俄巴底亚书 1:11

Chinese Union (Simplified)

当 外 人 掳 掠 雅 各 的 财 物 ， 外 邦 人 进 入 他 的 城 门 ， 为 耶 路 撒 冷 拈 阄 的 日 子 ， 你 竟 站 在 一 旁 ， 像 与 他 们 同 夥 。

Parallel Translations

Chinese NCV (Simplified)
外地人劫掠雅各財物的日子，外族人進入他的城門，為耶路撒冷抽籤；那時你竟袖手旁觀，甚至好像他們中間的一分子！

Bible Verse Review
  from Treasury of Scripure Knowledge

in the day that the: 2 Kings 24:10-16, 2 Kings 25:11, Jeremiah 52:28-30

captive his forces: or, his substance

cast: Joel 3:3, Nahum 3:10

even: Psalms 50:18, Psalms 137:7

Reciprocal: Job 18:20 - his day Proverbs 17:5 - and Jeremiah 40:11 - all the Jews Ezekiel 24:6 - let no Ezekiel 35:5 - in the Amos 1:6 - to Edom

Gill's Notes on the Bible

In the day thou stoodest on the other side,.... Aloof off, as a spectator of the ruin of Jerusalem, and that with delight and pleasure; when they should, as brethren and neighbours, have assisted against the common enemy; but instead of this they stood at a distance; or they went over to the other side, and joined the enemy, and stood in opposition to their brethren the Jews:

in the day that the strangers carried away captive his forces; that is, at the time that the Chaldeans took Jerusalem, and carried captive as many of the forces of the Jews as fell into their hands; or when

"the people spoiled his substance,''

as the Targum; plundered the city of all its wealth and riches:

and foreigners entered into his gates; the gates of their cities, particularly Jerusalem; even such who came from a far country, the Babylonians, who were aliens and strangers from the commonwealth of Israel; whereas the Edomites were their near neighbours, and allied to them by blood, though not of the same religion; and by whom they helped against a foreign enemy, instead of being used by them as they were:

and cast lots upon Jerusalem; either to know when they should make their attack upon it; or else, having taken it, the generals of the Chaldean army cast lots upon the captives, to divide them among them, so Kimchi; see Joel 3:3; or rather, the soldiers cast lots for the division of the plunder of the city, as was usual at such times:

even thou [wast] as one of them; the Edomites joined the Chaldeans, entered into the city with them, showed as much wrath, spite, and malice, as they did, and were as busy in dividing the spoil. So Aben Ezra interprets these and the following verses of the destruction of the city and temple of Jerusalem by Nebuchadnezzar; but Kimchi expounds them of the destruction of them by the Romans, at which he supposes many Edomites to be present, and rejoiced at it: could this be supported, the connection would be more clear and close between these words and those that follow, which respect the Gospel dispensation, beginning at Obadiah 1:17; but the Edomites were not in being then; and that there were many of them in the Roman army, and that Titus himself was one, is all fabulous.

Barnes' Notes on the Bible

In the day that thou stoodest on the other side - The time when they so stood, is not defined in itself, as a past or future. It is literally; “In the day of thy standing over against,” i. e., to gaze on the calamities of God’s people; “in the day of strangers carrying away his strength,” i. e., “the strength of thy brother Jacob,” of whom he had just spoken, “and foreigners entered into his gates, and cast lots on Jerusalem, thou too as one of them. One of them” they were not. Edom was no stranger, no alien, no part of the invading army; he whose strength they carried away, was, he had just said, his “brother Jacob.” Edom burst the bonds of nature, to become what he was not, “as one of them.” He purposely does not say, “thou too wast (הית hayı̂tha) as of them;” as he would have said, had he wished to express what was past. Obadiah seeing, in prophetic vision, the destruction of Jerusalem, and the share which the Edomites took there at, describes it as it is before his eyes, as past.

We see before us, the enemy carrying off all in which the human strength of Judah lay, his forces and his substance, and casting lots on Jerusalem its people and its possessions. He describes it as past, yet, not more so, than the visitation itself which was to follow, some centuries afterward. Of both, he speaks alike as past; of both, as future. He speaks of them as past, as being so beheld in “His” mind in whose name he speaks. God’s certain knowledge does not interfere with our free agency. “God compelleth no one to sin; yet, foreseeth all who shall sin of their own will. How then should He not justly avenge what, foreknowing, He does not compel them to do? For as no one, by his memory, compelleth to be done things which pass, so God, by His foreknowledge, doth not compel to be done things which will be. And as man remembereth some things which he hath done, and yet, hath not done all which he remembereth; so God foreknoweth all things whereof He is Himself the Author, and yet, is not Himself the Author of all which He foreknoweth. Of those things then, of which He is no evil Author, He is the just Avenger.

Clarke's Notes on the Bible

Verse Obadiah 1:11. Thou stoodest on the other side — Thou not only didst not help thy brother when thou mightest, but thou didst assist his foes against him.

And cast lots — When the Chaldeans cast lots on the spoils of Jerusalem, thou didst come in for a share of the booty; "thou wast as one of them."