Tuesday, 15 June 2010

obadiah 5, 6 and 7

Targumic descriptions of partnership of DHUSHARA and ATARSAMAIN-ISHTAR so emphatically described in Targumic translation of Obadiah 3-4.

OBADIAH v.5-6 New, Modernised Translation of Pasi K. Pohjala 2008, and detailed Commentary of Pasi K. Pohjala 2010
“the vessel container (AM), it is hollow vessel being hollow container of waters (G, NBB) thus making water-reflections like LEKANE; such container vessel (AM) of Davidic style (DD) of evening like stretched figures (LL): that is how (AJK) such glass vessel (HL) makes the visions (demut) it is hollow of hollow container (G, NBB) that makes visions (demut), vessel for making visual forms (zura) in waters, in water-reflections (BA), thus such LEKANE glass vessel in its hollowness (SA) illuminates and magnified (YLL) 6) that is how were inquired (HPS) the reflections (YS) of that hollow container: such heaping (YM) in observations (ZPH) being stretched (NN)” (Translation of Obadiah 5-6 by Pasi K. Pohjala 2008).

COMMENTARY In the Hebrew Bible the Obadiah 5-6 write words
This statement of Obadiah 5-6 commences notoriously writing of AM GNBJM BAW LK; these words of Hebrew Bible famously contain also the reading MG NBJM that refers to “magicians, the prophets”, the NBJM referring to Prophets and the word MG referring to magicians. We remember that in Jer 39:3, 13 written MG word usually is explicit translated to denote “magician”, the RB-MG there specifically referring to chief-soothsayer or chief of magicians in envoy of Nebuchadnessar (see BDB 550) thus noticed there NRGL SRAZR RB MG (Nergal Sarezer the chief magician, LXX writing of NAGARGASNASER RABAMAG ). Such occurrence of word MG currently acknowledged specifically in the Book of Jeremiah 39 is, of course, for specific importance for the current study of Obadiah 5-6 because the Jeremiah 49 writes a close parallel to this Obadiah 5-6, writing parallel to Obadiah 5 in Jer 49:9. Importantly, also Jer 49:9 writes the expression AM GNBJM. BLJLH HSHJTW DJM Attentive Readers thus referring to the Jer 39:3, 13 writing of the RB MG, the chief magician, surely reading this AM GNBJM pondered (and currently often do ponder) this statement describing “magicians, the prophets” or more generally magical practises of prophets Neviim. The Greek Bible here writes of EI KLEPTAI EISELTHON PROS SE that usually is comprehended to notice robbers and thieves. Rabbinical Scholars have notoriously devoted to these questions special attention, studying parallels to these expressions, these now noticed in the Masora. The Masora finds parallel to this in Job 37:13 where is, interestingly, written AM LSBT AM LARZW AM LHSD JMZAHW; and the Job 37 writes also traditions of attentive listening and hearing, the Job 37:2 SMYW SMWY BRGZ QLW where the SHEMA is emphasised much paralleling to Obad 1 writing of SMWYH SMYNW. Targumic translation here emphasises their special character writing in Obad 5 AM GNBJN ATW...YD DGNBW where the first expression contains MG NBJN this following MT and the second expression here noticing DG NBW where DG fish is also noticed. Furthermore, this description beginning Obad 5 is in THIS context comparing with Obad 4 that in Targumic translation writes AM TRJM KNSRA, this expression writing of the AM thus clearly referring to AM GNBJM commencing Obad 5, and such TRJM especially recalling the important spying work and observing TR of the Spies sent to the Land, such Targumic writings emphasising here notice of magicians, the prophets and generally their magical arts, and specifying them to be seers (the TR word of Targumic translation). Also the Hebrew Bible compares these expressions, writing of AM TGBJH KNSR...AM GNBJM BAW. For further comprehending these words, it is important to consider the parallel in Jeremiah 49:9 writing explicit AM GNBJM BLJLH HSHJTW DJM- the Jeremiah 39:3, 13 already was found writing of the chief magician RB MG and this expression in Jer 49:9 now writes of MG NBJM BLJLH. The Lajla denotes evening, evening time, occurrences of evening (e.g. the famous occurrence that shadows become longer when sun is setting) and Lajla notoriously also referring to some names of deities. In the Hebrew Bible Obad 5 writes of AM SDDJ LJLH, and Targum writes of AM BZWZJ LJLJA. The parallel of Jer 49:9 writing the LJLH directly connected to MG writing the AM GNBJM BLJLH thus emphasise studying of writings of BLJLH in Obad 5. Thus is noticed especially the AM BZWZJ LJLJA written in the Targumic translation where the BZWZ notices plunderers (J 152) but importantly such BZWZ also notices vessels and dishes (J 152) and generally ZJZ notices windows and parts of door frames (J 393). Thus are such MG NBJM, the “magicians-prophets” in these traditions clearly connected to vessels and dishes and seeing from vessels and dishes (lecanomancy). Even if the Lajla is somewhat usual word, it seems here very important to remind that one Nabataean deity was called ALILAT. Reading actually this writing of Targumic LJLJA to refer to this Nabataean deity ALILAT seems now much motivated in THIS context of Book of Obadiah because so clearly here are discussed magicians, prophets and seers. The Obad 3 was found to describe visual appearing of Nabataean deity DHUSHARA in likeness of Falcon in magnifying bowls, and now in Targumic translation of Obad 5 is found emphasised another Nabataean deity, ALILAT and magicians, prophets of this deity ALILAT. Targumic translation of this Obad 3-5 thus clarifies to attentive Readers that such visual appearance of Nabataean deity DHUSHARA in likeness of Falcon, so appearing in magnifying containers and bowls, was so appearing to magicians and prophets of deity ALILAT.

The Obad 5 further writes in Hebrew Bible words AM BZRJM BAW LK HLWA JSAJRW YLLWT. Attentive Readers here find word ZR referring to Zura, specifically to ZURA- forms that often were noticed observed and seen in prophetical visions, and the BA whose form BBA so often denotes reflections, especially reflections from water. Readers of Hebrew Bible thus here find unmistakable reference to observation of forms in reflected visions. Importantly, Targumic translation writes here words AM HTWPJN KQTWPJN ATW YLK, and this can denote robbers coming in disguise of gatherers and pluckers- but attentive Readers here notice Targumic translation emphasising clearly the TWP letters. This is very important, because such TWP words notice details of water-containers, TPH noticing “extend, spread” and concerning containers describing “overflowing” (see BDB 381) and the TPP more noticing tripping (also BDB 381). Targumic translation thus describes to Readers situation of overflowing vats and utensils that make extending and spreading and thereafter importantly Targum continues in Obad 6 with clear descriptions of making searches, inquiries and revealing and comprehending the hidden. Targumic translation thus very emphatically here writes of making such searches and surveys making magnifying and spreading and thus revealing what is hidden, and notoriously Targum here ascribes such activity to magicians, prophets, bowl-visionaries (BZZJ) of Nabataean deity ALILAT. (Importantly, one visual appearance to them is the notorious appearance of deity DHUSHARAT in likeness of Falcon, seen in magnifying bowls, so described in Targumic translation of Obad 3). The Greek translations here write of EI TRUGETAI EISELTHON PROS SE; but considerable is also here the notorious word GETEIA noticing false prophesy and those making illusions (always compared with “right” prophets). This statement thus alerts readers to think of TRI-GETAI; and such statement of TRI-GETAI can be comprehended to refer to those making triple magnified illusions. (Importantly, GOETEIA well known word for “false” prophesy and mere illusion making, contrasted to “right” prophets and their prophesying. In the tradition of Mss. it is well thinkable that TRI-GETAI in some Mss. have early here been written but then, in some stage of copying, been altered to then conceived more acceptable reading TRUGETAI, achieved by slight change of letters. Importantly, such TRI-GETAI is very appropriate in prophetic text, noticing in Biblical tradition often the GOETEIA illusion making contrasted with “true” prophets. Thus also Greek Bible here is seen to notoriously referring to making magnified visions, magnified illusions. For further comparisons in the context of Hellenistic Jewush culture, it is important to notice that Philo of Alexandria in the Quod Deus Immutabilis Sit especially writes of Edom, Edomites, Seir and King’s High Road thus unmistakably referring to then well known geographical facts of then prosperous Nabataean empire. Many texts of Quod Deus have already been shown (and are further to be shown) in the current study to be commentaries and even paraphrases of statements in Book of Obadiah. For comprehending now studied Obad 5 writing of EI TRUGETAI EISELTHON PROS SE is now especially interesting to consider that in Quod Deus Philo usually refers to Edom with characterisation GEINOS (“earthly”) thus writing of GEINOS EDOM. Importantly, this TRUGETAI in Obad 5 is here specifically connected with Edom, because the Obad 6 writing of Esau- in the Biblical tradition (esp. Deut 1-2 and Gen 36) Edom is specifically noticed to be area of Esau, the brother of Jacob. Thus Philo writes in Quod Deus 166 EPI TOUTO MALISTA DUSKHERANAS O GEINOS EDOM DEDIE GAR PERI TES TON EAUTOU DOGMATON ANATROPES TE KAI SUGKHUSEOS; this statement notices the “earthly Edom” having much angered; and Philo here importantly writes of DUSKHERANAS O GEINOS EDOM where GEINOS, EDOM and importantly the DUS is written (referring also to “two”). Here the Quod Deus 167 quoted the important PARA TO OROS POREUSOMETHA, so central for the whole Book Quod Deus. Importantly, here Philo writes in Quod Deus 167 concerning making surveys and searches ORIKOS EKASTA SKOPEIN where reference to Obad 6 EKS-EREUNAO and KATA-LAMBANO can be seen. Importantly, the Obad 7 continues writing of EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU, such writing of EOS TON ORION clearly further emphasising Philo’s here referring to such in writing ORIKOS and emphasising the quotation of PARA TO OROS POREUSOMETHA or PARELEUSOMETHA. Furthermore, Quod Deus 180 writes of GEINOS EDOM writing that O MEN OUN GEINOS EDOM TEN OURANION KAI BASILIKEN ARETES ODON EPIFRATTEIN AKSIOI. Importantly, here Philo in Quod Deus 181 emphasises prophet Balaam (Num 22) being among such Edomite group, emphasising that Balaam followed false prophesying (OIONOIS KAI PSEUDESI MANTEIAIS EPOMENOS), this much referring to GOETEIA false prophesying. Importantly, Philo writes in Quod Deus 148 concerning the “earthly Edom” specifically thus describing the king of all that is good in appearance PROS TON BASILEA TON FAINOMENON APANTON AGATHON TON GEINON EDOM ONTOS GAR TA TO DOKEIN AGATHA PANTA GEINA, the words FAINEIN and DOKEIN here emphasising such things being good merely in their appearance. Also this is written in Philonic interpretation of PARA TO OROS PARELEUSOMETHA, this further emphasising connecting to the Obad 7 EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU. Already the Quod Deus 144 emphasises O GEINOS EDOM. Thus Philo especially emphasises in the Quod Deus Immutabilis Sit writing of GEINOS EDOM; this is especially notable because Philo only very seldom elsewhere writes concerning Edom and Edomites. Notably, the other mentions of Edom in Posteritate 101 and Migratione 146 also mention “earthly Edom”, so in discussions exhorting to proceeding straight along the King’s Road, virtues, that are means between excesses. These discussions specify Israel’s right comprehension and seeing, so that contrast to GEINOS EDOM in these mentions much refers to famous GOETEIA denoting false prophesying.

The Obad 6 writes that AJK NHPSW YSW NBYW MZPNJW in the Hebrew Bible. This writes importantly words of HPS and ZPH that emphasise for Readers this text considering making searches and making visions. Targumic translation here writes of AJKDJN ATBLJS YSW ATGLJW MTMWRWHJ. Such BLS word in Targumic translation notices making examinations and making searches (J 175) thus much similarly to Hebrew Bible here writing of HPS for making searches and examinations. Greek bible here writes of POS EKSEREUNETHE thus writing of EKSEREUNAO for making searches and surveys. These notices written following the Obad 5 writing of prophets, magicians, and their visioning thus further continues and specifies this text writing of visioning activity of prophets-magicians. It is, of course, to be remembered that the whole Book of Obadiah begins in Hebrew Bible with HZWN YBDJH this emphasising HZWN vision of Obadiah, thus also Greek Bible emphasising ORASIS ABDIOU where vision of Obadiah thus is noticed. However, Targumic translation commences with NBWAT that more generally refers to prophesy of Obadiah. These texts specify that thus is done revealing of hidden and concealed, Targum writing of ATGLJW MTMWRWHJ where the TMWR notices hiding place and hiddenness and this statement thus emphasising becoming revealed from being hidden. So writes also Greek translation emphasising here notoriously that KATELEMFTHE AUTOU TA KEKRUMMENA where the KATALAMBANEIN following usual Greek writing notices clearly working of AISTHESIS, something becoming perceived by senses or more noetically, something becoming comprehended (after the sense-data have been somehow comprehended by intellect); the KATALAMBANEIN and KATALEPSIS in THIS context of Obad 6 clearly are written in their usual Greek epistemological sense. Thus Greek translation here notices how that what was hidden became perceived and comprehended. This text of Obadiah 5-6 thus emphatically describes how the prophets-magicians of (of Nabataean deity ALILAT, so Targum) make visions and thus make revelations, revealing hidden so that it becomes perceived and known.

OBADIAH v.7 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“the outer lines of forms (GBL) in the Luach instrument produce evidence (YDH) thus in the vessel (AN) that produces multiplicity (SBR) in midst (TK) of the hollowness (SA): it is such vessel instrument (KL) –LEKANE- such vessel (AN) of white material (SS) from waters (LM), such vessel of life, and KS-cup of waters (MM), making zura-forms there beneath (THT) to thus being keen (AJN) knowledge (bina) in the prophetical producing (JHB)” Translation Pasi K. Pohjala 2008 of Obdiah 7.

COMMENTARY The context of the writings in Bible always writes the very central information for comprehending any statement of Bible, and especially for studying the Obadiah 7 this method of Biblical research is very central. The Obadiah 7, thus being numbered according to these later divisions of verses, is very essentially connected to its context- thus are always writings of Bible, and therefore Readers always shall consider the whole context of Biblical writings for understanding them, even if referring to these statements with the numbers of verses, thus following this established practise. The Obadiah 6 was found to contain many very clear descriptions and statements of empirical research and epistemology, especially clearly writing of HPS searches and ZPH seeing and observing, and this comprehension very centrally leads then to reading of the statement of Obadiah 7. In the Hebrew Bible the Obadiah 7 is written in words
This statement concludes in the Hebrew Bible with noticing the AJN word that is, notoriously, connected here with the TBWNH comprehension and understanding. Often this is comprehended to denote lack of comprehension, but in THIS context it is important to notice that AJN often notices also special cleverness and that the following Obad 8-9 with emphasis write the WTBWNH MHR YSW...AJS MHR YSW MQTL where is noticed the specially good comprehension (Maher) of Esau, and noticed also such AJS MHR YSW. This is to be commented in its appropriate place in commenting Obadiah 8-9 and also in the current discussion it is important to refer to the clear parallel in Proverbs 22:29 writing of “Maher” good understanding in words ASR YSW ABWTJK HZJT AJS MHJR BMLAKTW; in THIS text such writing of MHJR (plene) is always comprehended to notice AJS “Mahir”, someone specially clever and importantly, this text of Prov 22:28-29 ALSO writes the letters YSW (comprehended to notice qal perf. pl. 3) ALSO the letters YSW found HERE in Obad 8-9 and usually comprehended to denote name “Esau”. We find thus that Prov 22:28-29 specially supports reading also here in Obad 8-9 notices of ESAU’s special Mahir Wisdom and this is very central for comprehending the Obad 8-9 (importantly, here the Prov 22:22 writes words of YNJ BSYR tat possibly can refer to YNJ prophets of SEIR, that is, prophets of SEIR-REQEM-PETRA; this Prov 22:22-29 thus contains important traditions of prophetic Wisdom of PETRA-SEIR and its parallel to Obad 8-9 is in the current commentaries important. We remember, of course, that the parallel to Book of Obadiah in Jeremiah 49 so centrally praises the Wisdom of Teman, writing in 49:7 HAJN YWD HKMH BTJMN where is notoriously the word AJN also found, so specially describing the Hokhmah Wisdom of Teman and Temanites (centrally connected to Esau also clearly written in Jer 49:7-22). The word AJN TBWNH BH in the currently commented Obad 7 thus centrally echoes this Jer 49:7 writing such AJN of Hokhmah Wisdom and also to Prov 22:22-29 writing of Esau’s cleverness (thus very plausible reading) and prophets of Seir-Petra. The currently studied AJN TBWNH BW in Obad 7 thus centrally is part of discussion of Wisdom.

These remarks lead attentive Readers to further consider the AJN and AN words written in THIS context, in the currently studied statements. The Obad 7 writes thus in Hebrew Bible that
KL ANSJ and JKLW LK ANSJ SLMK. Such writing of plur. ANSJM is in the Hebrew Bible very usual writing, but in the currently studied Book of Obadiah these words ANSJ only HERE occur. Thus it is important to consider that these words here so occur that also is then written the AJN TBWNH BW where the AJN is found. Thus attentive Readers consider further such writings of ANSJ and importantly notice that the AJN is written in emphatic Wisdom discussion with TBWNH and that these ANSJ words are both written in THIS context of Obadiah 7 with KL words. This statement clearly emphasises such KL words, first writing KL and in the second ANSJ statement writing of JKLW LK, so that Readers surely ponder such connection of KL and word ANSJ in THIS context of Obadiah 7. Such connecting of KL and ANSJ words becomes very understandable noticing that one usual meaning of AN letters in Hebrew Bible is “vessel” and “bowl” (BDB 58, especially comparing with Assyrian “anu” and “unutu” denoting vessels and utensils). Attentive Readers remember surely that the famous Jonah 1 writes of ANJH thus describing something connected to waters (Jonah 1:4-5) that the current Author Pasi K. Pohjala has recently more extensively studied in the Translation of Book of Jonah and detailed Commentary on Book of Jonah (2010). Attentive Readers of this Obad 7 thus straightforwardly comprehends such emphasised AN...AN...AJN in THIS context of Obad 7 to denote special Wisdom and AN vessels and utensils and bowls of bowl divination. Important is to notice also the reading in Jeremiah 49:10-11 writing WSKNJW WAJNNW YZBH JTMJK ANJ AHJK WALMNWTJK where are such AN words found emphatically written in this statement noticing the important word ALM that denotes then well known and famous ULAM pond of Temple (and traditions connected to this ULAM pond)- such ULAM pond of Temple is centrally noticed in the Michtam Psalm 56:1 writing the famous YL JWNT ALM RHQJM where ULAM pond is noticed (cf. Commentary of current writer Pasi K. Pohjala 2009 on the Michtam Psalms 56-60 and 16 for detailed discussion of the ULMA pond and its traditions in Michtam Psalms, where Rabbinical exegesis often emphasises reading the vocalisation ULAM). Thus comparison with Jeremiah 49:10-11 further emphasises comprehension of such AN words in Obad 7 to denote VESSELS and BOWLS (this in accordance with Assyrian “anu” and “unutu”), the Jeremiah 49:10-11 specifically referring to the famous ULAM pond of the Temple. Also Jeremiah 49:12 such writes ASR AJN MSPTM where AJN is in context of thinking and considerations written. Importantly, the Obad 7 commences with writing YD HGBWL where are letters HG of the notorious word HG found, such HG clearly emphasised in Obad 3 writing of SKNJ BHGWJ SLY that already in its commentary was found to make clear references to crystal cups and crystal bows, thus established easily especially comparing with the Book of Haggaj (HGJ) in the Hebrew Bible. Reading the Obad 7 writing of KL ANSJ...JKLW LK ANSJ.. AJN TBWNH BW thus for attentive Readers contains unmistakably discussion of AN and KL vessels, utensils and bowls.

Targumic translation here in Obadiah 7 writes considerable interpretation, commencing this Obad 7 with words MN THWMA AGLJWK KL ANS QJMK, the whole context of Obad 6-7 here importantly writing that ATGLJW MTMWRWHJ MN THWMA AGLJWK. The Hebrew writing of GBL noticing some limits thus is interpreted with notice of uttermost limits in depths, the THM; but importantly, such THM was also well known container and place of containment, especially containment of waters. The Targumic translation thus writing of THM emphasises to Readers to consider places of containment and containment of waters. Importantly, Targumic translation here follows Hebrew text reading the KL ANS and JKJLW LK ANS (where the Hebrew text reads KL ANSJ...JKLW LK ANSJ) so that the emphasised KL ANS in Hebrew text thus is in Targumic translation with intention followed. Notoriously, Targumic translation here also writes in Obad 6-7 emphatically GL words thus clearly noticing revelations (the GL truly conveys many meanings, e.g. the important “galut”). Here Targumic translation clearly compares MTMWRWHJ MN THWMA thus emphasising something becoming revealed from hiddenness, from utmost depths, or becoming revealed from places of containment and containers. This Targumic text truly deserves attentive reading in its writing here AGLJWK KL ANS QJMK. Such QJMK refers often to covenant, in the Hebrew is the BRJT written; and in THIS text attentive Readers notice the very special style of writing of the AJN and AN words referring to vessels. Thus Readers here with attention study letter by letter this statement of Targum and find here probable reference to Nabataean deity SHAI EL QAUM, very important Nabataean deity who especially protected travellers, thus being very central for the life of Nabataean merchants and travellers along then so famous trade routes of Nabataean empire. This detailed and attentive reading of these letters in this admittedly very sensitive statement is further emphasised noticing this statement so clearly referring to revelations, revelations from containers and places of containment (GL). Thus in this TARGUMIC translation is discovered further very important reference to visual manifestations of Nabataean deity, here the SHAI EL QAUM, protector of travellers being noticed, in Targumic statement
This statement in TARGUMIC translation of Obad 6-7 thus notices to Esau or Esau-people revealed visual manifestation (appearance) of Nabataean deity SHAI EL QAUM, protector of travellers. This statement in Targumic translation thus notoriously continues Targumic notice in Obad 3 that Nabataean deity DHUSHARA was being manifested in magnifying bowl appearing in likeness of Falcon, thus writing in Obad 3
Targumic translation of Obadiah thus notoriously emphatically writes notices of manifestations of Nabataean deities, this attesting the cultural knowledge of Nabataean culture and religion by the translators of this Book of Obadiah, with such formulations they thus clearly emphasised the Book of Obadiah noticing Nabataean culture and culture of Petra-REQEM. Thus Targumic translation here emphasises appearances being seen in revelations, this emphasising to considerations of descriptions of what thus was seen. Targumic translation is now seen to contain reference to appearance of Nabataean deity SHAI EL QAUM, protector of travellers. Such veiled reference can possibly be found also in formulation of Hebrew Bible writing in Obad 1 SLH QWMW WNQWMH although here more indirectly. Emphasising visual appearances thus contributes to comprehension of Obad 7 here writing of YD HGBWL thus noticing boundaries of visual appearances (connected with concrete travelling to utmost limits that such GBWL also denotes, this noticing also such SHAI EL QAUM). The writing of the MZWR straightforwardly leads Readers to consider Zurot-forms observed, this also emphasised in the Rabbinical exegesis of R. Eleazar recorded in Babli Sanhedrin 92 where such MZWR is further explained with quoting Hos 5:13 where such MZR is connected to RAH seeing.

The writing of Obad 7 further writes the word SLH commencing this Obad 7 with YD HGBWL SLHWK KL. Also here reading the context of the Book of Obadiah is very central for comprehending such word SLH in Hebrew Bible. The word SLH is in Book of Obadiah found in the very beginning of the Book written in the emphasised SHEMA traditions, the Obad 1 writing
Writing of such SLH is thus in this Book very central denoting traditions of sending of prophesies and sending of SHEMA tradition. In the Talmud the Book of Obadiah is only seldom referred to, and thus it is important to notice that Obad 7 has been quoted by R. Eleazar in traditions written in b Sanhedrin 92a. This Talmudic tradition records numerous sayings of R. Eleazar concerning knowledge and lack of knowledge, the quoting of Obad 7 in this context emphasising its place in Rabbinical discussions concerning knowledge. Thereafter R. Eleazar continues commenting the word MZWR also written in Obad 7 with quoting Hos 5:13 writing WJRA APRJM AT HLJW WJHWDH AT MZRW (notoriously, this is connected to Assur, this statement continuing WJLK APRJM AL ASWR WJSLH...WLA JGHH MKM MZWR), this statement of Hos 5:13 emphasising RAH seeing, the AT (often denoting OT visual signs) and the MZWR. Importantly, this tradition records R. Eleazar’s special praise of knowledge, thereby also quoting the 1 Sam 2:3 KJ AL DYWT H’ that further emphasises in R. Eleazar’s sayings the knowledge. Importantly, the Gemara commencing in 89a emphatically discusses SHEMA traditions (JSMJY and JSMY) there quoting the central Deut 18:19. The Mishnah here legislates concerning “false prophets” and thus emphasises discussion on prophesy and prophets. It is here especially important to notices that this Rabbinical discussion in Babli Sanhedrin 89a- concerning such utmost serious issue is not here directed especially against Edom, Edomites and Esau, and this Rabbinical legislation also quotes Obadiah 1:3 in b Sanhedrin 89a. Rather it is here hugely important to notice that b Sanhedrin 91b records saying of R. Joshua b. Levi that finds resurrection derived in Scriptures in Psalm 84:5 writing ASRJ JWSBJ BJTK YWD JHLLWK SLH
“Blessed are those who dwell in thy house, ever singing thy praise! (Selah) Blessed are the men in whose heart are the highways to Zion” (the RSV Translation). Thus this tradition of R. Joshua recorded in this legislating concerning false prophecy in b Sanhedrin 89a- rather finds Scriptural proof to important issue of resurrection in statement writing the “SELA” that surely was recognised by these Rabbis to contain reference also to PETRA-REQEM-SELA and its culture. Importantly, Talmudic sages thus carefully preserved such tradition of R. Joshua mentioning the “SELA” and noticed this in legislating concerning this utmost serious issue of false prophesy- Rabbis thus did not wish to avoid such somewhat positive notice of echo of “SELA” in this legislation, this emphasising the fact that this legislation concerning false prophesy is not specifically directed against Esau and traditions of Esau. Had Esau and culture of Petra here been especially targeted in this Rabbinical legislation concerning utmost serious issue of false prophesy, any somewhat positive mention of name of PETRA-SELA would surely have been in this text of Babli Sanhedrin completely unthinkable! Also here are noteworthy traditions of discussions between “Antoninus” and Rabbi, recorded in b Sanhedrin 91, where Rabbi notices how this “Antoninus” taught him some interpretations, Rabbi then finding Scriptural support in Job 10:12 and Gen 4:7, these traditions noticing questions of possibilities of attempting to more identify this “Antoninus” even if recognising that this name in ancient times was usual (importantly, cf. Babli Abodah Zarah 10 for more traditions of discussions of Rabbi and “Antoninus”; and there Esau is negatively noticed). However, truly very little is known of the religion and culture and documents of ancient PETRA-REQEM-SELA, and therefore further detailed discussion encounters numerous substantial and unsurpassable obstacles.

The Greek readers of this text of Obadiah 7 find here many details that are substantially important for further comparisons with traditions especially in Philo of Alexandria’s magnificent Quod Deus Immutabilis Sit that clearly makes numerous references to Book of Obadiah. Already have been studied numerous references to SHEMA tradition, and traditions of toiling and working so central in Book of Obadiah. The currently studied Obadiah 7 in its Greek translation is important for further references. Philo writes in Quod Deus Immutabilis Sit (hereafter: Quod Deus) intriguing Midrashic interpretation of Israel’s travelling along the mountain country, thus avoiding Edomite regions, in their travelling towards the Land. Already is seen that to translators of Targumic text this Obad 7 was known to contain description of manifestation of deity protecting travellers, in the Nabataean religion named SHAI EL QAUM, the Targumic translation here noticing manifestation of revelation of this Nabataean deity SHAI EL QAUM from hiddenness, from depths. Notoriously, the Greek translation of this Obadiah 7 is unmistakably echoes in Philo’s Midrash on Israel’s travelling along the “mountain country”, this Midrash being very important in the latter part of the Quod Deus Immutabilis Sit. It is important to notice that Philo of Alexandria strictly followed the monotheistic religion (see all the major commentaries on Philo of Alexandria), where the developments of angelology and God’s Powers (DUNAMEIS) do contain many subtle notices of metaphysics and ontology- Philo was well educated in Greek and Hellenistic philosophies and in his writings defended and explained monotheistic religion with interpretations of Biblical writings compared with contemporary philosophical ideas. The current study is devoted, however, to commenting Book of Obadiah and its clear parallels with writings of Philo (when such are found). The Greek translation of Obad 7 writes EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU. Such description notices that “you” have been sent to utmost limits by all allied with “you”. Importantly, many Greek Mss here attest reading EOS TON ORION SOU EKSAPESTEILAN, also reading SOUR being attested. The region of PETRA is in Greek translation of Obad 3 already mentioned, and such attestation of referring to mountain-region of “SEIR” (here Greek attesting SOU, even SOUR, see ed. Gottingensia) further would emphasise such reference to PETRA and Edomite region. Thus it is important to notice that Philo writes the notorious Midrash of Israel’s travelling along the mountain regions in Quod Deus, noticing the episode of Num 20 where Edomite rulers are depicted to have denied from Israel possibility of travelling along their regions. In the Quod Deus 146 Philo writes that
This reading is in accordance with Greek Bible writing in Num 20: 18-19 and this contains Israel’s response to Edomite denial, their suggesting of travelling merely along mountain regions. Philo’s notorious Midrash on this text in Quod Deus Immutabilis Sit 99-183 is importantly the only place where Philo mentions the place SEIR (in Quod Deus 99 writing APO SEIR EOS ERMA), this writing being especially discussing Edom and Edomites who very seldom are elsewhere in Philonic writings mentioned. This emphasises further the Mss of Obad 7 writing of EOS TON ORION SOU or even EOS TON ORION SOUR, thus unmistakably referring to SEIR. Importantly, Philo interprets this Israel’s travelling along the “mountain country” very emphatically in terms of Wisdom. Philo writes especially in Quod Deus 142
Thereafter the Quod Deus 145 notices the PARA TO OROS PARELEUSOMETHA quoting thus from Num 20:18-19. Philo specifically interprets such travelling along MOUNTAIN regions in Quod Deus 167, here noticing such referring to making examinations for finding essences, thus Philo in this writing makes important comparison of meanings of HOROS, “definition” and “mountain” (such HOROS found in many philosophical writings and writings of geometry and mathematics) ““We will go along the mountain country.” That is, “It is our wont to hold converse with powers that are lofty and sublime, and to examine each point by analysis and definition, and to search out in everything whatsoever its rationale, by which its essential nature is known”” (Translation of Quod Deus 167 by F. Colson in LCL). Philo thus makes reference to this Obad 7 in this Quod Deus Immutabilis Sit, emphasising here making studies and observations, this in such Hellenistically formulated discussion much emphasising attentive observations, thus continuing Hebrew level discussions of AN and KL bowls and visions, and much importantly comparable to Targumic comprehension that Obadiah 7 describes visual manifestations of Nabataean deity SHAI EL QAUM, protector of travellers. Importantly, Philo writes in concluding this Book Quod Deus 182 of manifestation of divine angel to Balaam also noticing that “when though Conviction fronts us, Conviction, the Divine Reason (LOGOS!!!), the angel who guides our feet and removes obstacles before them, that we may walk without stumbling along the high road (Psalm 90 11,12)” (Translation of Quod Deus 182 by F. Colson in LCL, and further Quod Deus 126 and ORTHOS LOGOS guiding soul along its travelling in Quod Deus 129!). The Quod Deus 129 clearly writes
Such writing of ORTHOS LOGOS being KUBERNETE contrasted with inexperienced seamen here unmistakably describes such ORTHOS LOGOS being in role of protector and helper of travellers and seafarers. This emphasises comparison of Philonic descriptions of Divine Reason-Logos and Logos guiding travellers along their roads, making road easier, to be compared with Targumic notice of Nabataean SHAI EL QAUM, deity protecting travellers, these made in Targumic translation of Obadiah 7 and Philonic referring to Greek translation of Obadiah 7. Targumic translation notices especially manifestation of this deity SHAI EL QAUM, and notoriously Philo concludes Quod Deus Immutabilis Sit by referring divine angel manifesting to prophet Balaam (Quod Deus 181-183). This is truly intriguing text of Wisdom.

New, modernised Translation of Pasi K. Pohjala 2008 of Obadiah 8
With detailed Commentary by Pasi k. Pohjala 2010

Obadiah 8 “the glass vessel (HL) in the water-containing (JM), there is prophesy of God (neum) in the depth visions (abyddos)- there is wisdom from waters (HKM) and magnifying from waters (meod) knowledge (TBN) in keenness (MHR) of that reflecting (YS)” Translation of Pasi K. Pohjala 2008.

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