Interpretation of the book of the prophet Obadiah

Between 412 and 418 St. Cyril of Alexandria wrote a series of interpretations on the minor prophets - a total of 12 parts, according to the number of prophetic books. The preface to each book describes the historical setting and purpose of the prophecies. The beginning of the preface to the interpretation of the Book of the Prophet Hosea is an introduction to the entire corpus of interpretations. Interpretations of St. Kirill are reduced to the unity of typological (proto-educational), spiritual (anagogical) and literal (historical) methods. In his opinion, the books of the prophets do not need allegorical interpretation to clarify their Christological meaning, since by their nature they prophesy about Christ. For St. Cyril of Alexandria, there are only two meanings of Holy Scripture: literal and spiritual, which seem to penetrate each other. The area of ​​spiritual interpretation certainly includes the disclosure of moral meaning, examples of which are contained in these comments. Obadiah prophesied probably at the same times as Joel; and almost in relation to him he received his vision and reports the disclosure of the same subject; for Joel, at the very end of his prophecy, says: “Egypt will perish, and Idumea will be in the field of destruction for the embitterment of the sons of Judah, having shed righteous blood on their lands” (Joel 3:19), and Obadiah tells in detail about the destruction of Idumea, how and how it will happen in due time. Since it is useful for readers of the Biblical Scriptures to know exactly and first of all what Idumea is and what happened to it and why it was subjected to disasters from the wrath of the divine, we will talk about all this, revealing it to the inquisitive as clearly as possible. Since he (Esau) was called Edom, that is, earthly, because he sold his birthright and neglected the honor that flowed from here for him, and preferred the offered dish to one and, moreover, very cheap food, then those who descended from him began to be called Edomites. The country of the Edomites is called Seir and Teman; It is called Seir because its inhabitants, they say, are shaggy, just as Esau was shaggy and covered with hair (Gen. 25:25), and Seir means: overgrown with hair or overgrown with hair. Mount Seir was also in this country. It is also called Teman because it lies in the very south, and Teman in Hebrew means south. But some think that it is called Teman for another reason, namely, they say that Esau once had a son Eliphaz, and from Eliphaz Teman, from whom the country received the name Teman. Enough has been said about Idumea and its inhabitants. They died for the following reason. When Jerusalem suffered a siege from Nebuchadnezzar and came to the last evils (for countless numbers of its inhabitants were exterminated by the swords of the pagans), then some with difficulty escaped and went to the countries of neighboring pagan peoples. But especially many Israelites moved to Idumea, a neighboring country, because they thought that the Edomites would show sympathy for them as brothers, and remember their blood relationship and help them in such a serious disaster. They, although they were obliged to show them compassion as brothers, did not allow them into their country, but, robbing the passages of Idumea in a robber manner, beat and plundered those who were in confusion and fear - and were so inhuman that they surpassed even the cruelty of the Babylonians; for, as I said, they attacked the perishing, mocking them, and turning the misfortunes of their half-blooded people into a reason for joy. So, the Jews then went to the country of the Persians and Medes. When, after seventy years, the Lord had mercy on them (for they returned to Judea), then they made every effort to restore the city itself and again build a church in it. But the Edomites, being brothers and neighbors, were again wounded by envy and wanted to prevent these undertakings and, having gathered like-minded barbarians around them, entered into battle (with the Jews), but fell and perished in the Valley of Jehoshaphat, because God defended the Israelites. And since the Edomites turned out to be more merciless than the foreigners, the Israelites invaded their very country, killed its inhabitants and, searching stone clefts and caves and shelters in the ground, killed those found there. Avd.1:1 . Vision of Abdi: This says the Lord God of Edom: I have heard a rumor from the Lord, a message in the languages ​​of the ambassador: Arise, and let us rise against this army. In these words he explains to us the whole purpose of his prophecy, or vision, and clearly indicates where it is heading: he tries to assure us that this vision refers to those disasters that will befall Idumea - strengthens the listeners in faith. And that what he proclaims will certainly come to pass, he tries to convince by pointing out that these words are not his at all, but that, on the contrary, they are the words of God. Therefore, he says that he “heard a rumor from God against Idumea.” And what should be understood as a rumor, he again immediately explained himself, adding that it was “news in the tongues of the ambassador.” And what “languages?” - peoples of Idumea. Against them, he says, a message has been sent, that is, a siege or imprisonment 1, since the divine court condemns them to inevitable devastation. Or in another way: he ordered the peoples living around Idumea to carry out news or a siege. He commanded it not entirely clearly, but as God, inciting and encouraging against them those who, readily obeying divine inspirations, seem to shout to each other and say: “Rise up, and let us rise up against this army”; for along with the Israelites devastating Idumea, neighboring nations also invaded it. Obd.1:2–4. Behold, let thee be known, thou art very dishonest. The contempt of your heart raises you up, living in stone caves, raising up your church, saying in your heart: who will bring me down to the ground? If you ascend like an eagle, and if you set your nest among the stars, and from there I will overthrow you, says the Lord He says that he made him the most insignificant among the nations and despicable due to the fact that they became completely few in number, if you compare them with the multitude of attackers; for, as I said, very many are incited against them. Or, he says, they became small because the war destroyed their tribe and turned it into a small one. The prophetic word reveals to us that, due to great foolishness, they were given over to empty, proud dreams. They thought that they were invincible to their enemies not because of their inherent courage and not because of their military skill, but because they considered the mountainousness and inaccessibility of their country sufficient to deliver them from their enemies, for everywhere there were hills, terribly steep cliffs, wild hills and high mountains. So why, he says, do you neglect the power of the attackers? But even if you lived in a country that was very impassable and very high, and even if you were like an eagle and had a nest as if in the air itself (again the speech is hyperbolic); but you will be cast out from there too, because God, for whom nothing is impossible, casts you down. Obd.1:5–6. If the thieves had gotten in on you, or the robbers in the night, how would you have been defeated? food wouldn't be stolen by those who are happy with themselves? or even if the enveloping grapes had climbed up to you, the food would not have left the bunches? How did Esau look around and have his secret things taken away? We have already said that the invaders along with the Israelites and the attacking foreigners searched the clefts of the mountains, and caves, and shelters in stone rocks, and forests and killed the Edomites, so that very few or no one at all could escape destruction. Therefore, the prophetic speech contains a mockery of them and, as it were, ridicules them and says: if you were attacked by robbers and if a crowd of thieves came to you, would they not be content to take only what would be enough for them in justice? and if some appeared, like those who pick grapes, would not even a bunch of grapes be hidden from the watchful eyes of people who are very accustomed to picking grapes? But this is necessary and happens to them against their will, because fear always predisposes thieves to flee and those hiding to hastily leave; if they stole something from the supplies, then it seems to them that this is enough for their pleasure. For those who pick grapes, the obstacle to finding them is always the leaves that have not been removed and hide what can be taken. But you, Esau, or Edomite, descended from the blood of Esau, he says, had to undergo the worst, for even what was hidden was taken from you, and no one hid, and flight and the very impassability of the terrain turned out to be useless. Obd.1:7–11. Even to your borders you have been sent away: all the men of your covenant resisted you: the men of your peace have prevailed over you: having placed flattery under you, there is no meaning in them. In that day, says the Lord, I will destroy the wise from Idumea, and the sense from the mountains of Esau: and your warriors who are from Teman will fear, that man may be taken away from the mountain of Esau, for the sake of beatings and wickedness against your brother Jacob: the plague will cover you, and you will be rejected forever. From the worthless day you resisted its power in the days of captivating foreigners, and strangers came into its gates, and about Jerusalem you were cast in lots, and you were one of them. When the descendants of Esau wanted to prevent the Israelites from building the church and strengthening the holy city, they entered into close alliances with neighboring nations, as we have already talked about. When did it happen? that their own country was taken by the Israelis who fought against them, then their former friends and like-minded people and comrades turned out to be the worst devastators and conquerors of all. So the warriors, he says, “destroyed you even to your borders,” extending not only to parts of your country, but subduing the whole by force and bringing devastation even to the very borders. “By resisting,” they began to act hostilely against you, he says, those who, apparently and in accordance with your expectations, were very decent to help you during your misfortunes. But those from whom you expected salvation “put flattery under you.” In the saying: “there is no meaning in them,” he calls false prophets and flatterers, deceivers and bird tellers, and those who spread false instructions from the stars, wise and reasonable, those who reach such madness that they senselessly imagine that knowledge of the future can be obtained from here. Those devoted to the service of idols were greatly amazed by all this. Among others, those suffering from the same illness, the Edomites, when the war was ready to be announced everywhere, tried to find out the outcome of the events that were about to take place. Gathering people experienced in such matters, they were ordered to proclaim what the consequences of the war would be for them; they probably foreshadowed their victory: but they were exposed and lost respect, because they did not have the art (to know the future) and they, pathetic ones, turned out to be insane and telling complete lies. And that those coming from Teman, or that also the Edomites, who were once brave, will turn out to be timid and fearful, he indicated this by adding: “and your soldiers who are from Teman will fear, that man may be taken away from the mountain of Esau,” that is, until every last one of the Edomites perish. The undoubted reason for their constant distress is indicated in the words: “for the sake of whipping and wickedness, the hedgehog against your brother”; for because you killed someone close to you by blood, that is, Jacob, or the descendants of Jacob, you will be destroyed by war and completely destroyed, filled with shame and disgrace. And that they will inevitably experience this and be subjected to such terrible disasters, he pointed out this, saying: “and you will be rejected forever.” In the words “from the same day” he recalls the time when the Babylonians took possession of Judea and devastated it and besieged all those who had gathered in Jerusalem, and the Edomites, lying in wait for those fleeing, killed them and, as it were, assisted the foreigners, although they were taking the descendants of Jacob into captivity. So they turned out to be the culprits of the brothers’ misfortunes and in cruelty they were little inferior to the Babylonians. Obd.1:12–14. And do not despise your brother on the day of strangers, and do not rejoice over the sons of Judah in the day of their destruction, and do not speak loudly in the day of sorrow: and do not enter into the gates of my people 3 in the day of their illness, and do not despise their hosts in the day of their consumption, and do not consult on their strength in the day of their destruction: below infuse on their outcome, consume those who avoid them. 4: below conclude those who flee 5 in the day of trouble Again he lists the crimes of the Edomites, showing that they were cruel and not compassionate. The speech is given such a turn that it is as if God is speaking to them while they are already being struck and suffering disasters, and rebukes their sin. The word “despise” (ἐπιδεῖν) means to mock and rejoice at the sight of the suffering of brothers and to feel pleasure from the misfortune of others, although divine scripture says that one should not laugh at those who suffer (Sir. 7:11). In the words: “let you not rejoice,” and then he again lists the crimes of the Edomite, showing that he was cruel and merciless, and this in relation to his brothers. Do not rush, he says, you yourself, like the Assyrians, into the inside of the gates of the city, not in order to give a helping hand as brothers, but to cause devastation. Do not mock the host of those who are mercilessly exterminated; Do not oppress those who have already been overly oppressed before you. Do not be a trap for those running, lying in wait for exits and setting snares, so that no one, subjected to your heartlessness, will be saved, even if he managed to escape the enemy’s sword. The prophetic word everywhere denounces the inhumanity of the Edomites, so that the divine judgment may be holy and blameless when those who have committed such crimes are subjected to righteous punishment. Obd.1:15–17. Now the day of the Lord is near upon all tongues: as thou hast done, even as thou hast done, these things shall be done unto thee. Your reward will be rewarded on your head: just as you drank on my holy mountain, all the nations will drink wine, drink it and go away, and will be like those who never existed. In Mount Sioni there will be salvation, and she will be holy Again, it foretells a time of war, when the neighboring nations gathered together with the Edomites in the Valley of Jehoshaphat will be subjected to severe punishment. He calls that day the day of the Lord because God delivered into the hands of the Israelites those who unlawfully oppressed them. And that they will be punished by righteous judgment, he explains this, saying: “As you have done, so will you be”; for the nature of each disposes him to fall into sin, which is characteristic of him, and leads him to retribution, fully corresponding to the sins of which he was guilty. The words: “just as you drank...” may perhaps depict the custom of the victors - to exalt themselves over the vanquished, organize festivals and feasts, issue victorious cries and perform deeds characteristic of drunken people. Therefore, as you, he says, mocked and mocked the Israelites, indulging in drunkenness and amusements and turning the misfortunes of your brothers into a reason for triumph, so all nations will drink and mock you. “And they will come down” against you, that is, they will invade your country. And you yourself will be counted among the non-existent, for you will be subjected to such destruction that it will seem as if you never existed. The inspired Scripture calls the church Mount Zion; for she is truly exalted and oversees everything; Moreover, it is holy if it is the house and city of the Most Holy God. Obd.1:17–19. And the house of Jacob shall inherit those who inherited I: and the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau a reed, and they shall burn upon them, and they shall devour me, and the house of Esau shall not escape 6 for the Lord has spoken, and those who are in Nageb 7 will inherit the mountain of Esau, and those who are in the wilderness 8 the foreigners: and they will take away the mountain. Ephraim, and the field of Samaria, and Benjamin, and Gileadit The foolish Edomite thought that he would have as his inheritance the house of Jacob, that is, those descended from the seed of Jacob, and he already divided the land, devastating it (together with the Chaldeans). But, he says, this matter will unexpectedly take a completely different turn for them, for they themselves will be the property of the descendants of Jacob and will be destroyed like straw from a flame. The house of Jacob will be fire, but the house of Joseph will not yield in strength to any flame. So they will be completely destroyed, so that out of an entire tribe or people it will not be possible to find even one fire-bearer 9. Apparently, in relation to this turn of phrase, the prophetic word uses the expression: “fire-bearer” (πύρ φορον); for it called the house of Jacob fire, and flame it called Joseph. And by the house of Jacob, not without reason, one can understand the descendants of Judah and Benjamin, and by the house of Joseph, those living in Samaria, or the ten tribes, whose kings at times were from Ephraim, and Manasseh and Ephraim descended from Joseph. The words: “and they will inherit those in Nagev” (Agev) contains the following meaning. When the Babylonians, leaving their fatherland, went against Jerusalem, and Nebuchadnezzar went to war with them, then the whole country had to undergo devastation and finally fall into such a disaster that it was brought to complete desolation and found itself devoid of inhabitants. When God had mercy and freed them from the networks of captivity, then they again returned to their fatherland. Therefore, he says that He will spread them and convert them into such a populous people that they will own the lands of neighboring nations, while Idumea, in justice, will be in a cramped position. The most obvious sign of God’s blessing can be the following. “Those who live in Nagev,” he says, that is, those living to the south (for Nageb means south) 10 will receive as an inheritance “Mount Esau,” that is, Idumea, for it, as being in the south, will be completely taken over by the inhabitants of the southern part of Judea, as a neighboring and adjacent country. “Those in the wilderness” 11, that is, those living in the plain (and this is the northernmost part of the land of Judea) will receive as an inheritance the foreigners, by which he means the Philistines, or Palestinians. They will possess no less than Mount Ephraim, Samaria, Benjamin, and Gilead. And these were the inheritances that once went to the tribes of Israel when Jesus, the successor of Moses, led them. Since even before the coming of Nebuchadnezzar they were devastated through the Assyrians by the kings Thul Shalmaneser, he says that these countries will also be populated and will cease to be the desert that they were before. Avd.1:20–21. And the son of Israel began this migration, the land of Canaanite to Zarephath, and the migration of Jerusalem to Ephrath: and the cities of Nage will inherit it. And they will rise up from Mount Zion to take vengeance on Mount Esau, and the kingdom of the Lord will be Here resettlement refers to those who were resettled from Jerusalem, or from all of Judea to Babylon. Their beginning, he says, will be the inheritance of the land, which will be under their command and authority, just as someone’s superiors are called by chief. So, he says, for those who were migrated of old, the land of the Canaanites will be their beginning and inheritance. He means Arabia, even “as far as Zarephath,” which is Sidonian, so that through this he can point you to Phenicia. The resettlement will spread, he says, even “to Ephrath,” or, as is read by other interpreters, even “to the Bosphorus” 12, that is, to the southernmost countries of the east 13. And he will subjugate, he says, the “cities of Nageb”, that is, the southern ones. Apparently, the prophetic word hints to us at India, for the Indians and their countries are the southernmost. This makes almost the same sense as if someone said that everything that is to the south and north, to the east and to the west will be filled with them, in a word, they will take possession of every city and every country. In the words: “and men will arise,” in some way the main goal of the prophecy is briefly expressed; for the inhabitants of Zion, he says, saved by God and having broken the bonds of captivity, will one day “rise up” and take vengeance on Esau. And indeed, they, as I said, fought against the Edomites after the times of captivity, and the God of all reigned over them, although He had once rejected them and retreated from Judea for apostasy; for they served bulls and golden heifers. When he had mercy on them, he again received them and reigned over them. LXX has this meaning περιοχή. Slav. “exalt and speak”, according to the Greek: ὑψῶν and λέγων, while in St. Kirill: ὑψόντα and λέγοντα. Slav. follows the reading: λαοῦ μου (σοῦ), and in St. Kirill: λαῶν without σου or μου. Τούς ἀνασ ῳ ζομένους αὐτῶν, and St. Kirill: ἐξ αὐτῶν – from them. αὐτοῦ or αὐτῶν, but in St. Kirill again: ἐξ αὐτῶν. πύρ φορος, fire-bearer, or priest, who, during sacrifices when the troops advanced, took fire from the altar, carried it ahead of the troops and protected the shore from extinguishing; he was considered an inviolable person. Hence, the Greeks’ talk about the death of the fire-bearer turned into a proverb to express the idea of ​​the complete defeat or extermination of an army or people. The Slavic translation conveys the meaning of the proverbial Greek expression, corresponding to the thought of the Hebrew original, like Aquila and Theodotion: καὶ οὐκ ἔσται καταλελειμμένον, or like Symmachus: διασωζόμενον. At St. Kirill: ἐν Ἀγέβ, but should: ἐν Ναγέβ. See previous note. This is the meaning of the Hebrew: נגב cf. Onomasticon Eusebii Pamphili cum latina interpretatione – ed. Larsow et Parthey, Berolini, 1862, pag. 296–297. Σε φηλά Heb. שפלה - lowland, as a proper name has been used since the time of Eusebius for the plain near Eleutheropolis, to the north and west. Ibid. pag. 334–337. Heb. םפרד , Ak. Sim. and Ffod.: Σα φαράδ, reading and interpretation indicated by St. Cyril, available in Jerome (Vulgate): ubi nos posuimus Bosphorum, in Hebraico habet Sapharad, - Vulgate: in Bosporo. To the southern countries of the east, to the eastern countries lying to the south. You might be interested in: