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) The words “as the Lord has said” in Joel strongly suggest that Joel was quoting from Obadiah. (This argument seems valid, but it ultimately depends on when one dates the Book of Joel.) It is very difficult to be certain about the date for this book, but primary arguments for a late date seem to center around the idea that the evil perpetrated against Israel by Edom was so bad that only the destruction by Babylon in 586 could fit the description adequately.However, just because a later destruction was worse, doesn't mean that earlier conflicts, destruction, etc. If Obadiah is writing after a bad incident in Israel's history, and describes it as being really bad, that doesn't mean a later (and even worse) event is in view because it hadn't happened yet.The author of the book is named Obadiah which means “Servant of Yahweh.” Some have thought that this is the same Obadiah that was Ahab’s steward in 2 Chronicles 17:7, but that is historically improbable. The vividness of the events described in verses 11-14 fit most naturally into the destruction of Jerusalem in 586 B. (The argument assumes what it is trying to prove.) It is known that Edom was hostile to Judah at this time (Ps. -2 1; Ezek -14) (But Edom was also hostile against Judah at other times in their history.) Obadiah is closely related to Jeremiah 49:7-16 which was written at the time of Judah's fall to Babylon, and Obadiah could have borrowed from Jeremiah. (The word “exiles” does not demand national deportation. C.) The events described by Obadiah fit more naturally with the revolt of Edom against Judah and the Philistine and Arabian attack against Judah and Jerusalem in Jehoram's day (2 Kings -22; 2 Chron. (The argument assumes what it is trying to prove.) The commands of verses 12-14 are jussives which never refer to something in the past. (The author could be using the jussives for vividness in his presentation of Edom's sin.) There is some evidence to indicate that Jeremiah borrowed from Obadiah's prophecy. (A literary relationship does not prove a chronological relationship; Obadiah could have borrowed from Jeremiah.) The 'exiles' of verse 20 can be understood in the same sense as Amos 1:9-12 which refers to the exile of captured individuals rather than the deportation of an entire nation.The name was common in the canonical period with about a dozen individuals having that name (1 Kings 18:3-16; l Chron. 17:7; .) We know nothing about him other than his name. (A literary relationship does not prove a chronological relationship; Jeremiah could have borrowed from Obadiah.) The reference in verse 19 to possessing Ephraim and Samaria suits a late date better than an early date when Israel was in existence. It can refer to individuals who were deported.) The only attack on Jerusalem In which ft is recorded that Edom participated is that of 586 B. (The word “exiles” does not prove or disprove either theory.) In 586 B. the Jews were deported to Babylon, but Obadiah 20 speaks of a deportation to Zerephath and Sepharad (Sardis).


He describes it as the worst thing that ever happened to him.

If 10 years from now, he does the something similar and this time, they have to amputate his leg because the bone is shattered, that would definitely be worse.

12 Kings 17:5-61.) The reference to the “exiles” of . 20) proves that both the Assyrian captivity and the Babylonian captivity had already taken place. (The Bible does not state that Edom participated in Jerusalem's destruction in 586 B. if the city were nothing more than a pile of rubble.

the sons of Israel' and the “exiles” of Jerusalem (v.

It is very difficult to know when Obadiah was written because there is nothing in the heading or introduction of the book to pinpoint the date. (It seems more logical to use the words when the northern kingdom and its capital were still in existence. (This is an argument from silence.) Obadiah's account does not mention the destruction of the Temple, the razing of the city walls.

Therefore, we must look in the text of the book for historical clues that point to the date. the deportation to Babylon, or the name of Nebuchadnezzar.


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