Obadiah 1 5

Obadiah 1:5 kjv

If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave some grapes?

Obadiah 1:5 nkjv

"If thieves had come to you, If robbers by night? Oh, how you will be cut off!? Would they not have stolen till they had enough? If grape-gatherers had come to you, Would they not have left some gleanings?

Obadiah 1:5 niv

"If thieves came to you, if robbers in the night? oh, what a disaster awaits you!? would they not steal only as much as they wanted? If grape pickers came to you, would they not leave a few grapes?

Obadiah 1:5 esv

If thieves came to you, if plunderers came by night ? how you have been destroyed! ? would they not steal only enough for themselves? If grape gatherers came to you, would they not leave gleanings?

Obadiah 1:5 nlt

"If thieves came at night and robbed you
(what a disaster awaits you!),
they would not take everything.
Those who harvest grapes
always leave a few for the poor.
But your enemies will wipe you out completely!

Obadiah 1 verses

Obadiah 1 5 Meaning

Obadiah 1:5 proclaims the unprecedented and utterly comprehensive nature of God's judgment upon Edom. Through a rhetorical question, it contrasts this divine destruction with the actions of common thieves, who would typically take only what is sufficient for their needs, and grape gatherers, who by law and practice would leave gleanings for the poor. The verse asserts that Edom's ruin will be far more complete than either of these scenarios, implying an absolute stripping away, with nothing left behind. This signifies a divine judgment so thorough that it transcends normal human patterns of plundering or harvesting, leaving Edom desolate.

Obadiah 1 5 Context

Obadiah 1:5 is found in a prophetic book solely dedicated to an oracle of divine judgment against Edom, Judah's kin and historical adversary. This verse highlights the profound nature of the coming devastation. The chapter begins with God mobilizing nations against Edom, whose pride (v. 3-4) in their seemingly impenetrable mountain strongholds led them to gloat over and even participate in Jerusalem's downfall. The historical context points to Edom's actions during the Babylonian conquest of Judah, particularly the fall of Jerusalem in 586 BC, where Edom exhibited treachery and violence against its "brother" Jacob. The imagery of thieves and grape gatherers would be deeply familiar to the original audience, allowing them to grasp the striking contrast between normal human plundering/harvesting practices and the unparalleled, absolute judgment orchestrated by God upon Edom for their egregious sin and lack of brotherly compassion.

Obadiah 1 5 Word analysis

• If thieves came to you (אם־גנבים באו לך, ʾim gannābîm bāʾû lāk): Gannābîm (גַּנָּבִים) refers to "thieves" or "robbers." This phrase establishes a common, albeit unwelcome, human experience of plunder, setting the stage for a rhetorical comparison. It suggests a scenario where possessions are lost, but not typically everything.
• if robbers by night (אם־שודדים בלילה, ʾim shōdedîm ba-laylāh): Shōdedîm (שׁוֹדְדִים) are "destroyers" or "plunderers." The addition of "by night" (בלילה, ba-laylāh) suggests stealth, opportunism, and often a more devastating, less visible form of attack than daytime theft, yet still implies a limit to their take.
• how you have been destroyed! (איך נדמית, ʾêk nirdêmēt): ʾêk (איך) is an exclamation meaning "how" or "alas." Nirdêmēt (נִדְמֵית) comes from the root dāmâ (דמה), signifying "to be cut off," "to be silenced," or "to be utterly destroyed." The passive voice underscores that Edom is the recipient of this devastating action. This exclamation marks the jarring reality of Edom's future in stark contrast to the preceding hypothetical scenarios.
• Would they not steal only enough for themselves? (הלוא דיים יגנבו, hălôʾ dayyām yiggnāḇū): Hălôʾ is an interrogative particle implying an affirmative answer, "Surely not" or "Indeed, wouldn't they...?" Dayyām (דַּיָּם) means "enough for them" or "their sufficiency." This rhetorical question highlights that even in human plunder, there is often a limitation; thieves take what they need or what is valuable and manageable, not every single item, leaving something behind.
• If grape gatherers came to you (אם־בֹצרים באו לך, ʾim bōṣerîm bāʾû lāk): Bōṣerîm (בּוֹצְרִים) denotes "grape gatherers" or "vintners." This shift to agricultural practice, which is typically lawful and orderly, further accentuates the contrast. Unlike thieves, grape gatherers operate openly and according to specific customs.
• would they not leave gleanings? (הלוא ישאירו עללות, hălôʾ yashʾîrū ʿōlēlōt): ʿŌlēlōt (עוֹלֵלוֹת) refers to "gleanings" or "stray grapes" intentionally left behind. This is a direct reference to Mosaic law (Lev 19:10; Deut 24:21), which commanded leaving a portion of the harvest for the poor, the sojourner, the fatherless, and the widow. This act is not just limited taking, but an act of prescribed mercy and provision.

• "If thieves came to you, if robbers by night – how you have been destroyed!": This opening phrase establishes a double rhetorical comparison. The initial two hypothetical scenarios (thieves, night robbers) lead into a shocking, stark declaration about Edom's destruction. The interjection "how you have been destroyed!" signifies a calamity of unexampled magnitude, far exceeding what even malicious human agents might achieve, thus setting the stage for the complete nature of divine judgment.
• "Would they not steal only enough for themselves? If grape gatherers came to you, would they not leave gleanings?": These two rhetorical questions further amplify the shocking thoroughness of Edom's destruction. The first highlights the natural limitation of human greed; even thieves typically leave residual items. The second underscores that even under normal agricultural practices guided by law and mercy, there are intentional remnants left for the vulnerable. The striking implication for Edom is that God's judgment will surpass these human patterns of partiality or mercy, leaving literally nothing behind—a state of utter desolation.

Obadiah 1 5 Bonus section

The rhetorical nature of Obadiah 1:5's questions amplifies the profundity of Edom's impending judgment. It functions as a form of divine irony, contrasting normal human limited actions with God's absolute and thorough destruction. The choice of two different human scenarios—illegal plunder and lawful harvest—strengthens the argument by showing that Edom’s fate defies both the minimum leaving of plunderers and the purposeful leaving of harvesters. This poetic structure is designed to elicit a stark understanding of the absolute devastation awaiting Edom, making its ruin an unparalleled example of God's justice against those who despise His people.

Obadiah 1 5 Commentary

Obadiah 1:5 forcefully underscores the extraordinary and unparalleled extent of God's impending judgment upon Edom. The prophet uses two familiar human analogies to highlight this. Firstly, common thieves and night robbers, despite their intent to plunder, typically take only what is sufficient for them, leaving much behind because their objectives are limited by greed or practical necessity. Secondly, grape gatherers, in accordance with the Mosaic Law and humanitarian practice, were mandated to leave residual grapes, known as gleanings, for the poor and vulnerable. This act demonstrated an inherent, if sometimes commanded, mercy within human systems of taking. By contrasting these scenarios, the prophet emphasizes that Edom's destruction will be far more complete and absolute; no significant possessions or remnants will be left, and no mercy shown. This totality of ruin signals a divine wrath that transcends human limits of plundering or even practices of charity. It serves as a stern and direct consequence for Edom's pride, treachery, and lack of compassion toward Judah.