חֲזֹ֖ון עֹֽבַדְיָ֑ה כֹּֽה־אָמַר֩ אֲדֹנָ֨י יְהוִ֜ה לֶאֱדֹ֗ום שְׁמוּעָ֨ה שָׁמַ֜עְנוּ מֵאֵ֤ת יְהוָה֙ וְצִיר֙ בַּגֹּויִ֣ם שֻׁלָּ֔ח ק֛וּמוּ וְנָק֥וּמָה עָלֶ֖יהָ לַמִּלְחָמָֽה׃
(Obadiah 1:4)
In this verse from Ovadyah 1:4, we find a prophetic announcement that begins with divine revelation and ends with human mobilization. The prophet speaks on behalf of God, delivering a message not only to Edom but through it — as if the nations themselves are being summoned to war by a decree they did not hear but must obey.
The phrase that stands at the heart of this passage is:
שְׁמוּעָה שָׁמַעְנוּ מֵאֵת יְהוָה וְצִיר בַּגֹּויִם שֻׁלָּח
“A report we have heard from the Lord, and a messenger among the nations has been sent.”
This sentence contains a rare grammatical phenomenon: the use of a passive participle (שֻׁלָּח) without an expressed agent, creating a sense of inevitability and divine finality. In exploring this form, we uncover how Biblical Hebrew encodes divine will through syntax — not just what God says, but how He ensures it unfolds.
“A Report We Have Heard” — Perfect Tense and Prophetic Certainty
The verse opens with:
שְׁמוּעָה שָׁמַעְנוּ מֵאֵת יְהוָה
“A report we have heard from the Lord.”
Note the verb שָׁמַעְנוּ — Qal perfect first person plural — indicating completed action. This is not speculation or hearsay; it is certainty. The prophet does not say “we were told,” or “we think it was said.” He declares: we heard it — directly — from the mouth of the Almighty.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| שָׁמַעְנוּ | ש-מ-ע | Qal perfect, 1cp | “We have heard” | Used for prophetic certainty — what is spoken is already true. |
The use of the perfect tense here reflects a broader prophetic pattern: when God speaks, the event is so certain that it can be described as already known, already received. The report is not merely announced — it is accepted as fact before the battle even begins.
“And a Messenger Has Been Sent” — The Passive Voice of Divine Deployment
Following the declaration of hearing comes the next clause:
וְצִיר בַּגֹּויִם שֻׁלָּח
“And a messenger among the nations has been sent.”
This passive construction — שֻׁלָּח — is striking. It lacks an active subject. No one is named as the sender. Yet its force is unmistakable: someone has gone forth with authority, and all must respond.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| שֻׁלָּח | שׁ-ל-ח | Qal passive participle, m.s. | “Sent one” | Functions as predicate adjective without expressed agent. |
This passive form is typical of prophetic literature when describing divine deployment. There is no need to name the sender — the message itself carries the weight. The messenger’s authority is assumed because his mission is from God.
Compare this to other prophetic texts where divine initiative is encoded in passive voice:
- כִּי גָזַר הַמֶּלֶךְ דָּבָר לִטְבֹחַ – “For the king has issued a command to slaughter” (Ester 4:13)
- כִּי שֻׁלַּח דָּבָר לַעֲשֹׂות – “For a word has been sent to do” (Yechezqel 12:28)
In each case, the passive construction implies divine inevitability — something has been set in motion beyond human control.
“Rise Up! Let Us Rise Against Her!” — Imperative Plural and Mobilization
The final line reads:
קוּמוּ וְנָק֥וּמָה עָלֶ֖יהָ לַמִּלְחָמָֽה
“Rise up! Let us rise against her for war!”
Here, the shift is dramatic. After the passive certainty of the previous clause, we now encounter a pair of imperatives — one masculine plural (קוּמוּ), and one cohortative (נָק֥וּמָה). These verbs indicate a call to arms, addressed to an unspecified group — perhaps Israel, perhaps the nations themselves.
| Word | Root | Form | Literal Translation | Grammatical Notes |
|---|---|---|---|---|
| קוּמוּ | קוּם | Imperative plural, m.p. | “Rise!” | Call to immediate action. |
| נָק֥וּמָה | קוּם | Cohortative, 1cp | “Let us rise” | Expresses collective resolve. |
Together, these two verbs create a kind of mobilizing refrain — not simply a call to wake up, but a linguistic act that stirs movement into being. And the object of their rising? Not Israel, not Judah — but עָלֶיהָ — “against her” — referring back to Edom, the target of divine judgment.
From Report to Response: How Language Sets History in Motion
The structure of the verse follows a clear progression:
- שְׁמוּעָה שָׁמַעְנוּ – A report is received
- צִיר בַּגֹּויִם שֻׁלָּח – A messenger is dispatched
- קוּמוּ וְנָק֥וּמָה – The people respond
This sequence mirrors the prophetic model of divine decree followed by historical execution. God speaks, a messenger moves, and the world shifts accordingly.
What makes this verse especially powerful is that it does not describe God issuing a direct command to raise armies. Instead, the language itself becomes the mechanism of mobilization. The messenger goes out, the report spreads, and the response arises — all without God ever uttering “Go to war.”
In Biblical Hebrew, this is known as performative prophecy — where speech sets events into motion without needing to spell them out. The grammar alone is enough to launch history.
The Word That Marches Before the Sword
In Ovadyah 1:4, language is not just descriptive — it is directive. Through the passive participle שֻׁלָּח, the text reveals a messenger whose sender is unnamed, yet whose mission is undeniable. Through the imperative קוּמוּ, it calls forth action not from God, but from those who receive His word.
This is the power of prophetic Hebrew: it does not wait for history to unfold. It shapes history through syntax. What is spoken becomes real. What is sent cannot be undone. And what is commanded in silence must still be obeyed.
And so, this verse reminds us that in the world of prophecy, words do not merely speak truth — they wield it.