Digital Logos Edition
This commentary concerns writings which emerged from three successive stages in Judah’s decline and captivity—the century of fear engendered by the Assyrian menace (addressed in Nahum), the shock and disorientation that followed the Babylonian destruction of Jerusalem (Obadiah), and the necessary dilemma of adapting yet maintaining their uniqueness in an alien setting (Esther). All three books reflect the efforts to maintain faith despite continued assaults on traditional views of the nature of God and the Covenant.
“Edom was, however, more remote from the main trade routes and less involved in the ebb and flow of political events. Any advantage which this might have produced was, however, shortlived. The old Edomite territory came under increasing pressure from different Arab groups, notably the Nabataeans, who by the last centuries b.c. had driven out much of the old Edomite stock.” (Pages 71–72)
“Isaiah. For example, the name given to Isaiah’s son, Shear-jashub (Isa. 7:3), means ‘A remnant shall return.’ Two particular passages are very close to the idea expressed here in Obadiah: Isa. 4:2 and 10:20, where in each case the cognate word is translated ‘survivors.’” (Page 92)
“Her second name, Esther, seems to be of Babylonian origin, from the goddess Ishtar (‘a star’) or Mercury” (Page 118)
“There were three official languages in the Persian Empire: Old Persian, Babylonian, and Elamite” (Page 117)
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Richard J. Coggins, the author of the commentaries on Nahum and Obadiah, is Senior Lecturer in Old Testament Studies at Kings College, London.
S. Paul Re’emi is a scholar of both German and French universities who served for many years as presbyter of the Church of Scotland in Israel.