The Canonical Column, Book 31: Obadiah

We continue our journey through the Canonical Column with the thirty-first book of the biblical canon—Obadiah. For those unfamiliar with this mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which lays the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Obadiah, its two witnesses are Genesis 42 and Isaiah 31. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Obadiah. To this end, each has been divinely embedded with textual allusions to specific passages within Obadiah and intentionally sequenced as the thirty-first chapter in its branch of the framework, reflecting Obadiah’s ordinal position as the thirty-first book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Obadiah are firmly established.

Table of Contents anchor

The book of Obadiah

Though the book of Obadiah is the shortest in the Old Testament—comprising only a single chapter—it delivers a potent and uncompromising prophetic message. Its central theme is the judgment of Edom, the nation descended from Esau, for its violence against Jacob, the brother from whom it was estranged. Set against the backdrop of national betrayal and divine justice, Obadiah proclaims the certainty of Edom’s downfall and the future restoration of Israel, culminating in the declaration: “the kingdom shall be the Lord’s” (Obad. 1:21).

This brief yet forceful prophecy is deeply interwoven with the broader biblical narrative. It reflects and reinforces the long-standing conflict between Jacob and Esau, not merely as historical brothers but as symbolic representatives of two opposing spiritual lineages. Obadiah’s rebuke of Edom is not limited to one moment in time; rather, it functions as a timeless condemnation of pride, treachery, and rejoicing over the downfall of God’s people.

Fittingly, the book also contains a pronounced eschatological dimension. Its closing verses anticipate the day when Mount Zion will be a sanctuary, and God’s people will repossess the land that had been taken from them. In this way, Obadiah encapsulates the entire arc of prophetic justice—from historical judgment to ultimate redemption.

Authorship & Dating

The book of Obadiah does not provide any biographical details about its author beyond the name Obadiah, which means “servant of the Lord.” While several individuals by this name appear elsewhere in the Old Testament, none can be definitively identified as the prophet responsible for this book. As such, the authorship of Obadiah remains formally anonymous, attributed only to the prophetic voice bearing that name.

Scholars are divided over the precise date of composition. Two main historical contexts are proposed: one following the Philistine and Arab invasion of Jerusalem during the reign of Jehoram (ca. 845 BC), and the other following the Babylonian destruction of the city in 586 BC. The language and content of Obadiah, particularly its denunciation of Edom for standing aloof during Jerusalem’s downfall, are consistent with either period.

However, the strong verbal parallels between Obadiah 1:1–9 and Jeremiah 49:7–22 have led many to favor a later date, suggesting that Obadiah may have prophesied in the aftermath of Jerusalem’s fall to Babylon. Others argue that Obadiah is the earlier of the two, and that Jeremiah may have drawn upon his words. While the question remains open, what is clear is that Obadiah’s message transcends its historical setting—resonating with the broader prophetic theme of divine retribution upon nations who betray God’s people.

Obadiah’s witnessing chapters in the Canonical Column

The two witnessing chapters of Obadiah within the Canonical Column are Genesis 42 and Isaiah 31. Each of these chapters has been deliberately structured to reflect the book of Obadiah, and each has been strategically positioned as the thirty-first chapter within its respective branch of the framework in order to testify of Obadiah’s canonical placement. Within both chapters, one can discern divinely embedded allusions to the scenes, imagery, and language of the book of Obadiah—through which they together affirm its divine authorship and its ordained position as the thirty-first book of the divinely sanctioned biblical canon.⁴

Context of Genesis 42

Genesis 42 marks the beginning of a pivotal sequence in the Joseph narrative. Following the seven-year famine foretold by Pharaoh’s dreams, Jacob sends ten of his sons down to Egypt to purchase grain, unaware that their brother Joseph—whom they had sold into slavery years earlier—now holds the second-highest position of power in the land.

The chapter centers on the dramatic encounter between Joseph and his brothers. Though he immediately recognizes them, they fail to recognize him. Joseph speaks to them harshly, accuses them of being spies, and demands that they return with their youngest brother Benjamin as proof of their honesty. As the tension escalates, the brothers are forced to reckon with their guilt over what they did to Joseph—culminating in Reuben’s haunting words: “Did I not speak unto you, saying, Do not sin against the child; and ye would not hear? Therefore, behold, also his blood is required” (Gen. 42:22).

The chapter ends with Simeon held as a hostage in Egypt, while the others return to Canaan with grain and a mysterious sum of money that had been secretly restored in their sacks—deepening the suspense and laying the groundwork for the chapters to follow.

Within the Canonical Column, Genesis 42 bears a number of structural and prophetic echoes to the book of Obadiah—most notably its emphasis on brotherly betrayal, divine justice, and the reckoning that inevitably follows treachery. These parallels will be explored in the next section.

Genesis 42 -> Obadiah

In the table below, we explore a series of textual allusions and structural echoes between Genesis 42 and the book of Obadiah. Though separated by genre and historical context, both chapters are marked by the theme of brotherhood violated—highlighting the guilt of betrayal, the burden of reckoning, and the inevitability of divine justice. As with other Canonical Column pairings, these parallels are not the result of coincidence or creative interpretation—they reflect deliberate, Spirit-breathed design. As the thirty-first chapter of The Circumcision (Gen. 12–50), Genesis 42 has been intentionally embedded with prophetic shadows and thematic callbacks that align with the tone, language, and message of Obadiah, thereby testifying to its role as a divinely appointed witness to the thirty-first book of the biblical canon.

Genesis 42	Obadiah
And Joseph knew his brethren but they knew not him. And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. And they said unto him, Nay, my lord, but to buy food are thy servants come. We are all one man’s sons; we are true men, thy servants are no spies. And he said unto them, Nay, but to see the nakedness of the land ye are come. And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not. And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:5 (Genesis 42:8-14)	Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity. (Obadiah 13)
And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.6 (Genesis 42:21-22)	For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. (Obadiah 10-12)
And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.7 (Genesis 42:24)	The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. (Obadiah 1)
And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.8 (Genesis 42:36)	For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. (Obadiah 16)
And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.9 (Genesis 42:38)	Though thou exalt thyself as the eagle, and thou thou set thy nest among the stars, thence will I bring thee down, saith the LORD. (Obadiah 4)

Subtle allusion to the name “Obadiah” in Genesis 42

In addition to the allusions in the table above, it is also worth noting that throughout Genesis 42, Joseph’s brothers repeatedly refer to themselves when speaking with Joseph as “thy servants” (e.g., Gen. 42:10, 13, 31). While this phrase is a common expression of humility in biblical Hebrew, its deliberate repetition in this chapter takes on greater significance within the Canonical Column—especially when Joseph is understood as a typological figure of Christ. In this context, the brothers’ self-identification as servants before the Christ-figure becomes a prophetic echo of the name Obadiah (עֹבַדְיָה), which means “servant of the LORD.” The servant-language thus functions as a subtle linguistic watermark, reinforcing the chapter’s prophetic connection to the thirty-first book of the biblical canon.

Context of Isaiah 31

Isaiah 31 is a sharp prophetic rebuke directed at the leaders of Judah, who had turned to Egypt for military aid rather than trusting in the Lord. The chapter opens with a solemn warning: “Woe to them that go down to Egypt for help… but they look not unto the Holy One of Israel” (Isa. 31:1). This reliance on foreign powers is portrayed not merely as political folly but as a spiritual betrayal—an abandonment of the covenant in favor of earthly strength.

The prophet reaffirms that God is not idle: He will stretch out His hand against both the helper and the helped, bringing judgment upon Egypt and Judah alike. Yet amid this warning, Isaiah also delivers a message of hope and divine protection. Like a lion unafraid of shepherds, and like birds hovering protectively over their young, the Lord promises to defend Jerusalem—“passing over, he will preserve it” (Isa. 31:5). The chapter ends with a call to repentance and a vision of the Lord rising up to cast down Assyria, striking terror into His enemies.

Within the Canonical Column, Isaiah 31 functions as a prophetic counterpart to the book of Obadiah. Both texts condemn misplaced trust, expose the arrogance of nations, and foretell the downfall of the proud. Each testifies to the reality that God alone is the refuge of the righteous, and that all human schemes apart from Him will ultimately fail.

Isaiah 31 -> Obadiah

In the table below, we examine a series of textual parallels and prophetic correspondences between Isaiah 31 and the book of Obadiah. Though arising from different historical contexts, both chapters issue stern warnings to those who trust in worldly alliances, rejoice in their neighbor’s downfall, or exalt themselves against the purposes of God. As with all Canonical Column pairings, these parallels are not coincidental—they are the product of divine authorship. As the thirty-first chapter of Isaiah, this passage has been deliberately positioned to echo the tone, language, and judgment motifs of Obadiah, thereby affirming its role as a prophetic witness to the thirty-first book of the biblical canon.

Isaiah 31	Obadiah
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!10 (Isaiah 31:1)	All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him. (Obadiah 7)
Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.11 (Isaiah 31:2)	Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau? (Obadiah 8)
Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.12 (Isaiah 31:3)	Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD. (Obadiah 4)
For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof.13 (Isaiah 31:4)	The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. (Obadiah 1)
As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.14 (Isaiah 31:5)	But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. (Obadiah 17)
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.15 (Isaiah 31:8)	And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter. (Obadiah 9)
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem16 (Isaiah 31:9)	And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it. (Obadiah 18)

Genesis 42 <-> Isaiah 31

As there is no obvious three-way verse chain for Obadiah and its two witnessing chapters, I was unable to feature a group chat example for this particular installment. However, it should be noted the two witnessing chapters of any given biblical book in the Canonical Column will always allude to and reference one another, as the following example from Obadiah’s two witnessing chapters clearly demonstrates:

Genesis 42	Isaiah 31
Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another? And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die. And Joseph’s ten brethren went down to buy corn in Egypt. (Genesis 42:1–3)	Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD! (Isaiah 31:1)

Although the immediate contexts differ, Isaiah’s denunciation of “them that go down to Egypt for help” in the opening line of Isaiah 31 functions as a blatantly obvious allusion to Joseph’s brothers going down to Egypt to buy corn during the famine in Genesis 42. Here we clearly see that Obadiah’s two witnessing chapters are not only testifying to Obadiah itself, but are also in direct conversation with each other—further highlighting the structural brilliance and mind-boggling prophetic symmetry of the Canonical Column.

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Obadiah as the thirty-first book of the biblical canon.

The canonicity of the book of Obadiah is affirmed by its two witnessing chapters within the Canonical Column: Genesis 42 and Isaiah 31. These two chapters have been deliberately structured and sequenced as the thirty-first chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Obadiah–the thirty-first book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Obadiah, which was ordained before the foundation of the world to become the thirty-first book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Obadiah are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Genesis 42:8–14, Joseph accuses his brothers of being spies who have come to see “the nakedness of the land”—a metaphorical charge of exploitation during a time of national vulnerability. Within the Canonical Column, this functions as an allusion to Obadiah 1:13, where Edom is condemned for entering Judah’s gates in the day of her calamity and for gazing on her affliction. Both passages center on the theme of opportunistic incursion, where vulnerable lands are exposed and violated—either in accusation or in fact. ↩︎
6. In Genesis 42:21–22, Joseph’s brothers confess their guilt over selling him into slavery, recalling how they “saw the anguish of his soul” and “would not hear,” and concluding, “his blood is required.” Within the Canonical Column, this functions as a direct allusion to Obadiah 1:10–12, where Edom is condemned for its violence against “thy brother Jacob,” and for standing aloof while strangers carried away his substance. Both passages revolve around the betrayal of a brother in the day of his distress, followed by the inevitability of divine retribution. ↩︎
7. In Genesis 42:24, Joseph selects Simeon to be bound and left behind in Egypt while the others return to Canaan. Though the narrative offers no explanation for why Simeon is chosen, his name (שִׁמְעוֹן) is derived from the Hebrew root shamaʿ (“to hear”). Within the Canonical Column, this serves as a subtle allusion to Obadiah 1:1, which opens with the line: “We have heard a rumour from the LORD.” The selection of Simeon, whose name means “hearing,” echoes the auditory theme that opens the book of Obadiah and signals the coming judgment. ↩︎
8. In Genesis 42:36, Jacob laments the perceived loss of Joseph and Simeon by repeating the phrase, “Joseph is not, and Simeon is not.” Within the Canonical Column, this functions as an allusion to Obadiah 1:16, which foretells the total destruction of Edom and the nations that oppose Zion: “they shall be as though they had not been.” Both passages employ language of erasure and nonexistence to express the finality of loss—whether personal or prophetic. ↩︎
9. In Genesis 42:38, Jacob refuses to send Benjamin to Egypt, fearing that if harm befalls him, it will “bring down [his] gray hairs with sorrow to the grave.” Within the Canonical Column, this functions as an allusion to Obadiah 1:4, where the Lord declares that though Edom exalts itself “as the eagle” and sets its nest among the stars, He will bring it down. Both passages employ the motif of descent as a consequence of vulnerability or pride—one emotional, the other judicial. The Hebrew root ירד (yarad, “to bring down”) appears in both, reinforcing a shared prophetic logic of downfall. ↩︎
10. In Isaiah 31:1, the prophet rebukes Judah for placing its trust in Egypt’s horses, chariots, and horsemen rather than in the Holy One of Israel. Within the Canonical Column, this functions as an allusion to Obadiah 1:7, where Edom’s allies turn against her, deceiving and overpowering her. Both passages warn of the folly of trusting in human alliances, and both depict divine judgment as the ironic outcome of such misplaced dependence. ↩︎
11. In Isaiah 31:2, the Lord declares that He will rise against the “house of the evildoers” and the “help of them that work iniquity.” Within the Canonical Column, this functions as an allusion to Obadiah 1:8, where the Lord promises to destroy the wise men of Edom and remove all understanding from the mount of Esau. Both passages portray the overthrow of worldly wisdom and strength by divine intervention, reinforcing the theme that no counsel can stand against the purposes of God. ↩︎
12. In Isaiah 31:3, the prophet emphasizes that Egypt is “not God,” and that both the one who helps and the one helped will fall together. Within the Canonical Column, this functions as an allusion to Obadiah 1:4, where Edom is warned that even if it exalts itself “as the eagle” and sets its nest among the stars, the Lord will bring it down. Both passages depict the demise of the proud and self-reliant, showing that divine judgment humbles even the most exalted powers. ↩︎
13. In Isaiah 31:4, the Lord is likened to a lion who comes down to fight for Mount Zion, unmoved by the noise of opposing shepherds. Within the Canonical Column, this functions as a deliberate contrast to Obadiah 1:1, where the Lord sends an ambassador among the nations to summon them for battle against Edom. Both passages depict the Lord initiating military confrontation, but from opposite sides—one in defense of Zion, the other in judgment against Esau. ↩︎
14. In Isaiah 31:5, the Lord promises to defend and preserve Jerusalem, saying, “defending also he will deliver it.” Within the Canonical Column, this functions as a direct allusion to Obadiah 1:17, which proclaims, “upon mount Zion shall be deliverance.” Both passages affirm that deliverance will come to Zion, testifying to God’s commitment to preserve His covenant people in the face of surrounding judgment. ↩︎
15. In Isaiah 31:9, the Lord is said to have “his fire in Zion, and his furnace in Jerusalem”—a metaphor for the refining and consuming power of divine judgment. Within the Canonical Column, this functions as an allusion to Obadiah 1:18, where the house of Jacob becomes a fire and the house of Joseph a flame that devours the house of Esau like stubble. Both passages use the imagery of fire proceeding from Zion as an instrument of divine justice, culminating in the complete destruction of God’s enemies. ↩︎
16. In Isaiah 31:9, the Lord is said to have “his fire in Zion, and his furnace in Jerusalem”—a metaphor for the refining and consuming power of divine judgment. Within the Canonical Column, this functions as an allusion to Obadiah 1:18, where the house of Jacob becomes a fire and the house of Joseph a flame that devours the house of Esau like stubble. Both passages use the imagery of fire proceeding from Zion as an instrument of divine justice, culminating in the complete destruction of God’s enemies. ↩︎

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