Obadiah 1 12

Obadiah 1:12 kjv

But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.

Obadiah 1:12 nkjv

"But you should not have gazed on the day of your brother In the day of his captivity; Nor should you have rejoiced over the children of Judah In the day of their destruction; Nor should you have spoken proudly In the day of distress.

Obadiah 1:12 niv

You should not gloat over your brother in the day of his misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast so much in the day of their trouble.

Obadiah 1:12 esv

But do not gloat over the day of your brother in the day of his misfortune; do not rejoice over the people of Judah in the day of their ruin; do not boast in the day of distress.

Obadiah 1:12 nlt

"You should not have gloated
when they exiled your relatives to distant lands.
You should not have rejoiced
when the people of Judah suffered such misfortune.
You should not have spoken arrogantly
in that terrible time of trouble.

Obadiah 1 verses

Obadiah 1 12 Meaning

Obadiah 1:12 condemns Edom for their cruel and unfeeling response to the destruction of Judah. It specifically highlights three grievous actions: gazing upon their brother's misfortune with satisfaction, rejoicing over Judah's perishing, and speaking boastfully in Judah's time of distress. These acts are presented as flagrant violations of the expected bond between nations, especially given their shared ancestry, revealing a deep malice that incurred divine wrath.

Obadiah 1 12 Context

Obadiah is the shortest book in the Old Testament, consisting of only one chapter. It delivers a divine oracle primarily concerning the judgment of Edom. The historical context for this prophecy is widely believed to be the period surrounding the fall of Jerusalem to the Babylonians in 586 BC, or possibly an earlier calamity involving Judah. Edom, descended from Esau, was a fraternal nation to Judah, descended from Jacob. Despite this close familial relationship, Edom consistently showed animosity towards Judah throughout their history. Obadiah 1:12 details Edom's egregious actions during Judah's moment of extreme vulnerability and destruction. Edom did not merely stand by but actively participated in and gloated over Judah's downfall, taking advantage of their "brother's" calamity. This chapter then quickly transitions to a powerful pronouncement of divine judgment upon Edom for their treachery, promising their utter destruction in contrast to Judah's restoration.

Obadiah 1 12 Word analysis

• But you should not have gazed (וְאַל־תֵּ֤רֶא - wə'al-terre):
  • wə'al: A strong prohibitive particle "and not" or "nor should."
  • terre: From the root ra'ah (רָאָה), "to see" or "to look." Here, in the context of misfortune, it means more than casual observation; it implies a malicious, gleeful, or triumphant staring, suggesting an active pleasure in witnessing the suffering of others.
• on the day of your brother (בְּי֥וֹם אָחִ֙יךָ֙ - bəyom 'achikha):
  • bəyom: "In the day of" or "on the day of," denoting the specific time of calamity.
  • 'achikha: "Your brother." This term is pivotal. It emphasizes the deep moral betrayal of kinship. Esau (Edom) and Jacob (Judah) were twin brothers, and this phrase underscores the particularly heinous nature of Edom's actions—acting with cruelty towards their own kin.
• in the day of his misfortune (בְּי֣וֹם נָכְר֔וֹ - bəyom nokhro):
  • nokhro: From nakar (נכר), "to be strange," "alien," or here, "his misfortune/calamity." It describes Judah's state of being alienated from their land, security, and well-being, specifically in exile or devastation. It highlights a state of severe disarray or disaster.
• nor should you have rejoiced (וְאַל־תִּשְׂמַ֥ח - wə'al-tiśmach):
  • tiśmach: From samach (שָׂמַח), "to rejoice," "to be glad." This signifies an internal emotional response of joy or celebration at another's suffering, which is profoundly uncompassionate and evil. It goes beyond mere looking to an active internal satisfaction.
• over the children of Judah (לִבְנֵֽי־יְהוּדָ֖ה - livne-Yehudah):
  • livne Yehudah: "To the children of Judah." Specifies the victims of Edom's malice, highlighting God's identification with His covenant people even in their fallen state.
• in the day of their destruction (בְּי֣וֹם אָבְדָּ֑ם - bəyom 'ovdam):
  • 'ovdam: From 'abad (אָבַד), "to perish," "to be lost," "to be destroyed." This denotes a profound state of ruin, desolation, and loss, such as that experienced during the conquest and exile.
• nor should you have spoken proudly (וְאַל־תַּגְדֵּ֥ל פֶּֽה־ - wə'al-tagdel peh):
  • tagdel peh: From gadal (גָּדַל), "to be great" (Hiphil: "to make great"), combined with peh (פֶּה), "mouth." It literally means "to make great your mouth," which is an idiom for arrogant, boastful, or proud speech. It indicates an open, public display of contempt and triumph over Judah's misfortune.
• in the day of distress (בְּי֖וֹם צָרָֽה׃ - bəyom tsarah):
  • tsarah: "Distress," "trouble," "anguish," "tribulation." This word signifies a time of intense affliction and anguish, which should evoke sympathy, not boasting.
• Words-group Analysis:
  • "gazed...rejoiced...spoken proudly": This tripartite structure demonstrates an escalation of Edom's sin, from passive, malevolent observation (gazing) to internal, perverse joy (rejoicing), to active, public taunting (speaking proudly). Each level signifies a deeper moral depravity, illustrating that the heart's posture matters just as much as outward actions.
  • "day of your brother...day of their destruction...day of distress": The repeated "day of" emphasizes the specific timing of Judah's intense vulnerability. Edom's actions were not incidental but deliberately took place at the very moment their kin needed compassion, showing a calculated and opportunistic cruelty. The varied descriptions of Judah's state—"misfortune," "destruction," "distress"—paint a comprehensive picture of suffering that should have evoked empathy, not malicious glee.

Obadiah 1 12 Bonus section

The Edomites' actions reflect a profound "ancient hatred" (Ezek 35:5) rooted in the biblical narrative of Jacob and Esau, which culminated in their utter lack of mercy during Judah's crisis. Their geographical proximity, as Judah's neighbors to the south, meant they had a front-row seat to Jerusalem's demise. The divine accusation in Obadiah 1:12 lays bare Edom's moral bankruptcy, acting in stark contrast to God's expectations for a community that should ideally show care and empathy. This prophecy serves as a powerful testament to the principle that God will hold nations accountable not only for violence but also for spiritual indifference and malicious glee towards the suffering of His people or any fellow human being. The short, sharp declarations in this verse mimic the directness of God's judgment against such unholy pride.

Obadiah 1 12 Commentary

Obadiah 1:12 delivers a powerful condemnation of Edom's heartless and triumphant response to Judah's devastation. The repeated prohibitions ("nor should you have...") underscore the severity of Edom's transgression against both moral law and familial bonds. Their sin was not merely passive non-intervention but active, malevolent participation: first, delighting in the spectacle of suffering; second, celebrating the total ruin of their kinsmen; and third, audaciously mocking and boasting when Judah was at its lowest. This verse reveals the deep wickedness of rejoicing in the misfortune of others, especially one's own kin, which violates God's design for human compassion and solidarity. Such an attitude invites the severe judgment of God, as indicated in subsequent verses. It stands as a timeless warning against schadenfreude, emphasizing that our response to the suffering of others is a profound measure of our own character and our relationship with divine justice.