_And the Negeb shall possess Mount Esau, and the Shephelah the Philistines,[503] and the Mountain[504] shall possess Ephraim and the field of Samaria,[505] and Benjamin shall possess Gilead. And the exiles of this host[506] of the children of Israel shall possess(?) the land[507] of the Canaanites unto Sarephath, and the exiles of Jerusalem who are in Sepharad[508] shall inherit the cities of the Negeb. And saviours shall come up on Mount Zion to judge Mount Esau, and the kingdom shall be Jehovah’s._
[454] עֹבַדְיָה, ‘Obadyah, the later form of עֹבַדְיָהוּ, ‘Obadyahu (a name occurring thrice before the Exile: Ahab’s steward who hid the prophets of the Lord, 1 Kings xviii. 3-7, 16; of a man in David’s house, 1 Chron. xxvii. 19; a Levite in Josiah’s reign, 2 Chron. xxxiv. 12), is the name of several of the Jews who returned from exile: Ezra viii. 9, the son of Jehi’el (in 1 Esdras viii. Ἀβαδιας); Neh. x. 6, a priest, probably the same as the Obadiah in xii. 25, a porter, and the עַבְדָּא, the singer, in xi. 17, who is called עֹבַדְיָה in 1 Chron. ix. 16. Another ‘Obadyah is given in the eleventh generation from Saul, 1 Chron. viii. 38, ix. 44; another in the royal line in the time of the Exile, iii. 21; a man of Issachar, vii. 3; a Gadite under David, xii. 9; a _prince_ under Jehoshaphat sent _to teach in the cities of Judah_, 2 Chron. xvii. 7. With the Massoretic points עֹבַדְיָה means worshipper of Jehovah: cf. Obed-Edom, and so in the Greek form, Ὀβδειου, of Cod. B. But other Codd., A, θ and א, give Ἀβδιου or Ἀβδειου, and this, with the alternative Hebrew form אַבְדָּא of Neh. xi. 17, suggests rather עֶבֶד יָה, _servant of Jehovah_. The name as given in the title is probably intended to be that of an historical individual, as in the titles of all the other books; but which, or if any, of the above mentioned it is impossible to say. Note, however, that it is the later post-exilic form of the name that is used, in spite of the book occurring among the pre-exilic prophets. Some, less probably, take the name Obadyah to be symbolic of the prophetic character of the writer.
[455] 889 B.C. Hofmann, Keil, etc.; and soon after 312, Hitzig.
[456] Cf. the extraordinary tirade of Pusey in his Introd. to Obadiah.
[457] The first in his Commentary on _Die Zwölf Kleine Propheten_; the other in his _Einleitung_.
[458] Caspari (_Der Proph. Ob. ausgelegt_ 1842), Ewald, Graf, Pusey, Driver, Giesebrecht, Wildeboer and König. Cf. Jer. xlix. 9 with Ob. 5; Jer. xlix. 14 ff. with Ob. 1-4. The opening of Ob. 1 ff. is held to be more in its place than where it occurs in the middle of Jeremiah’s passage. The language of Obadiah is “terser and more forcible. Jeremiah seems to expand Obadiah, and parts of Jeremiah which have no parallel in Obadiah are like Obadiah’s own style” (Driver). This strong argument is enforced in detail by Pusey: “Out of the sixteen verses of which the prophecy of Jeremiah against Edom consists, four are identical with those of Obadiah; a fifth embodies a verse of Obadiah’s; of the eleven which remain ten have some turns of expression or idioms, more or fewer, which occur in Jeremiah, either in these prophecies against foreign nations, or in his prophecies generally. Now it would be wholly improbable that a prophet, selecting verses out of the prophecy of Jeremiah, should have selected precisely those which contain none of Jeremiah’s characteristic expressions; whereas it perfectly fits in with the supposition that Jeremiah interwove verses of Obadiah with his own prophecy, that in verses so interwoven there is not one expression which occurs elsewhere in Jeremiah.” Similarly Nowack, _Comm._, 1897.