Thursday, 4 November 2010

obadiah v.8 commentary 3rd ed

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.

The currently studied Philonic writing of the road and walking along the road is actually very important writing in Philonic thought. The important thorough recent Commentary of Winston and Dillon for the treatises Quod Deus and De Gigantibus accordingly devotes considerable attention to this writing (in their Book “Two Treatises of Philo of Alexandria” (1983)). Commenting the Philonic writing of BASILIKE ODOS they emphasise that this writing in Quod Deus 140- that the motif “Royal Road” is “one of he central motifs of his religious philosophy” (1983, 341); they further emphasise parallels for writing of such motif in Philonic treatises Post 101, Gig 64, Migr 146-7 and in Spec 4:102 and 168. The Philonic quotation of Num 20 being here specifically important for here studied Philonic discussion in Quod Deus, also for its containing the only reference to SEIR in Philonic writings, it is important to notice the comments of Winston and Dillon for such quotation of Num 20 in Quod Deus 145 that is here also centrally studied. They notice that “he is here clearly following the Stoics who held that to act appropriately is not in itself either good or bad, in sense of being morally good or bad, and had accordingly designated “appropriate actions” (KATHEKONTA) as “intermediate” (MESA). It is only when the latter are performed by a wise man that they become “correct” (or absolutely appropriate) actions (KATORTHOMATA)” (1983, 342). Furthermore Winston and Dillon in “The Two Treatises” comment this specific situation described in Num 20, noticing “Philo finds that the words “we will go along the mountain country” signify the ideal of wisdom which continuously analyzes and defines all things in an effort to arrive at their essence” (thus in 1983, 343). This comment especially is relevant for Obad 7 thus writing of OROS that can denote mountains, limits and definitions that are important for such study described here by Winston and Dillon. Furthermore, it is important to notice comments of V. Nikiprowetzky in this “Two Treatises” for this writing commenting Num 20:17-20 in Quod Deus 140ff. Here Nikiprowetzky maintains that “cette voie est la sagesse dont le terme est la connaissance et la science de Dieu...La notion de la voie de Dieu evoque dans l’esprit de Philon un episode fameux de l’itineraire spirituel de la nation horatique...Israel dans sa progression vers Dieu au long de la voie royale” (1983, 143). Importantly, in this interpretation of walking along such road, Philo also writes notable commentary on Aristotelian ethics, presenting virtues as means. The Quod Deus 166-167 write one further quotation of this text in Num 20:17-20 and here Quod Deus 162-165 are important exposition of this important principle of Aristotelian ethics, thus Winston and Dillon noticing commenting Quod Deus 162 that “from here to the end of 165 we have an elaborate exposition of the Aristotelian doctrine of Virtue as a Mean (EN II 2ff)” (1983, 350), their further comparing statements of this principle of Virtue in Spec 4:102, Post 101, Migr 146-147 and in Aristotle’s Nicomachaean Ethics (1106b15 and 1107a7, this principle being in this EN truly very central), and also in Aristotle’s Eudemian Ethics (1227b8). Furthermore, here Nikiprowetzky comments this Philonic discussion of Aristotelian central principle of Virtue as Mean noticing “la voie royale est moins la voie du compromis que celle de l’exacte mesure et de l’harmonie” (1983, 73f), Nikiprowetzky here also finding parallels in Post 101-2, Gig 64, Fuga 203, Migr 146, Abr 269, Spec 4:144 and 167-8 and in Q.E. 2:26. It is also important to find the EIRENIKOS describing actual events in histories of Maccabees in their contacts with Nabataeans, thus written in 1 Macc 5:24-26 stating
KAI IOUDAS O MAKKABAIOS KAI IONATHAN O ADELFOS AUTOU DIEBESAN TON IORDANEN KAI EPOREUTHEN ODON TRION HEMERON EN TE EREMO KAI SUNENTESAN TOIS NABATAIOIS KAI APENTESAN AUTOIS EIRENIKOS KAI DIEGESANTO AUTOIS PANTA TA SUMBANTA TOIS ADELFOIS AUTON EN TE GALAADITIDI. Interestingly, here is a meeting with Nabataeans and Maccabees explicit described (for more thorough interpretation, see e.g. studies of Aryeh Kasher), this writing of POREUOMAI and EIRENIKOS much echoing words of Greek translations of Obadiah 7; this being important because the some times occurring EIRENIKOS is in Greek Bible more seldom written in descriptions of journeys. This 1 Macc 5 noticing friendly encounter of Maccabees and Nabataeans is emphatically important, also the 1 Macc 5:48 much resembling these words in Obad 7, here writing of city EFRON, noticing KAI APESTEILEN PROS AUTOUS IOUDAS LOGOIS EIRENIKOIS LEGON DIELEUSOMETHA DIA TES GES SOU TOU APELTHEIN EIS TEN GEN HEMON. Many of these details also parallel Obad 7 and situation of Num 20:17 (PARELEUSOMETHA DIA TES GES SOU) so importantly commented here in Quod Deus. Furthermore, Greek translations here in Obad 6-7 write of TA KEKRUMMENA EOS TON ORION EKSAPESTEILAN SE that is in this context important reading, more referring to discussions of Wisdom and studies, referring to revelations of hidden in their utmost limits. We notice comments of Winston, Dillon and Nikiprowetzky concerning study activity along the road. In the context of Greek translations of Obadiah, such EOS TON ORION also refers clearly to Obad 4 writing of EAN METEORISTHES OS AETOS that notices activity surpassing limits (META, OROS). Already the current Commentary emphasises importance of Greek Ezekiel for comprehending Obadiah. Thus is important now to find that METEORIZEIN actually is detail in Obad 4 specifically in Greek Bible translations paralleling Ezekiel 10, the important vision of Cherubim. The Ezekiel 10:11 writes of their movements EN TO POREUESTHAI AUTA EIS TA TESSARA MERE AUTON EPOREUONTO OUK EPESTREPSON EN TO POREUESTHAI AUTA OTI EIS ON AN TOPON EPEBLEPSEN E ARKHE E MIA EPOREUONTO KAI OUK EPESTREFON EN TO POREUESTHAI AUTA. Such advancing without turning clearly parallels description of Num 20:14ff noticing in Num 20:17 PARELEUSOMETHA DIA TES GES SOU OU DIELEUSOMETHA DI AGRON OUDE DI AMPELONON OUDE PIOMETHA HUDOR EK LAKKOU SOU ODO BASILIKE POREUSOMETHA, OUK EKKLINOUMEN DEKSIA OUDE EUONUMA, EOS AN PARELTHOMEN TA ORIA SOU. Here is also the MESOS emphasised, so written in Ezekiel 10:6-7 LABE PUR EK MESOU TON TROKHON EK MESOU TON KHEROUBIN...KAI EKSETEINEN TEN KHEIRA AUTOU EIS MESON TOU PUROS TOU ONTOS EN MESO TON KHEROUBIN KAI ELABEN. Philonic literature writes a further important notice of this discussion, the De Gigantibus much writing of winged half-divine creatures and angelic winged creatures. Thus it is important to attentively study reference to Gig 64-65 that contains notice of proceeding along royal road. It is thus notorious to find in this statement also the METEOROS centrally written, being allegorical interpretation of name Abraham. Thus writes here Gig 62 ABRAM GAR ERMENEUTHEIS PATER ESTI METEOROS ONOMA TOU TA METEORA KAI EPOURANIA PERISKOPOUMENOU PANTA PANTE NOU PATROS, noticing also his name changed and the allegorical interpretation OTAN DE BELTIOTHEIS MELLE METONOMAZESTHAI GINETAI ANTROPOS THEOU. This is one important Philonic notice of proceeding along the royal road, here Gig 64 writing that O DE TOIOUTOS TO ENI MONO PROSKEKLEROTAI THEO OU GINOMENOS OPADOS EUTHUNEI TEN ATRAPON TOU PANTOS BIOU BASILIKE TO ONTI KHROMENOS ODO TE TOU MONOU BASILEOS KAI PANTOKRATOROS EPI MEDETERA APOKLINON KAI EKTREPOMENOS. This writing of Philo’s Gig 64 thus notably writes in Philonica rare word METEOROS, finding this to be allegorical interpretation of name ABRAM, and then interpreting that he thus is proceeding along royal road, BASILIKE TO ONTI KHROMENOS ODO. This interestingly echoes discussions in Obadiah where METEOROS and EOS TON ORION are noticed, and the episode of Num 20 is recalled. .

The Bavli Sanhedrin 91-92 writes important quotation of Obadiah 7. Here is recorded that Raba finds prooftext for reality of resurrection in Deut 33:6 that writes that Reuben might live. Importantly, Rabina finds reality of resurrection derived from Daniel 12:2, and thereafter Bavli records here that R. Ashi refers thus to Daniel 12:13. Soon thereafter this Gemara then quotes Obadiah 7. This Talmudic interpretation thus is one further and important attestation of quoting texts from Book of Obadiah and Book of Daniel in same interpretations, this more often found in Midrash Tehillim! Surprisingly often is actually found such quotings of Book of Obadiah in contexts where also statements from Daniel are written, this being VERY IMPORTANT and NOTORIOUS attestation of ancient Rabbinical comprehending of Book of Obadiah; Daniel was comprehended, of course, as the Seer par excellence in ancient interpretations, thus this special status of Seer Daniel (and interpreter Daniel) is also important for ancient comprehensions of Book of Obadiah. Here in b Sanh 92a are quoted Daniel 12:2 that writes WRBJM MJSNJ ADMT YPR JQJZW ALH LHJJ YWLM WALH LHRPWT LDRAWN YWLM and Daniel 12:13 that writes WATH LK LQZ WTNWH WTYMD LGRLK LQZ HJMJN; and this 12:13 specifically concludes the Book of Daniel. Thereafter this Gemara records numerous teachings of R. Eleazar emphatically praising knowledge, his first Scriptural quotation here being recorded from 1 Sam 2:3 KJ AL DYWT JHWH. In these praises of knowledge is also recorded R. Eleazar’s quoting Obadiah 7 LHMK JSJMW MZWR THTJK AJN TBWNH BW. This text of Obadiah 7 also contains letters written in reversed order, beginning with HSJAWK JKLW LK. Importantly, this text records numerous praises of knowledge, thus is here of special importance this AJN TBWNH BW; it is, of course, more appropriate to praise specifically good and keen knowledge, thus is this Obad 7 also now translated “thus being keen (AJN) knowledge (bina) in the prophetical producing (JHB)” (Translation Pasi K. Pohjala 2008). Second important parallel is also found in Midrash; Obadiah 8 is in Midrash often commented and quoted in numerous interpretations. Also the Lamentations Rabbah quotes in 2.8-10.13 this Obadiah 8 that interprets the Lam 2:9 writing
This text contains obvious parallels noticing the ABD, Obad 8 writing of WHABDTJ, and the Obad 7b writing of AJN TBWNH BW is clearly paralleled here in AJN TWRH, remembering that often Rabbinical writings compare Wisdom and Torah. Also here noticed HZWN recalls Obad 1 so commencing this Book. Actually this Midrash notices the event of bringing the Ark to the city of David after the Ark had been several weeks in the house of Oved-Edom, told in 2 Sam 6.

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

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