Tuesday, 15 June 2010

obadiah 8, 9 and 10

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.

COMMENTARY: The Obadiah 8 is importantly connected to the introducing v.1 because of this text emphasising the Hebrew word ABD that clearly echoes the name of the prophet Obadiah, written in Hebrew with consonants YBDJH. The vocalised form of the ABD in the v.8 writes, however, the Hif. form of the ABD whose vocalised writing id different from the vocalisation of the name Obadiah. This statement in Obadiah 8 especially connects this ABD with noticing of the Hokhmah Wisdom, writing in the Hebrew Bible words
This writing in the Hebrew Bible writes importantly referring to wisdom Hokhmah, noticing the Edom and also refers to YSW that often is the name “Esau” of the brother of Jacob. For every attentive Reader thus is clear that this statement of Obadiah 8 includes specially important details of the Book of Obadiah, writing the word ABD echoing the name of Obadiah, writing of Wisdom Hokhmah and also writing word YSW that often refers to Esau. Importantly, also the Targumic translation of this Obadiah 8 writes very similar words, writing (ed. Sperber)
Attentive Readers here find that this Targumic translation writes very similar words WAWBDJ HKJMJN MADWM for the Hebrew Bible writing here the words WHABDTJ HKMJM MADWM, this selection of words in this tradition of Targumic translation emphasises some important ideas and words that were preserved in the process of translation that well known so often includes some interpretations and writes in many statements clear Midrashic interpretations. Furthermore, similarly writes the Syriac translation here with the words AWBD HKJMA MN ADWM. These traditions of Hebrew Bible, Targumic and Syriac translations thus emphasise these words in Obadiah 8 containing important ideas and words. Importantly, also the ancient MurXII supports reading these words here in Obadiah 8 (see Biblia Qumranica 3B). This is especially important for comprehending of the whole Book of Obadiah because the ABD word thus emphasised clearly recalls the name of this prophet Obadiah and this statement connects this ABD word with the Hokhmah Wisdom, also noticing Edom. The usual translations of the word ABD emphasise mostly different descriptions of ruin and destruction (see J 2-3 and BDB 2-3). The Greek translations here write that EN EKEINE TE HEMERA, LEGEI KURIOS, APOLO SOFOUS EK TES IDOUMAIAS KAI SUNESIN EKS OROUS ESAU, the Greek translations thus translating these words with APOLO SOFOUS EK TES IDOUMAIAS. The Greek APOLO of APOLLUMI usually is comprehended also denoting utter destruction and ruin, although the similarity of this APOLLUMI with the name of Apollo, God of Wisdom and prophecy is in THIS context especially notable for the Readers fluent in many languages because the APOLLUMI is in this context of Obadiah connected with the word denoting “Wise”, SOFOS. The Greek translators thus here unmistakably alert ancient (and modern) Readers to consider this statement of SOFOS with comparison of the God Apollo, the God of prophecy and Wisdom. (In the Greek translations such writing of APOLLUMI in this text is well attested in the Mss., thus Ed. Gottingensia). Important further comprehension is easily found with comparing also this important statement of Obadiah 8 with its parallel in Jeremiah 49 in the prophecy of Edom, the 49:7-8 is easily discovered thus to write very close parallel to this text of Obadiah 8, the Jer 49:7-8 writing in Hebrew Bible
This statement of Jeremiah 49:7 writes clear parallel to here studied Obadiah 8, emphasising the ABD, HKMH and Edom. Thus is easily here found the word ABDH YZH MBNJM especially in this text of Jeremiah 49:7 compared with NSRHH HKMTM, this parallel text in Jeremiah 49 thus emphasising comparison of the ABD and NSRHH words. The writing of the NSRHH in this Jer 49:7 alerts Readers to considering of words NSR, SR and SRH in Biblical Hebrew and Targumic translations. Thus are found references to NSR word denoting large birds, often denoting Falcon (cf. in Egyptian culture the Horus) and reference also to the SR bowls and vessels. These references are actually very important in the specific context of book of Obadiah. The Hebrew Bible writes in Obad 4 AM TGBJH KNSR (similarly its Targumic translation). Already is studied the very important beginning of the Book of Obadiah, the Obad 1 writing the very important SHEMA tradition LADWM SMWYH SMYNW MAT H’ WZJR BGWJM SLH in Hebrew Bible, and importantly Targumic translation comprehends this SMWYH with word BSWRA writing in Obad 1 LADWM BSWRA SMYNA MN QDM JWJ WAZGD BYMMJA SLJH. The SJR tradition thus is important in the tradition of Book of Obadiah, and the SJR importantly well known refers to bowls and vessels (cf. the previous studies of the Obadiah 1). Thus is here easily arrived to enhanced comprehension of this statement of Obadiah 8 writing in Hebrew Bible that WHABDTJ HKMJM MADWM; the comparison with its clear parallel in Jeremiah 49:7 alerts Readers of ABDH YZH MBNJM NSRHH HKMTM alerts of the comparison of ABD with NSRHH in the Hebrew Bible, thus alerting of comparison of ABD with SJR words denoting bowls and vessels. This is, of course, somewhat easily comprehensible noticing that ABD in the Wisdom literature of Hebrew Bible often denotes the “place of destruction, ruin, Abaddon” that is comprehended to be some specific place. Attentive Readers easily find interesting reference to such Abaddon or Abyssos also in the Book of Jonah, the LXX Jonah 2:6 writing of Abyssos full of water
Interestingly, LXX Jonah 2:3 writes
This statement is interestingly echoing LXX Jer 30:15 (of Jer 49:21, the Jer 49 containing clear parallels with Book of Obadiah) that
These texts of Jonah 2:1-3 and Jer 49:21 thus are interestingly comparable with the ABD tradition of Obadiah 8 and with the important beginning of the Book of Obadiah. The Hebrew text, Targumic translation and Syriac translation thus emphasise in this Obadiah 8 the words of Hokhmah Wisdom (or Hachamim), ABD and reference to Edom, preserving these words in the tradition of Hebrew text and also in the tradition of translations of Hebrew text. The words ABD, HKM and reference to Edom thus are specially important in the Obadiah 8. These meticulous considerations now show clearly, that such descriptions here unmistakably describe wisdom that is connected to water bowls and water vessels, and this is now in the Translation 2008 followed in detail.

This comprehension of the words of Obad 8 writing of HABDTJ HKMJM MADWM in the context of the Obadiah 8 is further supported with more considerations of the translation traditions of the other words of the Obadiah 8 that in Hebrew Bible writes
HLWA BJWM HHWA NAM JHWH WHABDTJ HKMJM MADWM WTBWNH MHR YSW. The concluding words of TBWNH MHR YSW now are to be considered, comparing with ancient traditions of interpreting these words of Hebrew Bible. Usually these words are comprehended to describe destruction of understanding from the mountain of Esau. However, such comprehension is based here on vocalisation mehar of the consonants MHR of Hebrew Bible; but easily found is the also usual vocalisation maher, and THIS vocalisation rather denotes clear and specially good understanding (often in Greek Bible such maher words translated OKSUS). Clearly in this context reading such vocalisation maher is very important possibility, because this MHR here is connected with the TBWNH that does denote understanding and comprehension. Importantly, the TBWNH is written also in Obad 7 AJN TBWNH BW, the AJN word of Hebrew Bible also often denoting cleverness and good comprehension. Also in the Prov 22:29 is written HZJT AJS MHJR BMLAKTW LPNJ MLKJM JTJZB BL JTJZB LPNJ HSKJM, the following 23:1 emphasising understanding (BJN) KJ TSB LLHWM AT MWSL BJN TBJN AT ASR LPNJK where the words BJN TBJN emphasising in this Prov 23:1 the understanding and this directed to the clever AJS MHJR! (Of course, furthermore, the MLAKTW in Prov 22:29 is comparable with the word YSH denoting doing and making). The traditions of translations of these words further emphasise here describe reading. Greek translation here writes KAI SUNESIN EKS OROUS ESAU. Here is usually read OROS denoting “mountain, hill” that is very usual meaning of the Greek, this being based on vocalisation mehar. However, the Greek OROS does very often ALSO mean “definition”, “rule, standard, measure” and also “bondary, boundaries”. THIS usual meaning of Greek OROS is actually very much describing cleverness and special wisdom and THIS meaning of the Greek OROS is thus substantially understandable being good rendering of Hebrew maher denoting cleverness and clever doings! (Importantly, Philo of Alexandria writes interesting interpretation of traditions of Edom in Quod Deus, and notoriously enough, Philo there writes important study of these Greek words OROS denoting mountains AND definitions, standards and rules and clever understanding!) Reading of the Targumic translation further supports these notices, Targum here translating WKL GBR DBJH SWKLTNWTA MKRKA DYSW. Easily was noticed that Semitic texts wrote very similarly the preceding words of Obad 8 describing Edom, HKM and ABD- but in these following words much more interpretations now are found. Targum here notoriously translates the TBWNH of Hebrew Bible with word SWKLTNWTA Importantly, such SKL words in Targum denote “to be bright”, “to look at, observe” and “to reflect, see clearly” (J 990). These words thus describe looking and something bright- and in the Targum XII Prophets the SKL does translate also the NBT words denoting seeing, watching and observing in Hab 1:3, Hab 1:5, Jona 2:5 and Zeph 12:10; and SKL in Targum XII Prophets translates also the BJN in Hos 4:14 and Micah 4:12 (see Concordance A. Houtman II, 293-4). Importantly, here the Targumic translation emphasises the idea of KL included in the SWKLTNWTA writing the WKL GBR DBJH, thus more noticing all those in whom is cleverness, although such WKL GBR neither is supported in Hebrew Bible nor in Greek translation tradition. In the Targumic tradition such KL here clearly alerts Readers to consider KL vessels and good understanding SWKLTNWTA, understanding and vessels. Especially, the readers of Targumic Translation here very much considered such SKL good comprehension and watching specifically connected to vessels, because this Targumic text writes WKL GBR DBJH SWKLTNWTA MKRKA where the word KL denoting vessels is emphasised in the words KL and SWKLTNWTA and importantly, the word MKRKA also clearly refers to KWR bowls and vessels in Targumic writing (selection of the KRKA is here important, the MTWRA also occurs in the Mss., but here the KRKA is more supported in the Mss.)! Thus this Targumic writing unmistakably emphasises such good comprehension connected to waters and water containers, emphasising word KL and KWR denoting bowls and vessels.

Indeed, the beginning of the Obad 8 very clearly alerts Readers to considering prophesy from bowls of fire, writing HLWA BJWM HHWA NAM JHWH in the Hebrew Bible (importantly, the ancient Mur XII supports this reading). This writing of the BJWM connected with divine Neum prophesies unmistakably alerted Readers to consider lamp bowls because of the truly famous similarity of Hebrew word Jom denoting light and lamps and Jam denoting waters, water vessels (and seas); and in ancient world, glass lamps were glass vessels mostly filled with water for cooling purposes, with thin oil film floating for nourishing the flame. Many of ancient Readers knew (and practised) the ancient lecanomancy, prophesying with lamp bowls (in Hellenistic context amply described in the PGM) and these ancient Readers straightforwardly in this Obad 8 recognised clear and unmistakable reference to divine prophesies from lamp bowls, finding here the Hebrew writing of BJWM and Neum JHWH. Also Greek translation supports this straightforwardly, writing EN EKEINE TE HEMERA LEGEI KURIOS, this easily identified to describe divine utterances coming from lamp vessel called HEMERA; but this meaning is currently often obscured when comprehending the EN EKEINE TE HEMERA being a part of the words of prophesy uttered by deity; but CLEARLY the EN EKEINE TE HEMERA LEGEI KURIOS here describes that the HEMERA lamp-vessel is the special place and device whereby deity is uttering the prophesies- thus this Obad 8 is unmistakably very clear description of divine prophesies coming from lamp-vessel HEMERA. Readers of Targumic translation very clearly read here of HLA BYDNA HHWA AMR JWJ; this is unmistakable statement that deity is uttering prophesies by the means of bowls and vessels, the YDN (J 1044-5) denoting something that is round, and something that surrounds, the YJDN denoting special times and periods (J 1067); and the selection of this YDNA in Targumic translation is further emphasised because the Syriac translation more follows Hebrew Bible writing BJWMA. The Targumic YDNA thus is very important, designating here in Obad 8 with much emphasis prophesies from vessels and bowls. Thus is arrived to the Translation Pasi K. Pohjala 2008 of this writing of Obadiah 8.

OBADIAH 9-10, New Modernised Translation by Pasi K. Pohjala 2008,
with Commentary by Pasi K. Pohjala 2010
“and the hajjot of mighty size (GBR) of Teman style visions (temunot) in the water bowl (maajan) become to knowledge (KR) in the keen seeing (MHR) fire-flame, for reflections (YS) in the clearness (NQ) of the waters (TL) (10) the knowledge (MH) coming from the molten material (MS), the qualities, by Jacob style is the cup examination (KS) for the knowledge in the container Olam vessel” Translation of Pasi K. Pohjala 2008 of Obadiah 9-10

COMMENTARY The Obadiah 9-10 in the Hebrew Bible write that
This statement of Obadiah 9-10 deserves truly detailed study and much consideration. This statement in Hebrew Bible writes words GBR, Teman or Temunot visions, KR word referring to bowls and containers, MHR noticing cleverness and the MQTL where is the very important word TL denoting Til bowl divinations found. Importantly, here is the word YSW written that usually is seen to denote name “Esau” in this tractate of Edomite Wisdom reflecting Wisdom of Petra and cult of ancient Nabataeans especially in cult of Petra. The Obad 10 then furthers importance of these statements, writing further such words of KS so often referring to cups and cup examinations and further repeating the word KR in this context. Even if being concise statement, this Obad 9-10 clearly thus contains many very important words. The writing of Obad 9 in Hebrew Bible commences, of course, with the WHTW GBWRJK where Readers undoubtedly also considered the HTM denoting seals and making impressions of seals, thus picture-making, such Hebrew expression alerting Readers to consider making enlargened visions (gibbor). Such word HT in the Hebrew Bible such writing of traditions of “Esau” further refer to histories noticing that Esau’s wives were daughters of Hittites, so noticed in Gen 26:34 (WJHJ YSW BN ARBYJM SNH WJQH ASH AT JHWDJT BT BARJ HHTJ WAT BSMT BT AJLN HHTJ in Hebrew Bible). Centrally deserves attention writing of the word TL in Hebrew Bible, the truly important word noticing Til cup and bowl divinations (lecanomancy, although the TL words, of course, do have other meanings in Biblical Hebrew). In THIS context of Obadiah 9-10 it is important to read the WHOLE context to comprehend writing of this TL word. Thus THIS context of Obadiah 9-10 very clearly leads Readers to consider TL written HERE in its specific meaning of denoting Til cup divinations and bowl divinations, because HERE the Obad 9-10 writes many such words, noticing thus KS word usually denoting cups, and KR words noticing usually understanding and, interestingly, also noticing usually KR bowls and containers. Easily thus Readers here find in this Obad 9-10 that this text ITSELF so clearly leads Readers to consider bowl divinations and cup divinations. Importantly, also the Mur XII does support here reading the TL word, and Targumic translation preserved this word writing MQTWL. Often is found also in Targumic translation of Obadiah how the Targum famously attempts to preserve some words similar to the reading of Hebrew Bible, obviously because of their having been specially important and famous words, even if more interpreting some other statements and expressions in the Book. Targumic following of TL word thus emphasises the status of TL in THIS context of Obadiah 9-10 for ancient Readers. In the Targumic Translation is the TL- word written in statement MQTWL MHTWP AHWK JYQB that especially in THIS context of Obadiah alerts Readers to consider Targumic Translation of Obad 5 where is stated AM HTWPJN KQTWPJN ATW YLK that for Readers emphasise the TWP words in Targum, so also here in Obad 9-10; this is especially important, because thus Targumic Translation follows the Hebrew Bible writing TL word and then writes emphasised TWP word- the TWP words noticing springs, overflowing, bubbling up (see J 525) and thus also such TWP word in THIS Targumic translation emphasising the writing of Til cups and cup divinations. Furthermore, much attention deserves such writing in Targum MQTWL MHTWP because of their referring to QTLPTA letters (in one permutation of these letters), such QTLPTA notoriously transliterating to these Targumic Readers the truly central Greek KATA LEPTA or KATALEPSIS (see also J 1349 and Krauss-Loew), the very central Greek word for comprehension and perception, especially in this context importantly thus written with AJS Maher and KR words. The Targumic translation thus here writes delicate words describing understanding, perception and bowl divination. Greek translations here write of OPOS EKSARTHE ANTROPOS EKS OROUS ESAU DIA TEN SFAGEN when the Obad 9-10 are together read. The SFAGEN can denote here violence (cf. SFAZO), although it is important to consider AGGEION words denoting containers, the SF- emphasising their being spherical containers (in ancient Greek text actually is known bowl SFAGEION used for cult (see L-S 1737), thus importantly to think many contexts of writing of such SFAGEION bowl containers generally in Hellenistic texts to denote GENERALLY bowl containers). Thus also the Greek translations here refer to bowls and importantly write here of KALUPSEI word. The Hebrew text then continues writing of TKSK BWSH JYQB where is important to consider the words KS denoting cups and cup divination, the QB found in name Jacob denoting vats and bowls and specifically the Kab measures of volume and the BWS word so famous in the “Jabasa” discussions of Gen 1 and also in Jonah 2 where are waters and containment of waters so centrally described. Also in the current formulation of Obad 10 thus writing can be hear echo of the fundamental Gen 1:9 WJAMR ALHJM JQWW HMJM MTHT HSMJM AL MQWM AHD WTRAH HJBSH WJHJ KN, important words thus echoed are especially JQWW HMJM and the Jabasa. These descriptions are furthermore then important in the conclusion of Jonah 2, the 2:11 writing of WJAMR H’ LDG WJQA AT JWNH AL HJBSH. Also the word KR in this Obad 10 denotes containers and water containers. Targumic translation of Obadiah 10 writes MHTWP AHWK JYQB THPJNK BHTA WTSTJZJ LYLM. Importantly, the HTWP word in this context of translation of Obadiah was already found to refer to springs and overflowing containers, compared with the TWP words so central in Obad 5- and further is in this Targumic translation found now the THPJNK, such HPN noticing measures, handfuls and especially to famous Assyrian word HUPUNNU denoting bowls (J 492 BDB 342). The text of Obad 9-10 thus clearly is describing Wisdom and water containers, and water container divinations.

Parallels to these statements in Jeremiah 49 can easily be found, the prophesy concerning Edom actually so beginning noticing Teman in Jer 49:7
This beginning of Jer 49:7 thus emphatically connects this Teman with Wisdom (Hokhmah). The prophesy concerning Edom concludes also thus emphatically writing of inhabitants of Edom and their mighty, writing in Jer 49:20 and 22, writing
These are concise statements in the Hebrew Bible, but these contain notoriously important words and descriptions. Well known is that the word TJMN here refers to Teman well famous in Edomite area for its wisdom, so known also in Hebrew Bible, and referring also to Temunot pictures and similitudes. It is, however, also notorious that the word Teman does not occur in the Targumic translation where more is referred to the mighty men of southern regions (DRWMA) that also is in geography of Palestine understandable considering thus areas south of main cities of Judah and Israel. This writing of Obadiah 9-10 continues Obad 8 writing of the AJS MHR YSW that already in commentary on Obad 8 was found to refer to someone specially clever, AJS Maher; thus this discussion of Obad 8 directly leads to considerations of Esau’s special wisdom, writing of AJS Maher YSW, this continuing Obad 8 writing of WTBWNH MHR YSW thus writing of TBWNH understanding. This statement of Obad 9-10 leads Readers directly to discussions concerning Wisdom and Wisdom traditions of Hebrew Bible and subsequent writings. The Jer 49:20 writes prophesy concerning Edom (AL ADWM), concerning inhabitants of Teman (AL JSBJ TJMN), and the Jer 49:22 writes concerning hearts of the “mighty” men (Gibborim) of Edom. Especially important here is noticing the word GBWRJK written here in Hebrew Bible. Notoriously, in this word can be found the GBR (Gibbor) well known Biblical word denoting giants and importantly thus written already in the episode of the Flood in Gen 6; and importantly, this word in Hebrew Bible alerts Readers also to consider word BRK in Hebrew. The famous beginning of History of Flood in Gen 6 writes concerning such Gibborim in Hebrew Bible that HMH HGBRJM ASR MYWLM ANSJ HSM, thus writing in Gen 6:4. The BRK is, of course, in Hebrew Bible somewhat usual word denoting blessing and water springs (thus understandably!), but the current context of finding letters BRK in this statement of Obadiah alerts Readers to more profound considerations concerning such BRK words. Importantly, the Targumic translation also emphasises writing here such GBR and BRK words, commencing Obad 9 with WJTBRWN GJBRK, where is found the GBWRJK of Hebrew Bible followed with the GJBRK, the Targumic translation thus also emphasising the BRK and GBR words. Targumic translation of Obad 9 further emphasises here the GBR word, further writing of GBRA DBJH ZWRKA, thus thrice in translation of Obad 9 writing references to GBR words (the Gibborim), even if Hebrew Bible writes AJS MHR (maher) thus writing of someone specially clever. The Targumic translation writing thus of the TBR word refers to breaking and breaching (J 1643) but also Readers consider the TBR-SBR words and thus consider SBR notorious plenitude and numerousness, this consideration thus here describing special numerousness of the “giants” Gibborim. It is well known in scholarly writing and so always in good commentaries commented that Obadiah has notoriously close parallel in Jeremiah 49- the parallels to Obadiah in Jeremiah 49 also in the current Commentary being detailed studied and much pondered. The Obadiah thus has very special relationship with such important writing in the Book of Jeremiah, Obadiah by some researchers considered to be re-telling of some statements thus found in Jeremiah 49. Thus it is important to consider more the Book of Jeremiah and well known traditions of Book of Jeremiah. Thus are Readers seriously alerted to considerations of the Book of Baruch that is in tradition of Greek Bible usually printed after Book of Jeremiah, although Hebrew Bible does not include this Book in the canonical writings. The Book of Baruch is relatively concise but often discussed Book of Biblical Wisdom tradition. Readers straightforwardly here notice that detailed studying and comparisons of these two Books, Obadiah and Book of Baruch, is directly important because of their belonging to prophetic and Wisdom literature associated with Book of Jeremiah. In the Book of Obadiah the currently studied Obad 9-10 now is especially easily found to write notably good parallels to Book of Baruch. Baruch 3:26 writes
This statement in Baruch 3:26 writes thus of the “giants” noticing also their having had special reputation and noticing their huge stature and their knowledge of art of war. Even if in Second Temple literature references to Giants and interpretations of Gen 6 are somewhat usual, especially in Enochite literature, such clear reference to Giants in this Biblical Book (or Apocryphal Book) deserves special attention. Importantly, Baruch 3:23-24 in THIS context also much writes of Teman, writing concerning Wisdom
This statements clearly parallel Obad 9-10. Here are noticed merchants of Merran and Teman (the place of “Merran” has been much discussed in history of studies of Book of Baruch from Kneucker onwards), such notice of merchants clearly being important also for considering of the Nabataean trade empire. Here Baruch 3:23-24 writes of SUNESIS understanding, and importantly, this Greek word is written also in LXX Obad 7-8 writing of OUK ESTI SUNESIS and SUNESIN EKS OROUS ESAU. Writing of the Giants in Baruch 3:26 with EGENNETHESAN OI GIGANTES OI ONOMASTOI is importantly paralleled in currently studied Obad 9 writing OI MAKHETAI SOU OI EK THAIMAN where is the Hebrew “GIBBOR” thus rendered with notice of warriors, this based on tradition knowing of the GIBBORIM Giants and their war-like character, this written also here in Baruch 3:26 OI GIGANTES...EPISTAMENOI POLEMON. Further parallels are easily found reading these Books. The name of Obadiah written in Hebrew is the YBD denoting also the Avoda, or worship of H’; and actually the Book of Baruch 1:3-6 very importantly commences with description of religious congregation gathering together for reading the Book and their having wept, fasted and prayed in this religious congregation, these being very clear and understandable descriptions of religious gathering for worship and thus very much reminding the “Avoda”. Importantly, here Baruch 1:3-5 emphasises READING the Book to HEARING of the members of this gathering, writing
Such emphasising of religious congregation and their HEARING words of the Book recited to them very much parallels Obadiah referring to Avoda and especially such emphasising parallels Obadiah 1 commencing with writing of SHEMA traditions (Hebrew: SMWYH SMYNW; Greek: AKOEN EKOUSA). This emphasising of hearing further often occurs in the Book of Baruch. The name of Obadiah referring to Avoda is further importantly paralleled in many details of Book of Baruch. The Baruch 2:20 writes concerning KATHAPER ELALESAS EN KHEIRI TON PAIDON SOU TON PROFETON LEGON; and Commentaries here notice that Baruch 2:20 thus writes formula found also in Dan 9:6 whose Hebrew text writes of YBDJK HNBAJM where is the YBD found and thus name Obadiah paralleled. Importantly, also much of the ideas of the Book of Baruch such are defined, the Baruch 2:21-24 writing of ERGASASTHE and 2:22 EAN ME AKOUSETE TES FONES KURIOU ERGASASTHAI TO BASILEI BABULONOS and 2:23 emphasising word FONE (denoting voices and sounds), also 2:24 writing of OUK EKOUSAMEN TES FONES SOU ERGASASTHAI TO BASILEI BABULONOS. This Baruch 2:21-24 thus with special emphasis writes of ERGAZOMAI, AKOUEIN and FONE, and these clearly and unmistakably refer to traditions of YBD (name Obadiah) and its SHEMA traditions so emphatically beginning Obadiah 1. Further parallels are easily found. Obad 4-5 writes of EAN METEORISTHES OS AETOS KAI EAN ANA MESON TON ASTRON THES NOSSIAN SOU EKEITHEN KATAKSO SE, LEGEI KURIOS. This is much paralleled in Baruch 3:17 writing OI EN TOIS ORNEOIS TOU OURANOU EMPAIZONTES thus describing men in the heights living in realm of Falcons and eagles. So writes also Baruch 3:29 TIS ANEBE EIS TON OURANON KAI ELABEN AUTEN KAI KATEBIBASEN AUTEN EK TON NEFELON describing search for Wisdom, raising to heavens for grasping Wisdom and bringing Wisdom down from the realm of clouds. Furthermore, Baruch 3:13-19 writes of search for Wisdom, the 3:15 writing of TIS EUREN TON TOPON AUTES KAI TIS EISELTHEN EIS TOUS THESAUROUS AUTES POU EISIN OI ARKHONTES. Also the Obad 6 POS EKSEREUNETHE ESAU KAI KATELEMFTHE AUTOU TA KEKRUMMENA EOS TON ORION EKSAPESTEILAN SE. Furthermore, name PETRA is echoed in Baruch 3:30 TIS DIEBE PERAN TES THALASSES KAI EUREN AUTEN KAI OISEI AUTEN KRUSIOU EKLEKTOU where word PERAN in context of writing of wealths can echo then flourishing PETRA, so importantly noticed in Obad 3 (KATASKENOUNTA EN TAIS OPAIS TON PETRON). Furthermore, Baruch 3:33-34 writing of stars and their constellations is found to parallel the Obad 4 writing of stars and their places.

The Book of Baruch is notoriously famous for its emphasising written Book and written Law. Thus writes Bar 1:1 OUTOI OI LOGOI TOU BIBLIOU OUS EGRAPSEN BARPOUKH. The Bar 2:2 writes concerning KATA TA GEGRAMMENA EN TO NOMO MOUSE; and also 2:28 writing KATA ELALESAS EN KHEIRI PAIDOS SOU MOUSE EN HEMERA ENTEILAMENOU SOU AUTO GRAPSAI TON NOMON SOU ENANTION HUION ISRAEL. The Bar 4:1 is very famous for writing thus AUTE E BIBLOS TON PROSTAGMATON TOU THEOU KAI O NOMOS O HUPARKHON EIS TON AIONA. These statements of Book of Baruch emphasise writing in Book commandments of Law, and these statements have often been emphasised by Scholars being important descriptions of practises of Jewish religion in Second Temple times. Further very important writing in the Book of Baruch describes in terms of walking the practising of following of Law (cf. HLKH word). Baruch 2:10 thus writes OUK EKOUSAMEN TES FONES AUTOU POREUESTHAI TOIS PROSTAGMASIN KURIOU OIS EDOKEN KATA PROSOPON HEMON. Further writes Baruch 3:12-13 EGKATELIPES TES PEGEN TES SOFIAS TE ODO TOU THEOU EI EPOREUTHES KATOKEIS AN EN EIRENE TON AIONA noticing their having forsaken spring of Wisdom. Further writes Baruch many statements in terms of walking according to commandments; these statements importantly also parallel Philo of Alexandria’s writing in Quod Deus Immutabilis Sit concerning Israel’s walking along the King’s High Road, the Wisdom.

OBADIAH v.11-14 New, Modernised Translation by Pasi K. Pohjala 2008, with Commentary by Pasi K. Pohjala 2010.

Greek Bible writes in the Obadiah 11-14 the word EPI notably often. Thus writes Obad 11 of EPI IEROUSALEM EBALON KLEROUS

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