Obadiah 1:5 · Bible study
Obadiah 1:5 Commentary: The Completeness of Edom's Fall
Hebrew · 11 what the commentators say
Meaning in one sentence
Obadiah 1:5 compares Edom's ruin to thieves and grape gatherers, but unlike them, nothing is left. A study on total judgment and its warning.
Research Summary
- Meaning: Edom’s destruction will be complete, surpassing the partial plundering of thieves and grape gatherers.
- Key words: gannavim (thieves), shodedei laylah (night robbers), nidmeitah (you are cut off, from damah), dayyam (their sufficiency), olelot (gleanings).
- Main debate: The identity of the enemy (Assyria per Calvin, Chaldeans per others), but the core message of total judgment is agreed.
- Theological theme: God’s judgment is total and deserved, contrasting with His mercy that leaves a remnant for His people (cf. Isaiah 17:6).
- Best use: As a warning against pride and hostility to God’s people, and as assurance of the thoroughness of divine justice.
Translation Comparison
BSB Berean Standard Bible 2020
“If thieves came to you, if robbers by night— oh, how you will be ruined— would they not steal only what they wanted? If grape gatherers came to you, would they not leave some gleanings?
WEB World English Bible 2000
“If thieves came to you, if robbers by night—oh, what disaster awaits you—wouldn’t they only steal until they had enough? If grape pickers came to you, wouldn’t they leave some gleaning grapes?
KJV King James Version 1769
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?
ASV American Standard Version 1901
If thieves came to thee, if robbers by night (how art thou cut off!), would they not steal only till they had enough? if grape-gatherers came to thee, would they not leave some gleaning grapes?
YLT Young's Literal Translation 1898
If thieves have come in to thee, If spoilers of the night, How hast thou been cut off! Do they not steal their sufficiency? If gatherers have come in to thee, Do they not leave gleanings?
Darby Darby Bible 1890
If thieves had come to thee, if robbers by night, (how art thou cut off!) would they not have stolen [till] they had had enough? If grape-gatherers had come to thee, would they not have left some gleanings?
Douay-Rheims Douay-Rheims Bible 1899
If thieves had gone in to thee, if robbers by night, how wouldst thou have held thy peace? would they not have stolen till they had enough? if the grapegatherers had come in to thee, would they not have left thee at the least a cluster?
Translations in other languages (10 available)
Si ladrones vinieran á ti, ó robadores de noche (¡ cómo has sido destruído!) ¿ no hurtaran lo que les bastase? Pues si entraran á ti vendimiadores, aun dejaran algún rebusco.
Se ladrões viessem a ti, ou assaltantes de noite, não furtariam apenas o que lhes bastasse? Se vindimadores viessem a ti, por acaso eles não deixariam algumas sobras? Porém tu , como estás arrasado!
Si des voleurs, des pillards, viennent de nuit chez toi,
Wenn Diebe oder Räuber zu Nacht über dich kommen werden, wie sollst du so zunichte werden! Ja, sie sollen genug stehlen; und wenn die Weinleser über dich kommen, so sollen sie dir kein Nachlesen übriglassen.
Zo er dieven, zo er nachtrovers tot u gekomen waren (hoe zijt gij uitgeroeid!), zouden zij niet gestolen hebben zoveel hun genoeg ware? Zo er wijnlezers tot u gekomen waren, zouden zij niet een nalezing hebben overgelaten?
Se dei ladri e de’ briganti venissero a te di notte, come saresti ruinato! Non ruberebbero essi quanto bastasse loro? Se venissero da te de’ vendemmiatori, non lascerebbero qualcosa da racimolare?
O jakożeś zniszczony! Izaliż złodzieje przyszli na cię? Izali zbójcy nocni? Izaliby kradli nad potrzebę swoję? Gdyby ci na cię przyszli, co wino zbierają, izaliby nie zostawili którego grona?
Не воры ли приходили к тебе? не ночные ли грабители, что ты так разорен? Но они украли бы столько, сколько надобно им. Если бы проникли к тебе обиратели винограда, то и они разве не оставили бы несколько ягод?
盜賊 若 來 在你那裡，或 強盜 夜間而來─你何竟 被剪除─豈不 偷竊 直到夠了呢？摘葡萄的 若 來 到你那裡，豈不 剩下 些葡萄呢？
If thieves came, attacking you by night, (how are you cut off!) would they not go on taking till they had enough? if men came cutting your grapes would they take them all?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Obadiah 1:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Obadiah 1:5 drives home the totality of Edom's judgment by contrasting it with the partial plundering of thieves and grape gatherers. Calvin notes that the Assyrians “will make thee entirely empty,” leaving no property behind. Gill observes that thieves steal only until they have enough, and grape gatherers leave gleanings, but Edom's enemies will take everything. The exclamation “how art thou cut off” (Hebrew nidmeitah, from damah, “to cease, destroy”) bursts into the verse as a lament. Barnes connects this cry to laments over Babylon (Jeremiah 50:23) and Lucifer (Isaiah 14:12), showing a standard prophetic pattern of astonishment at complete destruction. Keil and Delitzsch treat the exclamation as a parenthetical anticipation of the outcome. The consensus is clear: this verse declares that Edom’s punishment exceeds the norm, no residue, no remnant.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse's central point — that Edom's destruction will be total, leaving nothing — is agreed upon across traditions.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of the comparison to thieves and grape gatherers | All commentators agree the contrast highlights the totality of Edom's judgment. | There is no substantial debate on the basic meaning of the comparison. |
| The identity of the destroying enemy | The verse refers to foreign invaders who will strip Edom bare. | Calvin specifies the Assyrians; other commentators (e.g., Barnes, Gill) imply Chaldeans or Babylonians, reflecting different historical contexts for the prophecy. |
| The exclamation 'how art thou cut off' | It is a lamenting cry expressive of the prophet's shock at the complete destruction. | Gill suggests it could be the prophet's own words, God's words, or the wonder of surrounding nations; Keil and Delitzsch treat it as a parenthetical exclamation by the prophet. |
Historical & Cultural Context
The Edomites inhabited the rocky highlands of Mount Seir, a region easily defended and a source of their pride (cf. vv. 3, 4). Their history of hostility toward Israel, especially during the fall of Jerusalem, fueled the sting of this prophecy. Verse 5 draws on everyday scenarios: thieves and night raiders who take only what they need, and grape gatherers who, according to the law, leave gleanings for the poor (Deuteronomy 24:21). The Hebrew construction uses a conditional particle im (אֶם) with the perfect verb ba'u (בָּאוּ), “they came,” treating the hypothetical as already realized in the prophet’s vision. The exclamation ’eikh (אְיךְ), “How!” is the standard opening of Hebrew dirges (cf. II Samuel 1:19; Lamentations 1:1). This suggests the prophet mourns even as he announces doom. The surrounding context (vv. 1, 9) describes the gathering of nations against Edom, the stripping of hidden treasures, and the cutting off of warriors. Verse 5 functions as the hinge: the judgment is not a simple raid but an utter clearing out.
Textual Notes
The consulted sources note no significant textual variants for Obadiah 1:5. The Hebrew text is stable across manuscripts, and the Masoretic reading is consistently followed by the major translations.
Reception History
Jewish interpretive tradition, as noted by Matthew Henry, identified Edom with Rome, giving the prophecy an eschatological dimension that extended beyond the original historical referent. Christian commentators have often read Edom as a type of the proud enemies of God's people. Barnes noted that the “how” exclamation was used in laments for Babylon (Jeremiah 50:23) and Lucifer (Isaiah 14:12), giving the verse a place in the tradition of prophetic dirges. The verse has been cited in sermons on the severity of judgment and the seriousness of pride.
Preaching This Verse
Three-point outline
- The limits of human plundering. Thieves stop when they have enough; grape gatherers leave gleanings. Everyday predation is incomplete.
- The limitlessness of God’s judgment on Edom. The enemies will not stop until nothing remains. The exclamation “How art thou cut off!” signals a total end.
- The warning against pride and hostility to God’s people. Edom’s pride (v. 3) and violence against Jacob (v. 10) bring this thorough destruction.
Five-point outline
- Everyday examples of partial loss (thieves, vintagers).
- The shocking exclamation of total loss (“How art thou cut off!”).
- The rhetorical question that deepens the contrast (wouldn’t thieves steal only enough?).
- The inversion: what should be partial becomes total.
- The theological root: pride before a holy God.
Illustration hooks
- A home burglary where thieves grab a few valuables and leave. Contrast that with a house stripped to the walls, nothing left.
- A vineyard after harvest, with a few clusters left for the poor (Deuteronomy 24:21). In Edom, not a grape remains.
- The shock in a community when a fire destroys a neighbor’s home entirely, where even the foundation is gone.
Questions your congregation is asking
- “Why would God judge Edom so completely?”
- “Does God ever leave a remnant of mercy for those He judges?”
- “How does this apply to my own life and pride?”
Leading a Discussion
This verse uses vivid, everyday images to confront us with the reality of divine judgment. As you read, notice the prophet’s own emotional reaction and the sharp contrast he draws. Let the passage raise questions about justice, pride, and hope.
Discussion questions
- Observation: What two scenarios does the prophet describe in verse 5? What is similar about them?
- Observation: The words “How art thou cut off!” interrupt the sentence. What does that exclamation reveal about the prophet’s feelings?
- Interpretation: Why do you think the prophet chose thieves and grape gatherers rather than, say, a flood or fire?
- Interpretation: How does this verse connect to the description of Edom’s pride in verses 3, 4? What does the judgment say about God’s view of arrogance?
- Interpretation: Read Jeremiah 49:9 and Isaiah 17:6. What difference do you see between Edom’s fate and the remnant promised to Israel?
- Application: How does this passage challenge any sense of security we might place in our own position, talents, or history?
- Application: If you were teaching someone about the seriousness of sin from this verse, what would you emphasize?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 24:21 | When you harvest your vineyard, you shall not glean it after yourselves. It shall be for the foreigner, for the fatherless, and for the widow. |
| II Samuel 1:19 | “Your glory, Israel, was slain on your high places! How the mighty have fallen! |
| Isaiah 14:12 | How you have fallen from heaven, shining one, son of the dawn! How you are cut down to the ground, who laid the nations low! |
| Isaiah 17:6 | Yet gleanings will be left there, like the shaking of an olive tree, two or three olives in the top of the uppermost bough, four or five in the outermost branches of a fruitful tree,” says Yahweh, the God of Israel. |
| Isaiah 24:13 | For it will be so within the earth among the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done. |
| Jeremiah 49:9 | If grape gatherers came to you, would they not leave some gleaning grapes? If thieves came by night, wouldn’t they steal until they had enough? |
| Jeremiah 50:23 | How the hammer of the whole earth is cut apart and broken! How Babylon has become a desolation among the nations! |
| Lamentations 1:1 | How the city sits solitary, that was full of people! She has become as a widow, who was great among the nations! She who was a princess among the provinces has become a slave! |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that thieves would leave some items behind but that the Chaldeans took everything completely leaving nothing. He sees this description as showing the destruction has already happened.
Barnes' Notes on the Bible Protestant 1832
Barnes contrasts the limited plunder of thieves, who take only what they can carry, with the total destruction God brings on Edom, leaving nothing behind. He also notes the prophet's sympathetic lament even over this deadly enemy, expressing amazement at the completeness of their ruin.
Calvin's Commentaries Reformed 1564
Calvin notes the Prophet compares Idumea’s destruction to theft where thieves usually leave some loot but will take everything here. He says the Assyrians will plunder so completely that nothing will remain at all.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible for Schools and Colleges notes that the phrase how art thou cut off expresses the prophet’s shock at Edom’s total destruction. It shows this devastation was far beyond what a normal thief or grape gatherer would cause.
Geneva Bible Notes Reformed 1599
The Geneva Notes observe that thieves only steal until they have enough, and grape gatherers always leave some grapes behind. But Edom’s destruction was far more complete: no common raiders or harvesters would have stripped the nation so thoroughly. This highlights the unique severity of God’s judgment.
Gill's Exposition of the Bible Baptist 1748
Gill draws a sharp contrast: even thieves and robbers take only what they came for, and grape gatherers always leave a few clusters behind. Edom's destruction, however, was total and complete — nothing was spared or left behind, making it worse than any ordinary plunder.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson Fausset Brown notes Edom will have nothing left at all. This contrasts with Israel where even a small amount remains.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize that Obadiah sets up two ordinary plundering scenarios where something is always left behind—thieves take only what they need, and grape-gatherers always miss a few clusters. Against that background, Edom's catastrophe is uniquely total: not a single hidden treasure remains, showing that this is no ordinary raid but divine judgment that leaves nothing.
Lange's Commentary Reformed 1857
Lange reads Edom as the archetype of worldly power that sets itself against God's people. Its pride, cruelty toward brother Jacob, and reliance on human wisdom and alliances will be repaid measure for measure. The judgment on Edom prefigures the universal day of the Lord, ending with God's kingdom established on Zion.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the Lord declares Edom will be destroyed because its pride makes it ignore that even thieves would leave some loot and grape gatherers would keep some fruit. He believes this prophecy applies to all Israel’s enemies including Rome.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that ordinary thieves or robbers would leave something behind, stopping once they had enough. Here, nothing remains and the vine itself is cut up entirely, making the devastation far worse than any typical plundering.