On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of the Prophet Obadiah (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Obadiah data set: every chapter of LXX Obadiah (1-1) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim). Major translation and interpretive cruxes are handled within those notes rather than silently resolved. Obadiah is the shortest prophetic book of the Septuagint, a single concentrated oracle against Edom/Idumea for violent complicity in Jerusalem's fall, ending in Zion's deliverance and the Lord's kingdom. Its Greek form sharpens the themes of pride, betrayal, reciprocal judgment, and restored inheritance. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book — its major movements — under which the chapter detail below unfolds. Obadiah moves quickly from international summons, to the exposure of Edom's pride and treachery, to the great reversal in which Zion is saved and Esau's mountain judged. The annotation tracks the prophecy's tight linkage between brother-violence, day-of-the-LORD theology, and territorial restoration. (Section divisions are interpretive; the more common analysis is generally followed.)

• I · 1:1–4 — Summons and abasement. A report goes out among the nations against Idumea, whose eagle-like self-exaltation in the rock-heights will not prevent the LORD from bringing it down.
• II · 1:5–9 — Exposure and betrayal. Edom is stripped more thoroughly than by thieves or grape-gatherers, while treaty partners and wise men alike fail and Teman's warriors lose heart.
• III · 1:10–14 — Violence against brother Jacob. The charge is laid: when Jerusalem fell, Edom stood over against its brother, rejoiced, entered the gates, and trapped fugitives instead of aiding them.
• IV · 1:15–21 — Reversal, restoration, kingdom. The day of the LORD repays Edom and the nations in kind; Zion becomes the place of deliverance, Esau is consumed, exiles inherit again, and the kingdom belongs to the LORD.

Chapter-by-chapter

Obadiah 1 — ΑΒΔΙΟΥ Α′

Theme. Edom's proud security and betrayal of Jerusalem bring the day of the Lord near.

Outline.

• A · 1:1-4 — The nations are summoned and proud Edom is brought low.
• B · 1:5-9 — Edom is stripped bare and betrayed by its allies.
• C · 1:10-14 — The charge: violence against brother Jacob.
• D · 1:15-16 — The day of the Lord brings reciprocal judgment.
• E · 1:17-21 — Zion's deliverance, Esau's end, and the Lord's kingdom.

Translation & textual notes. The Greek text of Obadiah follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The chapter is a compact but forceful oracle against Edom/Idumea, moving from the summons of the nations to the exposure of Edom's proud security in the rock-heights, then to the charge that Edom stood complicit while Jerusalem was despoiled. The Septuagint repeatedly names Ιδουμαία rather than preserving the shorter ethnic form "Edom," and several lines are phrased in ways that deserve close attention: v. 1 speaks of a dispatched περιοχή, a public summons or message among the nations; v. 7 compresses betrayal by erstwhile allies into difficult but unmistakably hostile language; v. 16 turns the cup image into a universal drinking of judgment; and vv. 19-20 preserve geographic terms such as Ναγεβ and Σαρεπτων in a restoration map that is partly transliterated and partly interpreted. The closing movement is theological as much as political: Zion becomes the place of deliverance, the house of Jacob reverses the dispossession inflicted by others, and the book ends with the climactic confession that the kingdom belongs to the Lord.

How the data set is organized

• lxx-interlinear/data/obadiah1.json — the durable scholarly content: one JSON object per chapter (reference, titles, text-note, outline, and verses with per-word annotation and per-verse discourse notes). The data set shares the nt-interlinear toolkit and schema with the New Testament volumes.
• lxx-interlinear/ — the LXX data home and index builder; rendering reuses the chapter-agnostic nt-interlinear toolkit (stdlib-only HTML; headless-Chromium PDF). Adding a chapter (or a book) requires no code changes.
• Rendered artifacts — Obadiah1.html and .pdf under lxxsite/Obadiah/, linked from its index.html in the Septuagint site root.

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.