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 inasmuch as it describes Jehovah as not only judging all nations and regarding them according to their deeds (cf. Oba 1:15, and Oba 1:16), but as providing deliverance upon Zion (Oba 1:17), and setting up His kingdom (Oba 1:21). The retribution will correspond to the actions of Edom and of the nations. For גּמלך וגו, compare Joe 3:4, Joe 3:7, where (Joe 3:2-7) the evil deeds of the nations, what they have done against the people of God, are described. In Oba 1:16 Obadiah simply mentions as the greatest crime the desecration of the holy mountain by drinking carousals, for which all nations are to drink the intoxicating cup of the wrath of God till they are utterly destroyed. In shethı̄them (ye have drunk) it is not the Judaeans who are addressed, as many commentators, from Ab. Ezra to Ewald and Meier, suppose, but the Edomites. This is required not only by the parallelism of כּאשׁר שׁתיתם (as ye have drunk) and בּאשׁר שׁתיתם על הת (as thou hast done), but also by the actual wording and context. בּאשׁר שׁתיתם על הר cannot mean “as ye who are upon my holy mountain have drunk;” and in the announcement of the retribution which all nations will receive for the evil they have done to Judah, it is impossible that either the Judaeans should be addressed, or a parallel drawn between their conduct and that of the nations. Moreover, throughout the whole of the prophecy Edom only is addressed, and never Judah. Mount Zion is called “my holy mountain,” because Jehovah was there enthroned in His sanctuary. The verb shâthâh is used in the two clauses in different senses: viz., shethı̄them, of the drinking carousals which the Edomites held upon Zion, like yishtū in Joe 3:3; and shâthū, in the apodosis, of the drinking of the intoxicating goblet (cf. Isa 51:17; Jer 25:15; Jer 49:12, etc.), as the expression “they shall be as though they had not been” clearly shows. At the same time, we cannot infer from the words “all nations will drink,” that all nations would succeed in taking Zion and abusing it, but that they would have to taste all the bitterness of their crime; for it is not stated that they are to drink upon Mount Zion. The fact that the antithesis to שׁתיתם is not תּשׁתּוּ (“ye will drink”) but ישׁתּוּ כּל־הגּוים, does not compel us to generalize shethı̄them, and regard all nations as addressed implicite in the Edomites. The difficulty arising from this antithesis cannot be satisfactorily removed by the remark of Caspari, that in consequence of the allusion to