; you should not have looted his goods on the day of his calamity.
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Obadiah 1:13 RSV
You should not have entered the gate of my people in the day of his calamity; you should not have gloated over his disaster in the day of his calamity; you should not have looted his goods in the day of his calamity.
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Obadiah 1:13 DBY
Thou shouldest not have entered into the gate of my people in the day of their calamity, nor have looked, even thou, on their affliction in the day of their calamity, neither shouldest thou have laid [hands] on their substance in the day of their calamity;
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Obadiah 1:13 MSG
You shouldn't have taken advantage of my people when their lives had fallen apart. You of all people should not have been amused by their troubles, their wrecked nation. You shouldn't have taken the shirt off their back when they were knocked flat, defenseless.
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Obadiah 1:13 WBT
Thou shouldst not have entered into the gate of my people in the day of their calamity; yes, thou shouldst not have looked on their affliction in the day of their calamity, nor have laid [hands] on their substance in the day of their calamity;
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Obadiah 1:13 TMB
Thou shouldest not have entered into the gate of My people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity.
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Obadiah 1:13 TNIV
You should not march through the gates of my people in the day of their disaster, nor gloat over them in their calamity in the day of their disaster, nor seize their wealth in the day of their disaster.
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Obadiah 1:13 WEB
Don't enter into the gate of my people in the day of their calamity. Don't look down on their affliction in the day of their calamity, neither seize their wealth on the day of their calamity.
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Obadiah 1:13 WYC
neither thou shalt enter into the gate(s) of my people, in the day of falling of them; and thou shalt not despise in the evils of him, in the day of his destroying; and thou shalt not be sent out against his host, in the day of his destroying; (nor should thou have entered into the gates of my people, on the day of their falling; and thou should not have seized their treasures, or their riches, on the day of their destruction; and thou should not have gone out against their host, or their army, on the day of their destruction;)
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Obadiah 1:13 YLT
Nor come into a gate of My people in a day of their calamity, Nor look, even thou, on its misfortune in a day of its calamity, Nor send forth against its force in a day of its calamity,
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Obadiah 1 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 1

The first part denounces the destruction of Edom, dwelling upon the injuries they inflicted upon the Jews. The second foretells the restoration of the Jews, and the latter glories of the church.

Destruction to come upon Edom. Their offences against Jacob. (1-16) The restoration of the Jews, and their flourishing state in the latter times. (17-21)

Verses 1-16 This prophecy is against Edom. Its destruction seems to have been typical, as their father Esau's rejection; and to refer to the destruction of the enemies of the gospel church. See the prediction of the success of that war; Edom shall be spoiled, and brought down. All the enemies of God's church shall be disappointed in the things they stay themselves on. God can easily lay those low who magnify and exalt themselves; and will do it. Carnal security ripens men for ruin, and makes the ruin worse when it comes. Treasures on earth cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven. Those that make flesh their trust, arm it against themselves. The God of our covenant will never deceive us: but if we trust men with whom we join ourselves, it may prove to us a wound and dishonour. God will justly deny those understanding to keep out of danger, who will not use their understandings to keep out of sin. All violence, all unrighteousness, is sin; but it makes the violence far worse, if it be done against any of God's people. Their barbarous conduct towards Judah and Jerusalem, is charged upon them. In reflecting on ourselves, it is good to consider what we should have done; to compare our practice with the Scripture rule. Sin, thus looked upon in the glass of the commandment, will appear exceedingly sinful. Those have a great deal to answer for, who are idle spectators of the troubles of their neighbours, when able to be active helpers. Those make themselves poor, who think to make themselves rich by the ruin of the people of God; and those deceive themselves, who call all that their own on which they can lay their hands in a day of calamity. Though judgment begins at the house of God, it shall not end there. Let sorrowful believers and insolent oppressors know, that the troubles of the righteous will soon end, but those of the wicked will be eternal.

Verses 17-21 There should be deliverance and holiness at Jerusalem, and the house of Jacob would again occupy their possessions. Much of this prophecy was fulfilled when the Jews returned to their own land. But the salvation and holiness of the gospel, its spread, and the conversion of the Gentiles, seem also to be intended, especially the restoration of Israel, the destruction of antichrist, and the prosperous state of the church, to which all the prophets bear witness. When Christ is come, and not till then, shall the kingdom be the Lord's in the full sense of the term. As none that exalt themselves against the Lord shall prosper, and all shall be brought down; so none that wait upon the Lord, and put their trust in him, shall ever be dismayed. Blessed be the Divine Saviour and Judge on Mount Zion! His word shall be a savour of life unto life unto numbers, while it judges and condemns obstinate unbelievers.

Obadiah 1 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 1

Obadiah 1:1-21 . DOOM OF EDOM FOR CRUELTY TO JUDAH, EDOM'S BROTHER; RESTORATION OF THE JEWS.

1. Obadiah--that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.
We--I and my people.
heard--( Isaiah 21:10 ).
and an ambassador is sent--Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. Jeremiah 49:14 quotes this.

2. I have made thee small--Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [MAURER]. Edom then extended from Dedan of Arabia to Bozrah in the north ( Jeremiah 49:8 Jeremiah 49:13 ). CALVIN explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" ( Obadiah 1:3 )? But if so, why should the heathen peoples be needed to subdue one so insignificant? Jeremiah 49:15 , confirms MAURER'S view.

3. clefts of . . . rock--( Solomon 2:14 , Jeremiah 48:28 ). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," 2 Kings 14:7 , Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.

4. exalt thyself--or supply from the second clause, "thy nest" [MAURER] (Compare Job 20:6 , Jeremiah 49:16 , Amos 9:2 ).
set . . . nest among . . . stars--namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist ( Isaiah 14:13 , Daniel 8:10 , 11:37 ).
thence will I bring thee down--in spite of thy boast ( Obadiah 1:3 ), "Who shall bring me down?"

5. The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest--nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind--but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left ( Isaiah 17:6 , 24:13 ), is striking.

6. How are the things of Esau searched out!--by hostile soldiers seeking booty. Compare with Obadiah 1:5 Obadiah 1:6 here, Jeremiah 49:9 Jeremiah 49:10 .
hidden things--or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.

7. Men of thy confederacy--that is, thy confederates.
brought thee . . . to the border--that is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [DRUSIUS]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare Job 6:14 Job 6:15 ). CALVIN translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands.
the men that were at peace with thee--literally, "the men of thy peace." Compare Psalms 41:9 , Jeremiah 38:22 , Margin, where also the same formula occurs, "prevailed against thee."
they that eat thy bread--the poorer tribes of the desert who subsisted on the bounty of Edom. Compare again Psalms 41:9 , which seems to have been before Obadiah's mind, as his words were before Jeremiah's.
have laid a wound under thee--"laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. MAURER translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."
none understanding--none of the wisdom for which Edom was famed (see Obadiah 1:8 ) to extricate him from his perilous position.
in him--instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.

8. ( Isaiah 49:7 ; compare Job 5:12 Job 5:13 , Isaiah 19:3 , Jeremiah 19:7 ).
in that day . . . even destroy--Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.
mount of Esau--that is, Idumea, which was a mountainous region.

9. cut off by slaughter--MAURER translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare Obadiah 1:14 ). The Septuagint, Syriac, and Vulgate connect these words with Obadiah 1:10 , "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" ( Obadiah 1:10 ). However, the arrangement of the Septuagint gives a better parallelism in Obadiah 1:10 . "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter ( Matthew 26:52 , Revelation 13:10 ). Compare as to Edom's violence, Psalms 137:7 , Ezekiel 25:12 , Amos 1:11 .

10. against thy brother--This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed ( Genesis 27:41 ).
Jacob--not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare Deuteronomy 23:7 for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.
shame . . . cover thee--( Psalms 35:26 , 69:7 ).
for ever--( Isaiah 34:10 , Ezekiel 35:9 , Malachi 1:4 ). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.

11. thou stoodest on the other side--in an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see Obadiah 1:12 ) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen ( Psalms 38:11 ).
strangers--the Philistines, Arabians in the reign of Jehoram, &c. ( 2 Chronicles 21:16 ); the Syrians in the reign of Joash of Judah ( 2 Chronicles 24:24 ); the Chaldeans ( 2 Chronicles 36:1-23 ).
carried . . . captive his forces--his "host" ( Obadiah 1:20 ):the multitude of Jerusalem's inhabitants.
cast lots upon Jerusalem--( Joel 3:3 ). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions ( Psalms 22:18 ).

12. looked on--with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes ( Psalms 22:17 ). MAURER translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.
the day of thy brother--his day of calamity.
became a stranger--that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies ( Proverbs 17:5 , Proverbs 24:17 Proverbs 24:18 ). Contrast the opposite conduct of David and of the divine Son of David in a like case ( Psalms 35:13-15 ).
spoken proudly--literally, "made great the mouth"; proudly insulting the fallen ( Ezekiel 35:13 , Margin; compare 1 Samuel 2:8 , Revelation 13:6 ).

13. substance--translated "forces" in Obadiah 1:11 .

14. stood in the crossway, to cut off those of his--Judah's.
that did escape--The Jews naturally fled by the crossways. (MAURER translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.

15. For--resumptive in connection with Obadiah 1:10 , wherein Edom was threatened with cutting off for ever.
the day of the Lord--the day in which He will manifest Himself as the Righteous Punisher of the ungodly peoples ( Joel 3:14 ). The "all" shows that the fulfilment is not exhausted in the punishment inflicted on the surrounding nations by the instrumentality of Nebuchadnezzar; but, as in Joel 3:14 , and Zechariah 12:3 , that the last judgment to come on the nations confederate against Jerusalem is referred to.
as thou hast done, it shall be done unto thee--the righteous principle of retribution in kind ( Leviticus 24:17 , Matthew 7:2 ; compare Judges 1:6 Judges 1:7 , 8:19 , Esther 7:10 ).
thy reward--the reward of thy deed (compare Isaiah 3:9-11 ).

16. ye . . . upon my holy mountain--a periphrasis for, "ye Jews" [MAURER], whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My holy mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people. Jeremiah 49:12 , which is copied from Obadiah, establishes this view (compare 1 Peter 4:17 ).
as ye have drunk, &c.--namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup ( Psalms 60:3 , Isaiah 51:17 Isaiah 51:22 , Jeremiah 13:12 Jeremiah 13:13 , 25:15-33 , 49:12 , Lam 4:21 Lam 4:22 Lam 51:7 Nahum 3:11 , Habakkuk 2:16 ).
continually--whereas Judah's calamity shall be temporary ( Obadiah 1:17 ). The foes of Judah shall never regain their former position ( Obadiah 1:18 Obadiah 1:19 ).
swallow down--so as not to leave anything in the cup of calamity; not merely "drink" ( Psalms 75:8 ).
be as though they had not been--not a trace left of their national existence ( Job 10:19 , Psalms 37:36 , Ezekiel 26:21 ).

17. upon . . . Zion . . . deliverance--both in the literal sense and spiritual sense ( Joel 2:32 , Isaiah 46:13 , 59:20 , Romans 11:26 ). MAURER as the Margin explains it, "there shall be a remnant that shall escape." Compare Isaiah 37:32 ; to the deliverance from Sennacherib there described GROTIUS thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape ( Obadiah 1:9 Obadiah 1:16 ), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions."
there shall be holiness--that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders ( Isaiah 42:1 , Joel 3:17 ).

18. fire--See the same figure, Numbers 21:28 , Isaiah 5:24 , 10:17 .
house of Jacob . . . Joseph--that is, the two kingdoms, Judah and Ephraim or Israel [JEROME]. The two shall form one kingdom, their former feuds being laid aside ( Isaiah 11:12 Isaiah 11:13 , 37:22-28 , Jeremiah 3:18 , Hosea 1:11 ). The Jews returned with some of the Israelites from Babylon; and, under John Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans with themselves that they formed part of the nation [JOSEPHUS, Antiquities, 13.17; 12.11]. This was but an earnest of the future union of Israel and Judah in the possession of the enlarged land as one kingdom ( Ezekiel 37:16 , &c.).
stubble--( Malachi 4:1 ).

19. they of the south--The Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the adjoining mountainous region of Edom.
they of the plain--The Jews who shall occupy the low country along the Mediterranean, south and southwest of Palestine, shall possess, in addition to their own territory, the land of "the Philistines," which runs as a long strip between the hills and the sea.
and they shall possess the fields of Ephraim--that is, the rightful owners shall be restored, the Ephraimites to the fields of Ephraim.
Benjamin shall possess Gilead--that is, the region east of Jordan, occupied formerly by Reuben, Gad, and half Manasseh. Benjamin shall possess besides its own territory the adjoining territory eastward, while the two and a half tribes shall in the redistribution occupy the adjoining territory of Moab and Ammon.

20. the captivity of this host--that is, the captives of this multitude of Israelites.
shall possess that of the Canaanites--MAURER translates, "the captives . . . whom the Canaanites (carried away captive into Phoenicia) even unto Zarephath, shall possess the south," namely, Idumea as well as the south ( Obadiah 1:19 ). HENDERSON, similarly, "the captives that are among the Canaanites," &c. But the corresponding clauses of the parallelism are better balanced in English Version, "the ten tribes of Israel shall possess the territory of the Canaanites," namely, Western Palestine and Phoenicia ( Judges 3:3 ). "And the captives of Jerusalem (and Judah) shall possess the southern cities," namely, Edom, &c. Each has the region respectively adjoining assigned to it; Israel has the western Canaanite region; Judah, the southern.
even unto Zarephath--near Zidon; called Sarepta in Luke 4:26 . The name implies it was a place for smelting metals. From this quarter came the "woman of Canaan" ( Matthew 15:21 Matthew 15:22 ). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon ( Joel 3:3 Joel 3:4 , Amos 1:9 ). The Jews when restored shall possess the territory of their ancient oppressors.
in Sepharad--that is, the Bosphorus [JEROME, from his Hebrew Instructor]. Sephar, according to others ( Genesis 10:30 ). Palæography confirms JEROME. In the cuneiform inscription containing a list of the tribes of Persia [Niebuhr tab. 31.1], before Ionia and Greece, and after Cappadocia, comes the name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bosphorus. It is made an appellative by MAURER. "The Jerusalem captives of the dispersion" (compare James 1:1 ), wherever they be dispersed, shall return and possess the southern cities. Sepharad, though literally the district near the Bosphorus, represents the Jews' far and wide dispersion. JEROME says the name in Assyrian means a boundary, that is, "the Jews scattered in all boundaries and regions."

21. saviours--There will be in the kingdom yet to come no king, but a prince; the sabbatic period of the judges will return (comparethe phrase so frequent in Judges, only once found in the times of the kings, 2 Chronicles 14:1 , "the land had rest"), when there was no visible king, but God reigned in the theocracy. Israelites, not strangers, shall dispense justice to a God-fearing people ( Isaiah 1:26 , Ezekiel 45:1-25 ). The judges were not such a burden to the people as the kings proved afterwards ( 1 Samuel 8:11-20 ). In their time the people more readily repented than under the kings (compare 2 Chronicles 15:17 ), [ROOS]. Judges were from time to time raised up as saviours or deliverers of Israel from the enemy. These, and the similar deliverers in the long subsequent age of Antiochus, the Maccabees, who conquered the Idumeans (as here foretold, compare II Maccabees 10:15,23), were types of the peaceful period yet to come to Israel.
to judge . . . Esau--to punish (so "judge," 1 Samuel 3:13 ) . . . Edom (compare Obadiah 1:1-9 Obadiah 1:15-19 ). Edom is the type of Israel's and God's last foes ( Isaiah 63:1-4 ).
kingdom shall be the Lord's--under Messiah ( Daniel 2:44 , Daniel 7:14 Daniel 7:27 , Zechariah 14:9 , Luke 1:33 , Revelation 11:15 , 19:6 ).