spyglass

verre et bible nine, may 2011. BIBLE, BOATS and DIVERS

2011-06-02T07:13:00.000-07:00

VERRE ET BIBLE NINE
BIBLE, BOATS and DIVERS. Gaulos Ships GOLA Settlements; Reqem Nabatean Trade Empire of Purple Argaman, Raising Dead by Resuscitation; and Capernaum (Kefer Nahum) Seafaring

STUDIES, NEW TRANSLATIONS, AND COMMENTARIES BY PASI K. POHJALA

First Edition of May 2011.

EDITIONS Pasi Pohjala

COPYRIGHT © Pasi K. Pohjala May 24, 2011

Publisher’s Note:
Every possible effort has been made to ensure that the information contained in this Book is accurate at the time of going to press. No responsibility for loss or damage occasioned to any person acting, or refraining from action, as a result of the material in this publication can be accepted by the Editor, the Publisher or the Author. The present study is conducted fully in accordance with usual principles of ideologically neutral and purely descriptive Academic Historical-Critical Study of Bible and is now presented to Readers as an interesting Scholarly Study of these New Testament seafaring traditions of Capernaum.

BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)
June2010 New Translations of Bible: Obadiah. A Study of these Edomite-PETRAN Traditions of Music and Scientific Lore of Obadiah, musician-Prophet in the Temple of Jerusalem. Second Ed. (Verre et Bible 6) (94pages)
October2010 New Translations of Bible: Obadiah: A Study of these Edomite-PETRAN Traditions of Music and Scientific Lore of Obadiah, musician-Prophets in the Temple of Jerusalem. Third Ed. (Verre et Bible 6) (193pages)
Jan2011 New Translations of Bible. Book of Nahum, Sacred Steersman of Solar Bark of AMON. Name EMANOUEL (Isaiah 7 and Matthew 1) Declares: “AMON is god”(Verre et Bible 7, 101p.)
March2011 New Translations of Bible. Book of Nahum, Part Two. New Testament Traditions from Capernaum (Kefer-Nahum) of Seafaring and Fishery, Noticing Simon Peter’s Magical Practises and Knowledge. First Ed. (Verre et Bible 8) (34pages)

THIS BOOK CONTAINS ONE HUNDRED AND THIRTY-ONE NUMBERED PAGES.
TABLE OF CONTENTS:
INTRODUCTION P.2
Part One. TRADITIONS OFTEN KNOWN AS TRADITIONS OF JESUS WALKING ON SEA, John 6:16-21 and Matt 14:24-32; USE OF GANGWAY or PLANK BETWEEN SHIPS. P.4
Part Two. TRADITIONS OF SHIP IN STORM, MATT 8:22-27 (POWER OF DEITY THOTH OVER WINDS AND BREATH; SUCCESSFUL RESUSCITATION); MARK 4:35-41 (EXPERIENCED WISE HELMSMAN KNOWS TO INTERPRET WINDS AND WAVES) and LUKE 8:22-25 (OBSERVATIONS OF WAKEFUL WATCHMAN) P.6
Part Three. MATTHEW 17:27 and 18:6, CAPERNAUM TRADITIONS OF WORK OF DIVERS, MATTHEAN SPECIAL TRADITION OF WORK OF PETER, AND ARION. P.14
Part Four. HISTORIES OF JESUS CALLING FIRST FOLLOWERS IN MATT 4:18-22 and MARK 1:16-20, WITH SPECIAL NOTICE OF SIMILARITY OF SIMON AND ADELFOS WITH GREEK LEGEND OF SINGER ARION AND DOLPHIN, AND COMPARISON WITH SONG OF SONGS CHAPTER 2. P.18
Part Five GOSPEL OF JOHN 21:1-14 DESCRIBES MAGICAL PRACTISES OF SIMON PETER: FISHERY AND REFLECTED VISIONS ON SURFACE OF LAKE, GLASS AND MIRROR P.24
Part Six. PARALLEL of Luke 5:1-11 DESCRIBES REPARATIONS AND USE OF FLOATING RAFTS OF BUNDLES OF REED IN HISTORY OF CALLING FIRST FOLLOWERS BY CARPENTER’S SON; AND SIMON BECOMES LIFE RESTORER (RESUSCITATION) P.29
Part Seven. MATTHEAN SPECIAL TRADITION Matt 13:47-50, LIFE OF PEARL-DIVERS AND THEIR USE OF DIVING-BELL P.32
Part Eight. JOSHUA JESUS BRINGS ISRAEL OVER JORDAN (BOOK OF JESUS Ch.3) P.40
Part Nine FERRIES OF JORDAN: BARZILLAI AND KIMHAM IN 2 SAMUEL 19 P.43
Part Ten. Qumran Pesher Nahum 4QpNah. A New and Modernised Translation by Pasi K. Pohjala April 2011. P.50
Part Eleven. Phoenician GAULOS Ships, OLD TESTAMENT GL WORDS, AND GOLA SEAFARING TO SETTLEMENTS P.56
Part Twelve. DIVERS AND SEAFARING IN TALMUD YERUSHALMI YEBAMOT 16 P.67
Part Thirteen. WRITINGS OF THEORY OF RESPIRATION AND ORGANS OF RESPIRATION AND RESUSCITATION IN BIBLE P.78
Part Fourteen. DISCUSSION CONCERNING TALES OF WALKING ACROSS WATERS: FLOATS AND BUILDING BRIDGES P.94
Part Fifteen. A STUDY OF PURPLE PRODUCTION IN ANCIENT NEAR EAST: NABATAEAN REQEM, CAPITAL OF NABATAEANTRADE EMPIRE, AND ARGAMAN PURPLE P. 100
Part Sixteen. CONCERNING RELIGIOUS MEANING OF PURPLE AND SEA SHELLS IN HELLENISTIC JUDAISM P.108
Part Seventeen. ANCIENT HISTORIES OF DIVERS P.113
Part Eighteen. MENTIONS OF SYRIAN FISH GODDESS ATARGATIS IN CANONICAL OLD AND NEW TESTAMENTS. P.119
Part. Twenty. EPILOGUE. P.127

STUDIES OF BIBLE AND BOATS. STUDIES OF GAULOS SHIPS and GOLA SETTLEMENTS, REQEM NABATAEAN TRADE OF PURPLE ARGAMAN, RAISING DEAD BY RESUSCITATION, AND CAPERNAUM (KEFER NAHUM) SEAFRING,
by Pasi K. POHJALA 2011.

NEW TESTAMENT TRADITIONS FROM CAPERNAUM (KEFER-NAHUM) OF SEAFARING AND FISHERY, NOTICING SIMON PETER’S MAGICAL PRACTISES AND KNOWLEDGE
A Study by PASI K. POHJALA, with many New Translations by PASI K. POHJALA 2011.

INTRODUCTION

verre et bible nine, may 2011. BIBLE, BOATS and DIVERS

2011-06-02T06:48:00.000-07:00

commentary of book of obadiah 3rd ed oct 2010

2010-11-04T07:21:00.001-07:00

obadiah 21 new commentary 3rd ed

2010-11-04T07:09:00.000-07:00

OBADIAH v.20 New, modernised Translation of Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“and the revelations (GL) of the glass vessel (HL) in observations (HZ) occurs in white glass vessels of Israel, in style of prosucing (KN) for eye-sight (YNJM), something like Assurians: that magnifies (YD) the visual form (zura) of smaller, like Zarpat style, such revelations in Jerusalem, to extremities (SP) in Separd style; they sprinkle (RSS) and there is visual sign (AT) revelation for the obserbing of heights (HN, GBH)” Translation by Pasi K. Pohjala 2008 of Obadiah 20.
COMMENTARY In the Hebrew Bible the Obadiah 20 writes words
WGLT HHL HZH LBNJ JSRAL ASR KNYNJM YD ZRPT WGLT JRWSLM ASR BSPRD JRSW AT YRJ HNGB
This statement of Obadiah 20 thus writes of many names of places, noticing Jerusalem, Israel, SPRD, ZRPT and NGB. Attentive Readers find that this statement of Obadiah 20 centrally writes of the WGLT...WGLT, the meaning of this GLT thus to be pondered for comprehending this statement. Readers find that Targumic translation here follows writing of WGLWT...WGLWT, this emphasising the importance of this word in this context. Clearly is to be considered therefore the important “galut” referring to scattering and diaspora; but attentive Readers of Targumi translation consider that this Translation concludes in v.21 noticing WTTGLJ MLKWTA DJWJ YL KL JTBJ ARYA where such TTGLJ rather is to be comprehended denoting revelation and such reign being revealed (according to very usual meaning of GLL words), this Targumic translation thus alerting Readers to consider such GLL words of revelation also here in v.20 writing of WGLT...WGLT. Readers find thus further in THIS context of Obadiah that the v.11 writes of GWRL and v.7 writes of GBWL that unmistakably are in contexts describing divination, this emphasising following reading in Targumic translation the concluding WTTGLJ denoting revelations. Especially, attentive Readers find that here is written of WGLT HHL HZH, such HZH even echoing the first word of Book of Obadiah, the HZWN denoting visions of prophesy in the Hebrew Bible. This reading of WGLT HZH compared with HZWN in Hebrew Bible unmistakably emphasises reading of the GLT to denote GLL revelations and visual revelations. The context of THIS statement thus is very important for comprehending of this statement. Comprehension of WGLT HHL HZH thus further requires a study of the HHL, this word, importantly, having been noticed also by Rabbinical Scholars in Masora. Targumic translation of HHL is YMA and Greek translation is ARKHE, thus noticing “beginnings”. The parallels in Hebrew Bible, importantly, are found in notorious texts of prophesying. Rabbinical Scholars have thus referred to 1 Samuel 3 that records history of young Shmuel (=Samuel) in the sanctuary of Shilo. Beginning of this 1 Shmuel 3 notices the famous episode of Shmuel’s hearing voices in the Sanctuary, and thus learning to attentively hear to God- interestingly, also Book of Obadiah commences so importantly writing of SHEMA traditions in Obadiah 1. This episode in 1 Shmuel 3 notices the HHL in important text, the 3:1-3 writing (famously) of seeing of Eli
AJN HZWN NPRZ WJHJ BJWM HHWA WYLJ (Eli) SKB BMQWMW WYJNW HHLW KHWT LA JWKL LRAWT WNR ALHJM TRM JKBH
This notices in Hebrew Bible concerning Eli that WYJNW HHLW KHWT. This statement is usually comprehended to describe that Eli’s eyesight had been becoming dim (KH- but cf. that KH also denotes strength), this text noticing that visions then only seldom were occurring. Importantly, this statement also writes of divine lamp, the NR. Thus attentive Readers consider very importantly, that the Obadiah 20 writing of WGLT HHL HZH actually describe visions, revelatory visions in divination; and the 1 Shmuel 3:12 writes of HHL WKLH WHGDTJ LW where is HGJD telling of prophesies noticed. This is emphasised reading further the context of book of Obadiah, the v.8 writing concerning divination and prophesy HLWA BJWM HHWA NAM (neum) JHWH, the v.11 writing of HJLW, the v.13 writing of WAL TSLHNH BHJLW BJWM AJDW where unmistakable reference to prophetic SLH in Obadiah 1 is seen. Thus also the CONTEXT of Book of Obadiah so clearly specifies such HHL being connected with prophesies and utterances of prophesies. It is also important to remember that Philo of Alexandria in the book Quod Deus Immutabilis Sit (=Quod Deus) makes many unmistakable references to Book of Obadiah. Thus it is important, that Philo in this Book also refers to traditions concerning prophet Samuel and also quotes some text from 1-2 Samuel in Bible. Importantly, in Quod Deus 139 Philo quotes from 1 Samuel 9:9 stating that
TOUS GAR PROFETAS EKALOUN OI PROTERON TOTE MEN ANTHROPOUS THEOU TOTE DE ORONTAS KURIA ONOMATA KAI EMPREPE TO EPITHEIASMO KAI TE PERIATHRESEI TON PRAGMATON E EKEKHRENTO TIHEMENOI
Here Philo notices that people of previous times sometimes called prophets “men of God” and sometimes called them “seers” (the LXX of 1 Sam 9:9 writes DEURO POREUTHOMEN PROS TON BLEPONTA OTI TON PROFETEN EKALEI O LAOS EMPROSTHEN O BLEPON). This Philonic quoting from 1 Samuel 9:9 noticing BLEPEIN seeing and O BLEPON seer much emphasises the tradition of 1 Samuel 3 noticing rarely occurring visions and quality of eyes of Eli, this statement in Hebrew Bible writing of the HHL that Rabbinical scholars found being paralleling this word in here in Obadiah 20. Philo writes in Quod Deus Immutabilis Sit very important Midrashic interpretation of Hannah and Samuel, in Quod Deus 5-15 describing Hannah’s having become pregnant of divine seed (EPEIDE GAR EGKUMON EGENETO PARADEKSAMENE THEIAS GONAS) and then Hannah’s having completed pregnancy and her giving birth to Samuel. These emphasise Philonic writing of Samuel and seeing and visions, so important for the here studied HHL traditions in 1 Samuel 3 and Obadiah 20. This is actually futher emphasised in the Hebrew text itself, because this CONTEXT writes in Obadiah 19-20 words
AT HGLYD WGLT HHL HZH
Thus this CONTEXT also writes word AT denoting OT visual signs before word HGLYD and this WGLT, this very much emphasising this CONTEXT writing of visual signs and appearances. Furthermore, Rabbinical Scholars find further parallel to such HHL in Deut 2, the Deut 2:31 writing such HHL word in statement specifically denoting seeing and attentive observing
WJAMR JHWH ALJ RAH HHLTJ TT LPNJK AT SJHN WAT ARZW HHL
Also this context of Deut 2 thus emphasises such HHL to be specifically connected to seeing and attentive observations, the Deut 2 specifically writing of Esau and mountain of SEIR that is very important for Book of Obadiah for its very often noticing Esau and traditions concerning Esau.

Readers of this Obadiah 20 in its ancient Greek translations much also ponder concerning this text writing concerning visions and revelations. Here is thus written (in ed. Gottingensia) KAI TEN GALAADITIN KAI TES METOIKESIAS E ARKHE AUTE TOIS HUIOIS ISRAEL GE TON KHANANAION EOS SAREPTON KAI METOIKESIA IEROUSALEM EOS SEFRADA. Greek Translations here thus preserve the GALAADITIN that for multilingual Semitic speakers unmistakably refer to GLL words and also their well known meaning concerning revelations. Greek readers here also notice this referring to MET’ IKESIAS, thus referring to some occurrences after prayers and petitions, thus probably referring to occurrences of revelations and divinations, the IKETEUO well known denoting prayers and petitions and rituals. For the Greek Readers, such words of METOIKESIA here refer specifically also to settlements. Well known in Ancient Greek literature describing the Greek and Hellenistic POLEIS and their settlements in foreign places and countries, the METOIKOS usually denotes “settler from abroad, alien resident in a foreign city, one, who has settled in a country” (L-S 1121), and the METOIKESIA (=METOIKIA) denotes in Greek and Hellenistic literature “change one’s abode, remove to a place, settle in, to be a settler, reside in a foreign city” and it also is translated, curiously enough, in renderings of Jewish writings with “captivity of Jews” (thus L-S 1121), although reading this word in accordance with usual renderings would rather describe in numerous Old Testament texts Jewish settlements and trade stations established and living in different important ancient centra and regions, also this reading well in accordance with known realia (actually, thus is called for meticulous reading of texts where Greek Bible writes concerning METOIKESIA and similar words that often denote settlements and trade stations, a study far beyond the scope of this commentary of Book of Obadiah; thus, many texts of Greek Bible rather notice life of ancient Jewish settlements in different countries- in fact, to be confined to reading these words to denote “captivity of Jews” is itself an unnecessary captivity of OUR current comprehension of ancient history that should be promptly amended!) Ancient Readers of such Greek translations of this text of Obadiah 20 thus considered here also denoted living as settlers, founding of settlements in foreign countries- notably this text thus more describing voluntary pursuits and activities of some people, their living as settlers and founding settlements. THIS reading for ancient Readers considering the context of the Book of Obadiah in culture of PETRA-REQEM thus easily emphasised their having founded settlements in Jerusalem. This use of word METOIKESIA in this Obadiah 20 thus emphasises the context of the whole Book of Obadiah in culture of Reqemite settlers in Jerusalem; but writing this word with the GALAADITIN emphasises to ancient Readers that important for these settlements was activity of prophesies and revelatory visions. Easy reading following the normal use of METOIKESIA in Hellenistic times thus corrects the interpretation of these words- they denote life and status of REQEMITE SETTLERS IN JERUSALEM. Clearly, this has been their voluntary activity (and notice that Syriac here rather writes of WSBJTA QDMJTA considering SWB and SBH words)- and some of them are among the Temple musicians in the Temple of Jerusalem, this emphasising the comprehending of musician Obadiah and these traditions of choirmaster Jeduthun. Especially, we find reference to this exactly in these words, GALAADITIN KAI TES METOIKESIAS H ARKHE where more scrupulous ancient Readers found reference to Semitic GLL words denoting revelations AND also clear reference to “ADITIN” where the name JEDUTUN is unmistakably found- thus is this METOIKESIA concerned with GLL revelations and connected with JEDUTUN traditions; and the ARKHE here can have actually specified that this Choirmaster JEDUTHUN (or some member of family with this name) actually was founder of this settlement (this does not seem to be any exceeding interpretation of these details of this text; for example, Symmachus here does not write such detail but merely DE TEN GALAAD). This reading of METOIKESIA to denote voluntary activities of living as settlers is here emphasised by the fact that in Greek translations, the GLH words often are translated also with AIKHMALOTEUEIN and AIKHMALOTIZEIN and AIKHMALOSIA (see the Hatch-Redpath) that more emphatically denote captivity and use of coercion, motivating more writing of “capitivity (of Jews)”- but importantly, here no Manuscript supports reading in this Obadiah 20 such words. Also translating GLH words with APOIKIZEIN and APOIKIA more emphasises movement “from somewhere”- but neither the Mss. preserve here any such reading. Here the Greek Mss. support reading of the METOIKESIA and this word denotes in Greek and Hellenistic literature usually voluntary doings, founding of settlements in foreign places and life as settlers. We find, importantly, that METOIKESIA in Greek Bible translations translates GLH word in Judg 18:30, 2 Kings 24:16, 25:27, 1 Chr 5:22, Jer 50 (43):5, Lam 1:7 and Nah 3:10 and here in Obad 20. Considering that much of Book of Obadiah so closely parallels writings in Jeremiah 49, it is here truly important to notice that such writing in Jer 43:5 denotes clearly voluntary activities and attempts of finding rescue based on own choice, rather than “captivity” imposed by coercion. Importantly also, the S supports here reading EIS METOIKESIAN and the A and B support here in Jer 43:5 reading KATOIKEIN that emphasise clearly somewhat voluntary character of such activities. Importantly and notoriously, the Mss. of Lam 1:7 also preserve such details, the A supporting EPI METOIKESIAS and B and S supporting the KATOIKESIA. The METOIKEIN translates GLH in 2 Samuel 15:19 and also here such doings have clearly voluntary character. Importantly, occurrences of METOIKESIA in Ezekiel 12 preserve notorious traditions. The Ezek 12:11 writes ON TROPON PEPOIEKA OUTOS ESTAI AUTOIS EN METOIKESIA where is unmistakably also Obad 15 also recalled (ON TROPON EPOIESAS, OUTOS ESTAI SOI), the METOIKESIA translating GLH word. Attentive Readers also then notice that Translation of Aquila writes of METOIKESIA also in Ezekiel 3:11, important MERQABA text, and also here in Ezekiel 12 Aquila translates so in 12:3 where Hebrew text writes of VESSELS, writing YSH LK KLJ GWLH WGLH and 12:2 emphatically writes of eyes and seeing- this attests importance of considering ideas of revelations and divination when reading these texts. It is truly notorious that Greek translation of Book of Obadiah often finds parallels in Greek Ezekiel- and Midrashic interpretations of Obadiah very often comment these statements with texts from Book of Daniel. These ancient tendencies are for attentive Readers very clear and indicate that Book of Obadiah had important and notorious place in ancient discussions of prophesying. Importantly, in Greek Bible translations another tendency of translating the GLH words is translating these often with words denoting revelations and visions, such as words APOKALUPTEIN, EKFAINEIN, FAINEIN, DEIKNUEIN (see Hatch-Redpath), and ancient multilingual Readers here pondered such meanings because the Greek text so notably here writes of TEN GALADITIN KAI TES METOIKESIAS where are so interestingly compared Semitic reading of GLL word with its meanings and one usual translation of such word with Greek word METOIKESIA. Ancient Readers actually reading this context pondered the meanings of GLH words especially with comparing this word with thereafter written AT YRJ HNGB in Hebrew Bible writing of Obadiah 20. Well known is that YJR denotes cities but also revelations and visions of revelation (see e.g. BDB 735 and 746). Meanings thus resemble much translating of GLH words with METOIKESIA and METOIKEIN, noticing a place of settlement and activity of settlement, and also translating this GLH with noticing revelations and visions of revelation. Importantly, the ancient Midrashim attest very often interpreting and quoting writings in Obadiah in contexts where statements from Book of Daniel are quoted and interpreted. Important is now for this Obadiah 20 especially the ancient Midrash Tehillim on Psalm 121. Obadiah 18 and 21 and Obadiah 5-6 with its parallel text in Jeremiah 49:10 are interpreted in Midrash Tehillim on Psalm 121. It is further truly notable that here Midrash Tehillim also comments Daniel 4, clearly writing comparisons of Obadiah 21 and Daniel 4:13 and 14. This further emphasises that in Midrashim surprisingly often texts of Obadiah are written with quotations from Book of Daniel. This Midrashic interpretation appears importantly commenting the word YJR (and some resembling words)- it is to be remembered that YJR words denote cities and towns and they also denote revelations and visions, these interesting details are in this Midrashic interpretation well noticed. This Midrash Tehillim on Psalm 121 now especially notices Daniel 4:13-14 that writes of YJR WATCHERS. It is now to be remembered that Obad 20 writes of JRSW AT YRJ HNGB; the Modern Translation now written notices here the AT (denoting visual signs) and the Obad 21 much writing of GLL words of revelation and seeing- thus this AT YRJ further motivates reading YRJ in context of seeing and revelations. This interpretation of Midrash Tehillim on Psalm 121 thus importantly describes Obadiah 5-6 and 18 and 21 to be texts concerning observations and visions, importantly, thus also quoting Daniel 4:13-14 for emphasising YR Watchers and seeing; and this Midrash Tehillim on Psalm 121 places such discussion in context of liturgy quoting of the Shmoneh Esreh WLJRWSLJM YJRK BRHMJM TSWB. Furthermore, here written concerning Negev is also very important, in this statement of JRSW AT YRJ HNGB, this comparably with Obad 19 writing concerning H’ DBR WJRSW HNGB AT. These statements in the Hebrew Bible both write concerning the NGB, word AT and JRSW, the Obad 20 writing concerning YRJ and this statement in Obad 19 preceded by H’ DBR that refers to divine revelation and divine prophesies. For writing concerning NGB are notable the mentions of NGB in prophesy of Ezekiel 21, thus writing in 21:1-5 (in Hebrew Bible). Thus writes 21:2-3 concerning WHNBA AL JYR HSDH NGB WAMRT LJYR HNGB SMY DBR H’ where the NGB occurs with JYR words, similarly to here Obadiah 19-20 mentioning of YJR words. The Ezekiel 21:3-4 continues KL PNJM MNGB ZPNWH WRAW KL that emphasises PNJM visual appearances and RAH seeing; and this prophesy in Ezekiel concludes notoriously referring to MSL riddles and allegories HMH AMRJM LJ HLA MMSL MSLJM HWA in 21:5. The NGB thus is in traditions well connected with YJR visions and prophesies. This is much emphasised by comments of this text and following Obadiah 21 in Midrash Tehillim on Psalm 121 where this is commented with notice of WATCHERS YJR in Daniel 4:13-14. (Such Midrashic commenting of statement of Obadiah comparing with statement in Daniel is surprisingly usual in Midrash that shows clearly ancient well established and widespread tradition of commenting statements of Obadiah with comparing with writings in Daniel). Also the ZRPT mentioned here in Obad 20 refers in Hebrew Bible to notoriously important prophetic traditions, recalling 1 Kings 17 of the widow of Zarepta and miraculous containers- and notably, Philo of Alexandria makes rare reference to this tradition of 1 Kings 17 exactly here in Quod Deus 136-138 (and see the comments in “Two Treatises” by Winston and Dillon, p.47 and 340, here Nikiprowetzky commenting in p.47 with more ethical interpretation). Here the Greek texts preserve reading of NAGEB; but also is attested form NAGETH in 534 and 544 where attentive Reader might find reference to EN-GEDI; understandably thus could some group more specify such southern place with referring to one more specific well known place in those southern regions. Also in the Book of Joshua are found important writings mentioning NGB, thus in Joshua 10:40, 11:16, 12:8 and importantly in Joshua 15:19- this statement notices NGB and GLT word writing concerning TNH LJ BRKH KJ ARZ HNGB NTTNJ LJ GLT MJM WJTN LH AT GLT YLJWT WAT GLT THTJWT where are notorious writing of NGB and GLT MJM. (In the current scholarly discussions are, especially, studies of Avraham Negev concerning archaeology and excavations in Negev region very important, and concerning Nabataean - Reqemite presence in Negev region, especially important for their borders, he has written summarising “The Negev and the Nabataeans” in Petra Rediscovered- Lost City of the Nabataeans (2003). The archaeology of Negev being very important with many important finds, however, the current text of Obadiah mentioning YR and AT substantially refers to visual revelations and prophesies, thus so importantly noticed in Midrashim).

OBADIAH v.21 New, Modernised Translation of Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“and liberators will ascend to mountain of Zion, to make discerning (or inquiries in lecanomancy, attempts to understand concerning future events) such visual sign in white cavity of reflections of Esau style- and the kingdom will be God’s.” (Translation of Obadiah 21 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 21 concludes the whole book of Obadiah and thus importantly summarises much of central content of the Book of Obadiah. Thus this concluding text is to be understood in close comparison with texts of Book of Obadiah, and especially seen how this text of Obadiah 21 develops ideas and words written in the introduction of Obadiah 1-2. Especially important is to notice that the v.21 thus concludes the Book of Obadiah with a Zion tradition, writing in Hebrew Bible the words
WYLW MWSYJM BHR ZJWN LSPT AT HR YSW WHJTH LJHWH HMLWKH
In the Book of Obadiah the Zion traditions are rarely written, thus this statement directly referring to Obadiah 17 writing of Zion traditions in words WBHR ZJWN THJH PLJTH WHJH QDS, these words already studied here in Translation and Commentary. It is notable that writing of Zion traditions in words of Hebrew Bible of Obadiah in these texts writes of BHR ZJWN, such word BHR only written here with ZJWN, the HR YSW written in statements of other wording. Attentive Readers notice that Greek translation write in v.17 the EN DE TO OREI SION, but here in v.21 is attested the EKS OROUS SION, such words well attested in Greek Mss. (see ed. Gottingensia). Targumic translation of Obadiah writes in these both statements of BTWRA, thus following the Hebrew Bible, this wording in Targumic translation especially echoing the specific connection of the TARGUMIC translation of Obadiah to PETRA-REQEM and Nabataean culture- in v.21 is written MSJZBJN BTWRA where is found the letters N-B-T unmistakably referring to Nabataeans, thus also in the v.17 writing WBTWRA refers to N-B-T for Nabataeans. Reference to N-B-T and HBJT (that denotes seeing and observing) is, of course, very notorious considering that the TWR denotes mountain AND consulting divination and augury and that the BHR also refers to the notorious Bahir traditions and Book of Bahir. The tradition of mountain of Zion is in Greek Bible much connected to SOZO, this v.21 writing of KAI ANABESONTAI ANDRES SESOSMENOI EKS OROUS SION, and the v.17 writing of EN DE TO OREI SION ESTAI E SOTERIA, these statements in Greek Bible thus comparing OROS and SOZO/SOTERIA. The beginning of this statement in Hebrew Bible notices the WYLW MWSYJM BHR and Targumic translation noticing the WJSQWN MSJZBJN BTWRA. Rabbinical Scholars of Masora refer to parallel in Nehemiah 9:27 for the word MWSYJM, this importantly preceding the WBKL TAT ANHNW KRTJM AMNH WKTBJM WYL HHTWM noticed in Nehemiah 10:1. Often Targumic translation follows much the Hebrew Bible, thus such Targumic writing of WJSQWN for WYLW in this concluding v.21 is notable. Attentive Readers aim to comprehend these words in their OWN contexts in Book of Obadiah in Hebrew Bible and in targumic translation, and thus make reference in Targumic translation to v.7 writing of SKLTNW and in v.8 continuing such writing noticing WKL GBR DBJH SWKLTNWTA that clearly echo such WJSQWN. Importantly, these words in v.7-8 refer to Wisdom and Wisdom traditions (see the commentary of 7-8 before); the SKL word generally noticing “to be bright” and “to look at, observe” and “to reflect, to see clearly” (see J 990). Considering that Targum here writes of WJSQWN BTWRA where even the NBT is echoed, it is truly important to notice that in Targum of XII Prophets actually SKL words do translate NBT words (esp. HBJT) thus in Habakkuk 1:3, 1:5, 1:13, Jonah 2:5 and Zephaniah 12:10 (see Concordance Houtman II, 293-4; and they also there translate BJN words concerning understanding, so in Micah 4:12 and Hoshea 4:14 and 7:9). Such Targumic translation in v.21 WJSQWN BTWRA thus appears to be careful and detailed composition noticing Nabataeans and specifically good and bright seeing and reflecting- importantly, the very name Esaw (YSW) important in the whole Book of Obadiah so much also referring to reflecting, reflectors and visual reflections (cf. thus also the SQR denoting seeing and observations, shining and looking, so in J 1021). Importantly, in Targumic language SQR notices to espy, similarly to TWR, and ASQRJA denoting places of espying and places of observations (see J 97). Thus is easily seen that Targumic translation of Obadiah 21, the important conclusion of Book of Obadiah, clearly notices activities of prophesy, augury, observations and visual observations, this importantly translating the WYLW in Hebrew Bible. Targumic translation emphatically concludes WTTGLJ MLKWTA DJWJ YL KL JTBJ ARYA, translating thus MT words WHJTH LH’ HMLWKA; thus Targumic translation emphasises revelation and becoming revealed, promising that to all inhabitants of earth then will be revealed the reign of JWJ, the Hebrew text writing of WHJTH, Greek translation following this writing the future ESTAI. Targumic translation thus emphasises WTTGLJ revelation, this coherently with the emphasising in beginning of Obadiah 21 the WJSQWN BTWRA noticing observations and seeing. Comparison with YSW the Esaw traditions here in v.21 is emphasised in the Hebrew Bible here writing of WYLW MWSYJM BHR...AT HR YSW where the HR is connected to YSW Esaw and MWYSJM, this emphasising in this book of Obadiah to Readers to make comparisons of WYLW MWSYJM and name YSW Esau, the name Esau referring so importantly to visual reflections, seeing visual reflections and reflectors. Furthermore, following Rabbinical traditions of study of this text of Obadiah 21 is in the Masora found important reference to parallel in 1 Chronicles 10:13-14 where is negatively emphasised Saul and his consulting divination wrongly, this emphasising to considerations of rightly consulting of divination and augury. Furthermore, the traditions of gathering of remnant much are to be compared with traditions of Book of Baruch in literature connected with Book of Jeremiah, the most important references, of course, found in Isaiah 46-60. Already many statements of Book of Baruch have been found to parallel statements in Book of Obadiah (especially Greek translation of Obadiah). Thus are noteworthy statements of Baruch 4-5 where Sion traditions and traditions noticing gathering of remnant are so much stated. Especially, Baruch 5:5-6 writes of ANASTETHI IEROUSALEM KAI STETHI EPI TOU HUPSELOU KAI PERIBLEPSAI PROS ANATOLAS KAI IDE SOU SUNEGMENA TA TEKNA APO HELIOU DUSMON EOS ANATOLON TO REMATI TOU HAGIOU KHAIRONTAS TE TOU THEOU MNEIA. EKSELTHON GAR PARA SOU PEZOI AGOMENOI HUPO EKHTRON, EISAGEI DE AUTOUS O THEOS PROS SE AIROMENOUS META DOKSES OS THRONON BASILEIAS. This tradition of Book of Baruch, so centrally connected to Book of Jeremiah, is especially important for comparisons with Book of Obadiah, because Jeremiah 49 does not record obvious parallel to this conclusion of Book of Obadiah, although the Jer 49 writing many almost exact parallels to many statements in Book of Obadiah. This tradition of Baruch 5:5-6 thus writes of gathering of the remnant, their coming and notoriously, notices that “Jerusalem” is SEEING attentively their coming and their glorious approaching. Thus this text writes of Jerusalem’s PERIBLEPSAI and IDE thus exhorting to attentive seeing, and their KHAIRONTAS happiness in their approaching with glory (META DOKSES). Thus are emphasised attentive seeing and situation of gathered remnant. The Baruch 4 more writes of Sion traditions, thus in 4:9, 4:14, and importantly the 4:24 writes of Sion tradition and seeing and observation, writing OSPER GAR NUN EORAKASIN AI PAROIKOI SION TEN HUMETERAN AIKHMALOSIAN OUTOS OPSONTAI EN TAKHEI TEN PARA TOU THEOU HUMON SOTERIAN E EPELEUSETAI HUMIN META DOKSES MEGALES KAI LAMPROTETOS TOU AIONIOU. Also this statement of Baruch 4:24 thus emphasises ORAO seeing by Sion (or inhabitants of Sion) and thus their seeing the divine rescue coming to them with glory and brightness from the Eternal. (Importantly, in the Book of Baruch often are emphasised the “hearing”, this already studied in comparison with statements in Book of Obadiah, thus writing of “seeing” and attentive observing of glorious and happy coming are also emphasised in the Book of Barcuh). These statements thus emphasise Jerusalem and Sion traditions, noticing rescue and clear seeing of their glorious coming. These texts of Book of Baruch provide unmistakable parallels to Sion traditions in Book of Obadiah, these both books so importantly connected to Jeremiah. These easy considerations lead to the New and Modernised Translation of Obadiah 21.

The Greek translations of this conclusion of book of Obadiah here make interesting reference to their context by selecting the EKDIKESAI for translating the SPT. In the Greek Bible, the SPT usually is rendered with words KRINEIN, DIKAZEIN and DIAKRINEIN, although in these Mss. of Obadiah the EKDIKEIN is well attested. This selection of word EKDIKESAI for thus translating Hebrew SPT is a tendency usual in Greek translations of Book of Ezekiel (see Hatch-Redpath). This is especially important, because usually the EKDIKEIN in Greek translations of Bible translates Hebrew words PQD and NQM. Importantly, in Greek Translations of Jeremiah, the EKDIKEIN usually translates PQD word, this following more usual tendencies of Greek Bible translating. In this Obad 21 such well attested translating of Hebrew SPT with this EKDIKEIN is actually one further attestation that the Greek Translation of Obadiah surprisingly often makes references to details known in Greek translations of Ezekiel. These details of detailed comparisons of Greek translations do interestingly specify the meaning of the EKDIKEIN written in this Obadiah 21. Easy study finds especially important writing of EKDIKEIN in Book of Ezekiel in Ezek 25:8-17 that much discusses, importantly, Moab and Idumaea, areas well noticed also in Book of Obadiah. This text, especially, connects EKDIKEIN with knowledge, writing thus of EPIGIGNOSKO. Thus writes Ezek 25:11 that EIS MOAB POIESO EKDIKESIN KAI EPIGNOSONTAI; and 25:14 writes KAI EPIGNOSONTAI TEN EKDIKESIN MOU, LEGEI KURIOS; and concluding writes 25:17 KAI POIESO EN AUTOIS EKDIKESEIS MEGALAS KAI EPIGNOSONTAI. These Greek translations in Ezekiel connect this EKDIKESIS with knowledge EPIGIGNOSKO, the concluding 25:17 even writing of huge (or severe) in stating EKDIKESEIS MEGALAS. In this important text are SPT and NQM in Greek Bible translated with these EKDIKESIS words, the 25:11 writing in Hebrew text of WBMWAB AYSH SPTJM WJDYW. Importantly, this text is clearly addressed to Moab and Seir, the 25:8 writing clearly of MWAB WSYJR in Hebrew Bible. This emphasises details of translating of EKDIKESAI and EKDIKESIS words in contexts of discussing Moab, Seir (and Edom); for the current study this emphasises importance of reading idea of knowledge with reading of the EKDIKESAI. Actually we remember that idea of revelation is well noticed in Targumic translation of this conclusion of Book of Obadiah, there being written of LMDN JT KRKA DYSW WTTGLJ, also this Targumic notice of LMDN being thus connected with revelations TTGLJ. Also can be noticed Ezek 24:7-8 writing TOU KALUPSAI EP’ AUTO GEN TOU ANABENAI THUMON EIS EKDIKESIN EKDIKETHENAI DEDOKA where is also the EKDIKEIN connected with KALUPTEIN revelations- this text is, IMPORTANTLY, explicit description of practises of Lecanomancy, the Ezek 24:3 writing of this practise TADE LEGEI KURIOS EPISTESON TON LEBETA KAI EKKHEON EIS AUTON HUDOR. Thus is in Greek translation of Ezekiel such EKDIKEIN firmly connected to practises of LECANOMANCY, this also making more substantiated the specific connecting of EKDIKEIN with EPIGIGNOSKO in these noticed statements in Ezekiel 25. Furthermore, the EKDIKESIS written in Ezekiel 9:1 is also substantially connected to vessels and utensils, writing in Greek translation that EGGIKEN E EKDIKESIS TES POLEOS KAI EKASTOS EIKHEN TA SKEUE TES EKSOLETHRESEOS EN KHEIRI AUTOU where the SKEUE can denote utensils, vessels or some devices. Worth considering are also Num 31, Ps 93:1 and LXX of Jer 20:12. This unmistakably also is specifying also the context of this TOU EKDIKESAI in conclusion of Obadiah 21, this text conveying to Readers more specifically practises where Lecanomancy was practised (also for aiding discernment). This Modernised Translation now attempts to reflect such details with selecting word “discern” for translating SPT of the Hebrew text. Such “discern” does include certain reference to “judgment” bur rather in context of epistemology than in juridical context. The context of lecanomancy is clear in many preceding statements in Book of Obadiah, there appropriately noticed in these current Translations, and in the translation of this Obad 21 noticed in words “and liberators will ascend to mountain of Zion, to make discerning (or inquiries in lecanomancy, attempts to understand concerning future events) such visual sign in white cavity of reflections of Esau style- and the kingdom will be God’s.” (Translation of Obadiah 21 by Pasi K. Pohjala 2008). The Obadiah 18 and 21 are importantly interpreted in Deuteronomy Rabbah 1:17-20. This Midrash interprets the very central text concerning Israel’s encounter with Edomites after their coming from Egypt in Deut 2. The Deut 2 is very central text concerning Edomites and Edom, notoriously thus being part of the Deuteronomy. Rabbinical interpretation in this Midrash notices similitude of HR and HWR (parent), saying of R. Hanina noticing Esau and his parent HRW, thus quoting Gen 25:28. This Midrash notices actually many HR words. Now it is truly important that before quoting Obad 18 and Obad 21 also this Midrash quotes Daniel, finding the Dan 1:4 important. This text emphasises very much wise and wisdom. Secondly, the Obadiah 21 concludes the Book of Obadiah and it is quoted also in Leviticus Rabbah 13:5 that concludes these interpretations of Parashat Shemini. The Obadiah 21 writes of WYLY MSYJM BHR ZJWN LSPT AT HR YSW WHJTH LH’ MLWKH, this concluding word being now central in this Midrashic interpretation. In this Midrash a list of ancient famous empires is followed by quotation from Obad 21 that concludes with the MLWKH- thus this Midrash emphasises this MLWKH (“kingdom”) here being very concretely comprehended. Interestingly, this Midrash much writes of GRR that unmistakably alludes to Targumic translation of Obadiah 20-21 where is written GLWT...GLWT (v.20) and WTTGLJ (v.21)- this WTTGLJ being Targumic interpretation in v.21. Thirdly, Obadiah 18 and 21 are quoted in Zohar 1:143-144 that are interpreting the Blessing of Jacob. Zohar here notices concerning the inheritances that “Jacob, above and below; Esau, below...when Jacob and Esau began to receive their blessings, Jacob obtained his share above, while Esau obtained his share below” (thus Pritzker ed.). Here is, interestingly, also mentioned Rabbi Shimon son of LEKONYA. Fourth, Obadiah 2, 18 and 21 are quoted interestingly in Zoharic interpretation of texts concerning Jacob’s wrestling, change of his name to Israel, his encounter with his brother Esau and thereafter his journeying towards Succoth. These are very fundamental Scriptural texts concerning Jacob and Esau, and therefore it is of special importance that Zohar quotes often texts from Book of Obadiah in writing interpretation of these very important histories, thus written in Zohar 1:170-173a. We remember that the Book of Obadiah emphatically begins with HZWN, vision, that is actually only seldom occurring beginning in books of Prophets. Thus it is interesting that this Zoharic interpretation so clearly compares Moses’ specially good seeing through SPECULUM and good seeing and comprehending of Prophet OBADIAH. Importantly, also another description of seeing through clear Speculum in Zohar 1:172a explicit writes in that context reference to Obadiah, quoting the Obadiah 21.Fifth, Obadiah 21 is also quoted in Genesis Rabbah 78:14 that interprets the Gen 33:14 WYBR NA ADNJ LPNJ YBDW WANJ ATNHLH LATJ LRGL. The Rabbinical interpretation also here notices the YBD word and thus concludes this interpretation quoting Obadiah 21; the Midrash here notices Esau’s having suggested their being co-operators, but the answer recorded in Scriptures rather emphasises the YBDW. Sixth, Obadiah 21 is interestingly interpreted in Genesis Rabbah 83:1-3 in sayings that unmistakably show the interpreters having thus considered then prosperous and famous trade center Bozrah. This is very important attestation that in the times of important Rabbis, the Book of Obadiah was well considered to describe then the ancient Nabataean areas, thereafter areas of Provincia Arabia, and especially the important city Bozrah there. The Gen R 83:1 studies the important Gen 36 that records histories of Edomite rulers and Edomite genealogies. Here is also quoted Ezek 27:6 noticing “oars” that are parts of a ship, and this prophesy of Ezek 27 notices Zor describing it as an affluent centre of maritime trade. Attentive Readers thus notice that in these LATER times when these Rabbinical interpretations were formed, so also this interpretation by R. Isaac, in the Edomite area the trade centre BOZRAH was affluent and flourishing and conducted much maritime trade e.g. via Trajan’s Road. The Genesis Rabbah 83:1 concludes interpretation quoting Obadiah 21, this attesting clearly that these ancient Rabbinical interpreters clearly knew to apply the Book of Obadiah when considering Edomite areas and Edomite centra of the Rabbinical times. This emphasises that connection of Book of Obadiah to Edomite trade centra was well known also in Rabbinical times. Seventh, Obadiah 4, 18 and 21 are very importantly all quoted and commented in Midrash Tanhuma on Leviticus 6:1. This is very important interpretation of these texts- and thus, of the whole book of Obadiah- especially because here the Midrash Tanhuma also writes quotations and comments of DANIEL, thus quoting texts from Daniel 3. Daniel 3:15 here quoted questions WMN HWA ALH DJ JSJZBNKWN MN JDJ. Also this text emphasises the official character of thus founded religiosity. This is also connected to fire, here quoted Dan 3:22 noticing exceedingly hot fire flame. But importantly also is noticed here Dan 3:32 ATWHJ KMH RBRBJN WTMHWHJ KMH TQJPJN thus wondering how great are the divine signs (OT) and how astonishingly-large are his miracles (TMH often in OT referring to astonishment when something very magnified and numerous is observed). Thus the quotations of Daniel 3 here notice public practises of cult where also fire-flame was present; and also are magnified divine miracles and signs thus noticed. Eighth, Obadiah 18 and 21 and Obadiah 5-6 with its parallel text in Jeremiah 49:10 are interpreted in Midrash Tehillim on Psalm 121. It is further truly notable that here Midrash Tehillim also comments Daniel 4, clearly writing comparisons of Obadiah 21 and Daniel 4:13 and 14. This further emphasises that in Midrashim surprisingly often texts of Obadiah are written with quotations from Book of Daniel. This Midrashic interpretation appears importantly commenting the word YJR and some resembling words. Here Midrash quotes the concluding of Obadiah 21 WYLW MWSYJM BHR ZJWN LSPT AT HR YSW WHJTH LH’ HMLWKH. This text clearly writes the YLH word, WYLW MWYSJM BHR; thus it is here interesting to notice that this Midrash Tehillim here records tradition that interprets this relatively usual Hebrew word YLH with quoting specifically THIS statement in Obadiah 21 WYLW MWYSJM. Later it will be argued that very important reason for such selection of commenting here with Obad 21 is found in the Targumic translation of Obadiah that emphasises revealing and revelations, this important also for here interpretations of the YJR words. Here are statements commented with Daniel 4:13 and 14, the 4:13 writing HZH HWJT BHZWJ RASJ YL MSKBJ WALW YJR WQDS. This statement writes of YJR WQDJS “a watcher, a holy one” (thus RSV translation). Importantly, here is written concerning the YJR, “a watcher”; and thus writes also here quoted Dan 4:14 BGZRT YJRJN PTGMA of “watchers”. Especially, this Midrash does emphatically comment Obad 20 noticing also YJRJN Watchers in DANIEL 4:13-14, thus emphasising descriptions of visual observations and revelations. Actually such emphasising of revelations in Obadiah 21 is clearly expressed in Targumic translation writing here WTTGLJ MLKWTA DJWJ YL KL JTBJ ARYA whose TTGLJ is Targumic interpretation, actually much in accordance with here in Midrash Tehillim on Ps 121 emphasised visual revelations.

CHAPTER 22. WRITINGS OF PHILO OF ALEXANDRIA AND BOOK OF OBADIAH

Philo of Alexandria wrote mainly commentaries to Torah, writing very important allegorical commentaries for texts

obadiah v.8 commentary 3rd ed

2010-11-04T06:59:00.000-07:00

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
YD HGBWL SLHWK KL ANSJ BRJTK HSJAWK JKLW LK ANSJ SLMK LHMK JSJMW MZWR THTJK AJN TBWNH BW
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
ATGLJW MTMWRWHJ MN THWMA AGLJWK KL ANS QJMK
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
DAT DMJ LNSRA DSRJ BSNJ KJPA BRWMA
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
SMWYH SMYNW MAT H’ WZJR BGWJM SLH
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
LEGOUSIN AUTO OI HUIOI ISRAEL PARA TO OROS PARELEUSOMETHA
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
TEN TOU AIONIOU KAI AFTHARTOU TELEIAN ODON TEN PROS THEOU AGOUSAN. TAUTEN ISTHI SOFIAN DIA GAR TAUTES O NOUS POEGETOUMENOS EUTHEIAS KAI LEOFOROU HUPARKHOUSES AKHRI TON TERMATON AFIKNEITAI
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
EKHOUSA GAR E PSUKHE TON HYGIAINONTA KAI ZOTIKON KAI ORTHON EN EAUTE LOGON TO MEN OU KHRETAI OS KUBERNETE PROS TEN TON KALON SOTERIAN, EKDOUSA D’ AUTEN TOIS NAUTILIAS APEIROIS OLON TO TOU BIOU DE SKAFOS EN EUDIA KAI GALENE DUNAMENON SOZESTHAI PERIETREPSEN
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
TBYW BARZ SYRJH ABD WSBR BRJHJH MLKH WSRJH BGWJM AJN TWRH GM NBJAJM LA MZAW HZWN MH’
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.

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

obadja commentary 3rd ed on obad 1

2010-11-04T06:48:00.000-07:00

VERRE ET BIBLE 6
NEW TRANSLATIONS OF BIBLE: OBADIAH. A Study of These Edomite-PETRAN Traditions of Music and Scientific Lore of OBADIAH, Musician-prophet in the Temple of Jerusalem

TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA

Third Edition of October 2010.
EDITIONS Pasi Pohjala

Second Edition, June 2010.
Third Edition, October 2010.

COPYRIGHT © Pasi K. Pohjala October 18, 2010

This Book studies ancient Hebrew Text of Obadiah, ancient Translations and Ancient Interpretations and thus this Book strongly argues that the NEW TRANSLATION OF THE BOOK OF OBADIAH BY PASI K. POHJALA 2008 published in Verre et Bible 2 (2008) truthfully follows these ancient Translations and Interpretations and that thus it is to be scholarly seriously reckoned with. This Book also considers histories of REQEM-Petra, the ancient Nabataean capital.

Publisher’s Note:
Every possible effort has been made to ensure that the information contained in this Book is accurate at the time of going to press. No responsibility for loss or damage occasioned to any person acting, or refraining from action, as a result of the material in this publication can be accepted by the Editor, the Publisher or the Author.

BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)
June2010 New Translations of Bible: Obadiah. A Study of these Edomite-PETRAN Traditions of Music and Scientific Lore of Obadiah, musician-Prophet in the Temple of Jerusalem. Second Ed. (Verre et Bible 5) (94pages)

THIS BOOK CONSISTS OF ONE HUNDRED AND NINETY-THREE NUMBERED PAGES.
BIBLIOGRAPHY, p.2
OBADIAH ONE, p.5
OBADIAH TWO, p.17
OBADIAH THREE, p.21
OBADIAH FOUR, p.33
OBADIAH FIVE and SIX, p.41
OBADIAH SEVEN, p.48
OBADIAH EIGHT, p.56
OBADIAH NINE and TEN, p.59
OBADIAH ELEVEN, p.71
OBADIAH TWELVE, p.74
OBADIAH THIRTEEN, p.77
OBADIAH FOURTEEN, p.80
OBADIAH FIFTEEN, p.83
OBADIAH SIXTEEN, p.89
OBADIAH SEVENTEEN, p.93
OBADIAH EIGHTEEN, p.99
OBADIAH NINETEEN, p.103
OBADIAH TWENTY, p.104
OBADIAH TWENTY-ONE, p.109
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.114
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.120
CH. 24 QUMRAN and REQEM-Petra p.139
CH. 25 NAME OBADIAH and QUOTATIONS OF BOOK OF OBADIAH in TALMUD AND MIDRASH p.148
CH.26 SUMMARY p.179

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Ben Zvi, E.
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Browning, I.
1989 Petra. Third Ed. London.

Crawford, G. A.
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Denis, A-M.
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Dicou, B.
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Dillon, J.- Winston, D.
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Elmgren, S. G. (ed.)
1864-66 Georg August Wallins reseanteckningar fran Orienten Aren 1843-1849. Dagbok och bref. J. C. Frenckell. Helsinki.

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De Laborde, L.
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Nitzan, B.
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Pohjala, Pasi K.
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Raabe, P. R.
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Starcky, J.
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Wallin, Georg August
1854 Narrative of a Journey from Cairo to Medina and Mecca by Suez, Araba, Tawila, al-Jauf, Jubba, Hail and Nejd in 1845. In: Journal of the Royal Geographical Society. Vol 24.

Whitehouse, O. C.
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Zayadine, F.
1980 Die Gotter der Nabataer. Im: Petra und das Konigreich der Nabataer (Lindner, M. (hrsg.)). Pp. 108-118.
2003 The Nabataean Gods and their Sanctuaries. In: Petra Rediscovered. Lost City of the Nabataeans (Markoe, G. (ed.)). Pp. 57-64.

NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010

NEW, Modernised Translation of Pasi K. Pohjala 2008 of OBADIAH 1-2
“vision of Obadiah, in the strength (KH) of the lamp-vessel (AM, NR) of God, in this place (AJ) of visual appearances (demut): hearken, hearken (SMY) the stretching (NN), these multitudes (MAT) from God, there is visual form (zura) appearing in cavity of waters (GJM) that the Luach instrument magnified (QM)- it was so magnified (NQM) in the increasing (YL) by God (JH) with the salt-of what-ness (MLH MH)”.

COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible. (Readers might, of course, read more of the problems of defining the canonical writings and the ancient Jewish practise of defining important Biblical books of Torah, Neviim and Ketuvim). Surely there have therefore existed very specific reasons for continuing the ancient tradition of Book of Obadiah. Readers commencing reading this concise Book of Obadiah thus encounter the name Obadiah, in Hebrew written YBDJH that in current comprehension often is rendered denoting worship of Deity (YHWH); importantly already in the beginning of this Book of Obadiah in the Obad 1 is in the Hebrew Bible written words SMWYH SMYNW that emphatically writes of the word SMY. Thus attentive Readers discover in this concise Book in its very beginning the specific idea of YBD, the Avoda denoting the worship of H’, and emphatically written SMY that unmistakably here contains tradition of the SHEMA, the ancient (and modern) very central statement of Jewish faith. Attentive Readers thus straightforward discover the Book of Obadiah beginning with statement of Avoda of God and some tradition concerning the SHEMA! Thus this concise Book of Obadiah is straightforwardly discovered to write some important ancient traditions concerning Worship and SHEMA, and this gives to this Book of Obadiah special important status! Meticulous and detailed study of the Book of Obadiah, its ancient translations and its interpretations in Midrash and Halachot further make clear the importance of this Book of Obadiah to Ancient Interpreters. Research on the Book of Obadiah emphasises usually its connections to Jeremiah 49, and also the Obad 1 finds there very near parallel
MT Jer 49:14 SMWYH SMYTJ MAT H’ WZJR BGWJM SLWH HTQBZW WBAW
MT Obad 1 SMWYH SMYNW MAT H’ WZJR BGWJM SLH QWMW WNQWMH
Textual detail is that MT Jer 49:14 writes SMYTJ whereas MT Obad 1 writes SMYNW (see also in BHS) and interestingly the Masora Magna does NOT comment this clearly important textual detail even if finding parallels in Obad 1 to the SLH word, this possibly because of the clear connection of these words to the very important SMY traditions. These texts thus emphasise the SMY, both writing of the SMWYH word in Hebrew. The Greek translations write here the AKOEN EKOUSA (LXX Jer 30:8) and importantly ALSO the LXX Obad 1 thus writing of AKOEN EKOUSA, the plural only in few Mss supported, these Greek translations thus emphasising this parallel. Ancient attestation of these Hebrew words in MurXII is, however, not completely well preserved (see also Biblia Qumranica 3B). The LXX Jer 30:8 continues with KAI AGGELOUS EIS ETHNE APESTEILEN SUNAKHTHETE (this for Hebrew HTQBZW) and Obad 1 writing KAI PERIOKHEN EIS TA ETHNE EKSAPESTEILEN ANASTETE- later, however, translate Aquilas and Symmachus here similarly with AGGELIAN and AGGELOUS thus similarly to LXX Jer 30:8. Very importantly, the LXX Jer 30:8 translating this SHEMA text chooses the word SUNAKHTHETE of the Greek SUN-AGO that is so well also currently known in the word Synagogue. It is important that this detail connects in this Greek translation of SHEMA text these words to some form of SUN-AGO gathering! Furthermore, the Greek translations write here of AKOEN EKOUSA PARA KURIOU (such PARA substantially supported in ancient Greek Mss- see ed. Gottingensia) where ancient Readers fluent in Hebrew and Greek surely found easily the letters SAPARA with consonants SPR, thus clearly for these ancient Readers referring to the very important Hebrew SPR denoting ancient Scribes (Soferim) in the Rabbinical culture, also this detail emphasising connection of this text to ancient Rabbinical culture. (Also here it is important to notice their having been fluent also in Greek language). Further, the Jer 49:20 continues the prophesy of Edom, writing in Hebrew Bible of LKN SMYW YZT-H’ ASR JYZ AL ADWM WMHSWTJW ASR HSB AL JSBJ TJMN; the Greek translations write thus in LXX Jer 30:14 DIA TOUTO AKOUSATE BOULEN KURIOU EN EBOULEUSATO EPI TEN IDOUMAIAN KAI LOGISMON AUTOU ON ELOGISATO EPI TOUS KATOIKOUNTAS TAIMAN. The LXX Jer 30:14 thus specifies such AKOUO with LOGISMOS and BOULE. Importantly, these words are thus emphatically connected with Edom and Theman; these places are also very central for the whole Book of Obadiah. Further notorious specifying of such AKOE and AKOUO here in the prophesy of Edom in LXX Jer 30 is written in LXX Jer 30:15
OTI APO FONES PTOSEOS AUTON ESEISTHE E GE KAI KRAUGE SOU EN THALASSE EKOUSTHE
MT Jer 49:21 MQWL NPLM RYSH HARZ ZYQH BJM SWP NSMY QWLH
These writings of Jer 49:21 thus further specify such voices and hearing, specifying that divine roaring was heard in the sea (and the Hebrew text here specifies hearing such divine roaring in JM SWP, Jam Suf). Thus the clear parallel of Jer 49:14 to this SMY Shema statement in Obadiah 1 provides much thinking concerning specific meaning of such emphatic statement of SMWYH SMYNW commencing the Book of Obadiah.

Attentive Readers thus continuing the study of Book of Obadiah further compare these readings with the Targumic translation of Obadiah. There is attested (ed. Sperber)
LADWM BSWRA SMYNA MN QDM JWJ WAZGD BYMMJA SLJH QWMW WNTYTD YLH LQRBA
Importantly, thus Targumic translation writes for the Hebrew words SMWYH SMYNW the BSWRA SMYNA, this importantly also because Greek translations follow the twice writing of the AKOUO words, Hebrew twice writing the SMY words here. The BSWRA thus is important word in this Targumic translation, and this word usually means “good news, tidings” (Jastrow 198-9)- Readers notice here especially that Tanakh translates here “We have received tidings from the LORD” thus probably specifying the Hebrew SMWYH more following such Targumic translation tradition BSWRA. Targum thus can be comprehended writing of hearing good tidings from Lord and describing sending of envoys. However, attentive Readers here make many important further questions concerning this Targumic translation. Firstly is noticed this Targumic writing of LADWM BSWRA, because the Book of Obadiah often writes of Edom (and is among Biblical Books specifically recognised to be especially concerned to write of Edom)- here can be recognised specific reference to ancient important trade centre Bosra located north of the important Nabataean capital Petra, this Bosra located in the important trade route from Petra towards Damascus. Thus these Targumic words LADWM BSWRA easily are found to contain specific reference to these places Edom and Bosra, famous and well known in the time of tradition of Targumic translation of Book of Obadiah. In later times, Bosra was located along the very important Trajan’s road leading towards Damascus and Palmyra and thus the city of Bosra was very well known for merchants and travellers. This writing of Bosra emphasises connection of Book of Obadiah to Edom (and Nabataean culture and to the culture of Petra). Furthermore, the BSWRA unmistakably recalls Readers to consider the SJR bowls, thus emphasising such “hearing” SMY having occurred with help of SJR bowls; notoriously, this is the central idea of LXX Jer 30:15 KAI KRAUGE SOU EN THALASSE EKOUSTHE, the LXX Jer 30 (=Jer 49 in the Hebrew Bible) containing the already noticed exact parallel to the Obad 1 SMWYH SMYNW in Jer 49:14 writing SMWYH SMYTJ. Attentive Readers thus considering such reading of word BSWRH with the SJR word for bowls find much further grounds for such comprehending in the Concordance Ed. A. Houtman to the Targum XII (I,166) because BSR words in the Targums of the XII Prophets only here in Obad 1 translate SMWYH but usually BSR words in Targums of the XII Prophets translate BWZ and BZH words of Hebrew Bible- and specifically, such BJZ words often describe different VESSELS and DISHES (see also Jastrow 152). These considerations of the important SMWYH SMYNW in Hebrew Bible and BSWRA SMYNA in Targumic translation thus emphasise such “hearing” SMY having occurred with help of vessels and bowls SJR, this substantially similar to comprehension in Jer 49:21 (the LXX Jer 30:15 writing of KRAUGE SOU EN THALASSE EKOUSTHE) because of Jeremiah here writing BJM and EN THALASSE. This SMY in THIS CONTEXT of Obadiah 1 is thus substantially connected to hearing by means of vessels and bowls; and this text of Edom is specifically in Targumic translation connected to the ancient centre Bosra north of Petra.

Attentive Readers thus further considering the Obadiah 1 further consider the name of Obadiah, in Hebrew Bible written YBDJH, similarly in the Targum (YWBDJH) that emphatically thus refer to the cult of H’, the AVODA. Importantly, the Greek translations of Book of Obadiah write this name in forms ORASIS ABDIOU or OBDEIOU or ABDEIAS and in some resembling letters (see esp. the ed. Gottingensia for these names). Attentive Readers thus find that for Greek speakers was known a liquid measure TO BADION, dim. of measures called BADOS or BATOS- especially, the liquid measure BATOS is the Hebrew liquid measure BATH. (Furthermore, O BATOS denotes also some fish, probably some kind of skate (see L-S 311)). (Importantly, Greek Bible describes Moses’ vision in Exodus 3:2 OFTHE DE AUTO AGGELOS KURIOU EN FLOGI PUROS EK TOU BATOU KAI ORA OTI O BATOS KAIETAI PURI O DE BATOS OU KATEKAIETO, this text being better known for modern Readers to describe vision in the “bush”. Attentive Readers surely refer such descriptions also to writings in the PGM. In the New Testament Greek, also Luke 16:6 thus writes of containers of oil). Thus the Greek rendering of the title of this Book of Obadiah in words ORASIS ABDIOU unmistakably lead Readers fluent in Greek to consider visions seen in some liquid measures and bowls (BADOS, BATOS). This is, very importantly, substantially in agreement with the Targumic translation of BSWRA referring to SJR bowls and vessels and also in agreement with the Greek tradition of translating Jer 49:21 with the KRAUGE SOU EN THALASSE EKOUSTHE (in LXX Jer 30:15= Hebrew Bible Jer 49:21 that writes of the Jam-Suf). Thus the ancient Translations of Book of Obadiah very specifically describe visions from bowls and containers, and this ancient clear and unmistakable emphasising is now followed in the here written translation of Obadiah 1.

Further important details of the ancient Translations contributing to this comprehension of the Obadiah 1 are easily found. The Targumic translation writes of the WAJZGD BYMMJA SLJH for the Hebrew bible writing of the ZJR BGWJM SLH. The Targumic translating of AJZGD does notice “messenger, runner” being sent (see Jastrow 46), but this word AJZGD clearly refers to the famous words of glass and crystal, the ZGJTA noticing glass and crystal vessels and the ZGWGJTA noticing generally glass and crystal. Thus Targumic translation unmistakably here describes some occurrences with help of glass and crystal vessels and bowls; for example, seeing Zurot visions of divine messengers (angels, Gr. AGGELOI) can so be described. In this text notable is especially that Hebrew Bible writes of ZJR (also Isaiah 18 and Prov 13, clearly referring to ZWR Zurot) and that this is translated in Targum with AJZGD. Importantly, the Greek here writes PERIOKHEN EIS TA ETHNE EKSAPESTEILEN, the word PERIOKHE (of PERIEKHO) noticing “containing, enclosing” and also “compass, circumference” (see L-S 1381) thus continuing the words discussing containers and containment, especially the word TO BADION for measures that so clearly is included in Greek forms of name of Obadiah. Importantly, later translations of Aquilas and Symmachus DO write here of AGGELOUS and AGGELIAN that can refer to “angels” and “visual zura-forms seen of angels” thus for the Hebrew word ZJR clearly referring to ZURA-visual forms. Notable textual detail is also that attentive reading of these Targumic words notice here the AJZGDBYMMJA actually containing the letters of YBD when read backwards, thus referring to the very name of Obadiah, this Targumic connection of ZGWGJT crystal bowls and name YBD can interestingly parallel also the clear Greek traditions of rendering name Obadiah in word ABDIAS that clearly contains the word BADION denoting certain measures in Bible.

Although the SMY word thus is very emphatically written in the beginning of this Obadiah 1 in the statement of SMWYH SMYNW, in the Hebrew Bible there can not easily be found further references to SHEMA writing in the Book of Obadiah. However, attentive Readers easily find in the Targumic translation of Book of Obadiah further interesting references to writings concerning SHEMA traditions. Targumic translating of Obad 5 contains also words
HLA MSARJN LK YWLLN
Attentive Readers of this translation find here written consonants SMA thus obviously referring to the emphatically written SHEMA tradition commencing the Obadiah 1. Importantly, these letters SMA are here contained in word MSARJN that more specifically refers to MSR, one very central idea of Tradition (cf. also to currently known word “Masoretic tradition”). This clearly emphasises connection of writing of SHEMA to Rabbinical culture in this Targumic translation; notably, such reference to SHEMA can not be discovered in the Hebrew words writing here of HLWA JSAJRW. Also can be noticed that YWLLN is by Theodotian translated KALAMEMATA, also this referring to details of Scribal culture (cf. LXX Psalm 44:2 GLOSSA MOU KALAMOS GRAMMATEOS OKSUGAPHOU). Furthermore, another clear reference to SHEMA traditions in the Targumic translation can easily be found in translation of Obadiah 14 writing of
WDMSRTA MSJZBHJ BYDN YQA
Also in these words are letters SMA contained, these words thus clearly referring to SMA and SHEMA traditions. Importantly, also this statement writes of MSRTA thus noticing of the MSR. Thus it is found that the Targumic translation of Obadiah 14 and Obadiah 5 clearly refer to SMA of the SHEMA traditions and they BOTH write of MSR: these Targumic statements thus clearly connect the SHEMA traditions with MSR traditions (and to “Masoretic”).

Further very important ancient attestation of Obadiah traditions can be found in the Qumran manuscripts. The current research recognises occurrence of name Obadiah in Qumran manuscripts in the 4Q380, one of Qumran Pseudepigraphic Psalms. Because the name Obadiah writes the word YBD that is very usual in Hebrew Bible and in Hebrew writings thereafter, there might be found (easily) further occurrences of the specific name Obadiah in the Qumran manuscripts with further considering the transliterations of some letters. However, the current study is devoted to writing commentary on the Book of Obadiah and therefore such project of reconsidering some words in these Qumran writings cannot here be undertaken. Such project of seriously considering possibilities of finding name Obadiah in Qumran writings would be, of course, also fundamentally interesting especially remembering that the neighbouring Nabataean kingdom (whose capital was the famous Petra) was ruled by kings OBODAS I (93-85 BCE), OBODAS II (62-56 or 47 BCE?) and OBODAS III (30-9 BCE) among other kings of the Nabataean kingdom. Regrettably little is known of ancient culture of Petra and Nabataean kingdom (a brief summary of current scholarly consensus of that Forschungslage is found e.g. in article “Nabataeans” by David F. Graf in the Anchor Bible Dictionary; but that research is difficult and theories are numerous). For the current study of Obadiah 1 the attestation of 4Q380 is actually of much importance, because the SHEMA tradition also there is clearly noticed in this only fragmentarily preserved Psalm, the 1.1.7-8 writing
ZJWN MJ JMLL AT SM
JHWH WJSMYW KL THLT
Then the 1.2.8 writes of THLH LYBDJH
Thus this Psalm 4Q380 writes of the Tehilla-Praise of Obadiah especially noticing the SHEMA tradition in words WJSMYW KL THLT. Also these preserved words of this Qumranic Psalm thus connect Obadiah with Shema traditions, writing of Tehilla-Praise of Obadiah. Thus it is important to seriously consider the comparisons of this Psalm with Psalm 106 of Hebrew Bible, thus emphasised by the Editor of these Qumranic Psalms, Eileen Schuller. Especially, these quoted words are in the Psalm 106 clearly compared with 106:2 writing
MJ JMLL GBWRWT JHWH JSMJY KL THLTW
Also in these words MJ JMLL written in 4Q380 and Psalm 106:2 are considerable the reading of MAJ, waters, thus finding that WATERS are telling of greatness of H’, they make heard all of His praise; notoriously, this reading of MJ is similar to Jeremiah 49:21 whose Greek translation in LXX Jer 30:15 writes of EN THALASSE EKOUSTHE.

The current study notices the currently scholarly consensus that this Book of Obadiah is especially concerned with Edom and Edomites. The current scholarly consensus is in this study further considered especially questioning HOW the Book of Obadiah is concerned with Edom and Edomites. The current consensus comprehends the Book of Obadiah to be specifically critical against Edom and Edomites and their culture, the Book of Obadiah being a prophecy of warning and doom uttered against ungodly Edomites. Thus the current study does accept the widespread scholarly consensus that the Book of Obadiah is somehow concerned with Edom and Edomite culture, but the current study rather finds the Book of Obadiah being an ancient document originating from Edomite-Nabataean thought and representing Edomite-Nabataean culture, religion and prophesy. This finding will be amply in this study motivated with meticulous study of Book of Obadiah, its ancient Translations and its interpretations by Ancient Interpreters. This change of view of Book of Obadiah is, of course, considerable change with regard to current scholarly study and therefore this finding shall be especially well and detailed motivated in the current study and Translation. This finding of Book of Obadiah being ancient literary document that originates from culture and religion of Edomite-Nabataean culture also challenges current widespread scholarly opinion maintaining lack of preserved literary documents from Nabataean-Edomite culture, this scholarly opinion maintaining that evidence of Nabataean-Edomite culture is currently found in some literary notices from surrounding cultures (that is, in writings of Greek and Latin authors) and in numerous Nabataean inscriptions that have been found and identified and published for scholarly community; even some recent research projects have successfully deciphered some Nabataean written scrolls that were badly destroyed in some events of fire, these mostly containing texts of administration. The current scholarly study of Nabataean religion and culture thus is in the current Forschungslage seriously hindered in attempts of studying Nabataean-Edomite culture because of currently widespread complained lack of securely identified Nabataean documents. For every Reader such complaint seems, of course, truly questionable when considering the widespread importance of ancient Nabataean trade Empire in the ancient world, especially during their heyday during the times of neighbouring Seleucid and Ptolemaic Empires. The current study thus will present substantial and, so the Author Pasi K. Pohjala firmly is convinced, a good and convincing scholarly argumentation with empiristic method for identifying the Book of Obadiah preserved in Bible as a Book originating from Nabataean-Edomite culture, religion and prophesy. This study will argue for this comprehension with reference to detailed empiristic study of Book of Obadiah, its ancient Translations and its comprehensions by Ancient Interpreters. Thus this study is encouraging Readers to themselves read the texts, intepretations and to believe the evidence of Ancient texts, thus following method of empiristic reading of Ancient Texts, or Historisch-Kritische Schule. The evidence will be thus found in simply empirically observable details. One Chapter of this Book is devoted to noticing that indeed, Hebrew Bible surprisingly often writes of Nabataean ancient capital REQEM. This observation is simple, but this observation is of fundamental character. First is thus noticed that ancient Aramaic name of Nabataean capital was REQEM, also this fact even in many current important studies less noticed, the Greek name PETRA of their capital more usually acknowledged. Usually modern Bible translations render references to REQEM in text by some descriptions of empty, idle or vain people or group, thus in many statements writing easily detected humbug- but straightforward reading of such texts in Hebrew Bible easily reveals that usually texts writing RQM in Hebrew Bible are actually talking about people and groups coming from REQEM, describing REQEMITE people and their doings. This is truly simply found usually in texts of Hebrew Bible writing of RQM, and this reveals interesting notices how Hebrew Bible describes contacts between Judah, Jerusalem, their dignitaries and some Reqemite people. For example, thus will be simply noticed presence of REQEMITE people in festivities of bringing the Ark to City of David, this bringing after Ark’s residing in house of Oved-Edom (also THIS name is notorious). Generally will numerous such contacts between Judah, Israel, Jerusalem and their dignitaries be noticed in Hebrew Bible. These notices will then be continued noticing numerous such positive contacts, often Reqemite being cooperating with Maccabees, in times of Maccabees, amply recorded in the Books of Maccabees, these especially commented in modern detailed scholarly study of Aryeh Kasher. Amply will be noticed also notices in Babylonian Talmud, especially the beginning of Gittin writing numerous considerations of geography of Israel, there often noticing also neighbouring REQEM, in these writings clearly noticing the existence of notable community of Rabbinical Jewish people in this REQEM. A whole Chapter thus is in the current study devoted to such ancient attestations of often positive contacts with the neighbouring REQEM and REQEMITE people, thus attested in Jewish literature of Hebrew Bible and in numerous Second Temple writings. The current task of studying the Book of Obadiah being in Hebrew Bible recorded document of ancient Nabataean-Edomite culture thus is substantially in this study supported noticing that Hebrew Bible and other ancient Jewish literature actually does surprisingly often positively notice REQEM and people of REQEM. The provenance of Biblical Book of Obadiah in Nabataean-Edomite culture and religion will be in this study argued with numerous arguments.
FIRST, the Book of Obadiah begins with words HZWN YBDJH. The prophet Obadiah is thus clearly identified in the Book of Obadiah. Now it is also important to notice that in the important times of transmission of the writings of Hebrew Bible, much during the heyday of Nabataean trade empire occurring after Alexander and before annexation, many well known kings of Nabataean empire had name OBODAS. Also well known in ancient times was Nabataean religious centre Oboda in the Negev. For the ancient audience well knowing these then famous facts, proposing comprehending of Book of Obadiah to be wholesale condemnation of Edomite-Nabataean people and culture would surely have been unthinkable, this prophesy being uttered in the name of Obadiah, similar to name of many Nabataean kings. The Book of Obadiah being currently scholarly acknowledged much considering Edom and Edomites, name of prophet Obadiah being similar to many kings OBODAS of neighbouring Nabataean Empire, this attests rather clear positive connection of Book of Obadiah with Nabataean culture, especially with Nabataean religion and prophesy. Thus this study finds also worth emphasising the existence of the ancient Nabataean religious centre Oboda in Negev, situated some fifty miles north-west from Petra-REQEM, thus half-way towards Jerusalem; especially its location not towards eastern Nabataean regions but half-way from Petra towards Jerusalem should be especially important for emphasising their ancient co-operation.
SECOND, the Book of Obadiah often notices letters that contain name EDOM. The Hebrew Bible writes in Obad 1 HZWN YBDJH KH AMR ADNJ JHWH LADWM where is name OBADIAH and ADWM, also referring to name EDOM (and AJ-DWM, place of demut similitude visions) noticed. The Book of Obadiah thus is certainly connected to EDOM and EDOMITES, their culture and religion. Thus is importantly found v.8 noticing Edomite wisdom and Edomite wise, writing of HKMJM MADWM. This detail is concerned especially with noticing ancient Edom and Nabataean trade empire being geographical neighbour of Judah-Israel and Jerusalem, and noticing that too often are relations with neighbouring countries characterised by conflicts and rivalry. Conflicts and rivalry is thus often found in current scholarly literature as important motivation for comprehending book of Obadiah being harsh condemnation of Edom and Edomite culture, included in Hebrew Bible. This scholarly Vorverstandnis emphasising conflicts and rivalry between Judah-Israel and Edom-Nabatea is, however, only half-truth: many times of important co-operation between Judahites, Israelites and people from Edom-Nabataea are well attested. Especially, famously were Maccabees much co-operating with Nabataean rulers- this occurring in important times of transmission of Biblical writings, this well and undeniably attested in Books of Maccabees. The current study also finds even more ancient attestation of ancient co-operation between Judah-Israel and Edomites (Nabataeans) reading in Hebrew Bible RQM words to denote ancient Nabataean capital REQEM and REQEMITES; even David’s co-operation with REQEMITES thus is easily found described in Hebrew Bible.
THIRD, ancient Greek translations notice in v.19-21 METOIKESIA IEROUSALEM, thus locating in Jerusalem an ancient settlement of REQEMITE people. This is, very importantly, usual meaning of Greek METOIKESIA in ancient Greek texts; this statement is not writing here, importantly, the AIKHMALOSIA. This is, importantly, in the ancient Greek translations contrasted with KATOIKEIN written in Obad 2-10, the KATOIKEIN denoting often more established habitation in native regions than the METOIKEIN. Reading METOIKEIN in Book of Obadiah with its truly USUAL acknowledged lexicographical meaning as a word denoting settling and settlements in foreign regions and cities easily tells to Greek Readers the Book of Obadiah here describing their settlement in Jerusalem, similar to widespread and often in literature described practise of settlements in Greek world. (Alas, modern translations rather comprehend the Book of Obadiah more wholly describing involuntary movements, exile and captivity through coercion). Importantly, Greek translations locate such KATOIKEIN and KATOIKIA to PETRA (the Nabataean capital), the Obad 3 writing EPERE SE KATASKENOUNTA EN TAIS OPAIS TON PETRON HUPSON KATOIKIAN AUTOU. This detail of KATOIKEIN and METOIKEIN in Greek translations much support finding the native location of these people in Nabataean capital PETRA, also comprehending their having founded a settlement in Jerusalem, in Greek translations of Book of Obadiah this noticed with then usual Greek terminology. The Hebrew Bible writes here, importantly, SKNJ BHGWJ SLY where SKN often notices stable dwelling and inhabitation.
FOURTH, also Targumic translation specifically identify also this writing to areas of then important cities of ancient Edomite areas. Thus is in translation of Obad 1-2 in Targum much noticed BOSRA, then important trade centre and administrative centre of ancient Edomite areas, that was in later Roman times more developed and thus became more central in these ancient Edomite areas. Thus writes Obad 1 LADWM BSWRA SMYNA where is thus reference to name BOSRA (although often “good tidings” here read, also motivated) importantly connected with notice of “Edom”; and also another mention of BSJR is in Obad 1 written in Targumic translation. Rabbinical Midrashim also preserve teachings of Rabbis identified coming from BOSRA and their having in their teachings quoted statements of Obadiah.
FIFTH, ancient Targumic translations of Book of Obadiah specifically notice visual appearances of Nabataean deities, DHUSHARA, SHAI EL QAUM and QAUS, Targumic translations thus notoriously recording ancient practises of Nabataean religion for visual divination where visions of DHUSHARA, SHAI EL QAUM and QAUS were in divination seen. This notices positive and mythical description of these visions of DHUSHARA, QAUS and SHAI EL QAUM, and thus much attests that Book of Obadiah was ancient compreheded to originated from religion of Nabataeans.
SIXTH, numerous parallels of Book of Obadiah with Book of Ezekiel are clearly found in this study. Clearly are Greek translations of Book of Obadiah and Book of Ezekiel also intrinsically connected, both writing several Greek words that otherwise are only rarely in Greek Bible attested. Especially Ezekiel 30-32 writing of Edomite GIBBORIM (giants) write notably many parallels with Book of Obadiah, especially Obadiah 8-9 where are Edomite GIBBORIM and their Hakham wisdom noticed. (Also Targumic translation of Obadiah especially emphasises Edomite GIBBORIM. Also the parallel in Jeremiah 49:7-22 that writes parallels to numerous statements in Obadiah concludes with noticing emphatically Edomite GIANTS GIBBORIM; the idea of EDOMITE GIBBORIM thus is truly central topic for comprehending Book of Obadiah). Numerous parallels also with Ezekiel 35 are in this study established, the Ezekiel 35 being ancient important prophesy concerning SEIR, in Edomite areas (important reference is, of course, Deut 1-2). Numerous parallels attest specifically parallels of Greek translations of Obadiah and Ezekiel. Especially important is found that Book of Ezekiel in Hebrew Bible often notices word YBT, a word otherwise rarely in Hebrew Bible written, usually comprehended to refer to uppermost branches of tree, also such mentions of YBT in Ezekiel being important for clarifying some statements in Book of Obadiah. A special Chapter of this Study aims at clarifying YBT words in Ezekiel 31, its ancient quotations in Matt 13:31-32 (comparing with discussion of election in Romans 11:17-21 writing of KLADOS).
SEVENTH, readers of ancient Midrashim easily notice the surprising fact that statements of Book of Obadiah are usually commented with comparisons from Book of Daniel. Almost one third of quotations from Book of Obadiah are thus in Midrashim commented with comparisons with Book of Daniel This is a truly notorious tendency in ancient Midrashim- Daniel was known to be seer par excellence in ancient Jewish culture, thus are numerous writings from Book of Obadiah positively commented often with comparisons with very important and reputed ancient prophetic Seer, Daniel. These texts attest writings concerning seeing and visions (cf. HZWN YBDJH) rather than being condemnations of Edom and Edomites. Thus are, importantly, numerous statements from Book of Obadiah positively commented with comparisons with Book of Daniel, this attesting fundamentally positive comprehension of ancient interpreters of Book of Obadiah, this book thus unmistakably being reckoned among important literature of prophetic VISIONS.
EIGHT, name OBADIAH itself contains many important and positive references to ancient Jewish prophecy. Amply is in ancient Midrashim attested identifying the prophet Obadiah with the OBADIAH, manager of royal household of king AHAB, who rescued prophets in time of wrath, thus recorded in 1 Kings 18. Importantly, also Babli attests this identifying of prophet Obadiah with this manager noticed in 1 Kings 18, this emphasising positively role of Obadiah. We remember also that the Ark was residing in the house of OVED-EDOM before its being brought to City of David, also group of REQEMITES then were participating in these festivities for this important bringing of Ark, thus attested in 2 Sam 6. Notorious is also how Book of Ruth notices David’s grandfather Oved having been born to Naomi (or the Moabitess Ruth).
NINTH, well known is currently in scholarly discussions traditions of Obadiah, a sacral musician. Notably, a special session was devoted to discussion of sacral music of Obadiah in the Fourth World Congress of Jewish Studies in Jerusalem (1965); but this study tradition currently recognises such Obadiah having been rather medieval convert to Judaism, thus interpreting some notorious manuscripts preserved in Cairo Genizah. The current study, rather, straightforwardly recognises that Obadiah is in Hebrew Bible well noticed among descendants of famous choirmaster JEDUTHUN of Temple of Jerusalem. The 1 Chron 16:37-42 notices bringing of Ark to Temple and Oved-Edom’s having there officiated- the Oved Edom is here noticed as descendant of Jeduthun. Also 1 Chron 9:16 notices in Temple officiating musician Ovadja, descendant of Jeduthun, thus also Neh 11:17. The descendants of famous choirmaster Jeduthun especially are noticed among famous ancient Temple musicians, thus in 1 Chron 16:42, 25:1-3, 2Chron 29:14 and Neh 11:17. (However, any detailed study of those Obadiah Mss. in Cairo Genizah is in the current study not done). Thus is established in the current study existence of ancient family of Temple musicians, many of whom had name of OBADIAH, being descendants of that famous choirmaster JEDUTHUN. Therefore it is important that three Old Testament Psalms are ascribed in Hebrew Bible to this JEDUTHUN (or his tradition and his family), the Psalms 39, 62 and 77, and they attest connection to Edomite culture. Finding this group/family of musicians-prophets in Temple of Jerusalem especially clarifies the context of formation and preserving of traditions in this Book, “Book of Obadiah”.
TENTH, it is well recognised that Jeremiah 49:7-22 write notably many close parallels to statements in Book of Obadiah. This is amply noticed also in ancient Rabbinical Masora whose results were in the current study much noticed. Thus it is very important to notice that this writing in prophesy of Jeremiah 49 begins with referring to Edomite Wisdom and Wise, writing in Jeremiah 49:7 that LADWM KH AMR JHWH ZBAWT HAJN YWD HKKMH BTJMN ABDH YZH MBNJM NSRHH HKMTM where clearly is HKMH Wisdom emphasised noticing thus Edom. Also 49:20 emphasises Edom and thoughts and counsels, AL ADWM WMHSBWTJW ASR HSB; and this parallel concludes in Jeremiah 49:22 with emphatic reference to Edomite GIBBORIM, writing of GBWRJ ADWM. This text in Jeremiah 49 (and its Greek translation found in Jer 30) thus specifically emphasises Edomite Wise and Wisdom, and Edomite Giants GIBBORIM, this in the current study always noticed.
ELEVENTH, it is clearly attested that Philo of Alexandria writes numerous references to Book of Obadiah in his Quod Deus Immutabilis Sit. Among Philonic writings, this Book Quod Deus is notable for its writing concerning SEIR, place in Biblical history specifically connected with Edom and Edomites (especially in Deut 1-2), and this Book also much discussing wealthy and wealthy cities widely recognised in Ancient world. Importantly, this Book Quod Deus together with De Gigantibus records teachings of Philo of Alexandria specially concerned with traditions of GIANTS, the Quod Deus beginning with interpreting history of Giants in Gen 6. (This is important for ancient comprehension of Book of Obadiah; especially the Book itself emphasises writing of GIBBORIM, its parallel in Jer 49:22 concludes with emphatic notice of GIBBORIM, and also its parallel Ezekiel 30-32 specifically writes of EDOMITE GIBBORIM.) Very importantly, Philo does not here write any specific condemnation of Edom and Edomite culture; rather is important in this treatise Quod Deus writing of “royal road” (in this Edomite oriented treatise plausibly referring to their ancient famous trade route “King’s Highway” from Red Sea coast towards Palmyra, surely well known to wealthy Alexandrian Philo), this “royal road” importantly here interpreted being symbol for VIRTUE where LOGOS leads travellers (this especially echoes much doings of famous Nabataean deity SHAI EL QAUM, helper of travellers; and in this treatise Quod Deus Philo also makes some important echoes to Nabataean deity DHUSHARA).
TWELVE, importantly, the Greek translations of Book of Obadiah write this name in forms ORASIS ABDIOU or OBDEIOU or ABDEIAS and in some resembling letters (see esp. the ed. Gottingensia for these names). Attentive Readers now especially remember that for Greek speakers was known a liquid measure TO BADION, dim. of measures called BADOS or BATOS- especially, the liquid measure BATOS is the Hebrew liquid measure BATH. Furthermore, O BATOS denotes also some fish, probably some kind of skate (see L-S 311). For ancient Readers, both speakers of Hebrew and Greek and those multilingual, connection of Book of Obadiah with then usually known liquid measures was specifically clear. Thus it is truly important to remember that Book of Ezekiel often writes notorious parallels to Book of Obadiah, also their Greek translations being intrinsically connected. Importantly, Ezekiel 32:21 writes OI GIGANTES EN BATHEI BOTHROU that clearly notices large, magnified visual appearances appearing in depths of some liquid container- also the EN BATHEI BOTHROU clearly refer to Hebrew BATH measure and resemble Greek forms of name of prophet Obadiah (ORASIS ABDIOU or OBDEIOU or ABDEIAS). We especially see parallels to thoughts of GIANTS GIBBORIM in Obadiah in its parallels in Jeremiah 49, Ezekiel 30-35 and also in Philo’s Quod Deus (that commences interpreting history of GIANTS in Gen 6). This emphasises that the Book of Obadiah is specifically connected to Giants and enlargened visions appearing in water containers, thus in Edomite-REQEMITE context.

Obadiah 1 writes of HZWN and noticed the ADWM, thus referring to Edomite connections. Important attestation of Rabbinical understanding of such Edomite connection of Obadiah is found in Lamentations Rabbah 4.20-22.24-25 where the Obad 1 is quoted and Edom is much discussed. Here is interpreted Lam 4:22 that writes of TM YWNK BT ZJWN and PQD YWNK BT ADWM thus noticing Zion and Edom. Actually the Lamentations Rabbah 4.20-22.25 much writes of Edom and especially quotes the BT ADWM in Lam 4:22. Thus also this Midrash firmly places the Obadiah in Edomite context, thus quoting Obad 1 where ADWM is written. It is thus here truly important to notice that here Lamentations Rabbah 4.20-22.23 records sayings of R.Eleazar of Bozrah and R. Tanhum in name of R. Aha. These Midrashim thus write somewhat positive views concerning BT ADWM, Edom, and appreciating here record teachings of R. Eleazar of BOZRAH, in later times of Provincia Arabia that more important city in Edomite areas. Thus it is notorious that here are recorded also positively teachings of some Rabbis from Edomite BOZRAH- and even more importantly, thus is R. Tanhum connected to Rabbis working in Edomite centra- importantly especially for better understanding of Midrash Tanhuma (where also is Book of Obadiah surprisingly often quoted).

The Jeremiah 49:20 is importantly quoted in Genesis Rabbah 73:7, this being important for comprehension of the Obadiah because of close parallels in Jeremiah 49 to many statements in Obadiah. This Genesis Rabbah 73:7 interprets the Gen 30:25 that writes WJHJ KASR JLDH RHL AT JWSP. With regard to the rights of first-born and the status of first-born the Jacob, Esau, Reuben and Joseph do have very specific status that is often discussed in Talmud and Midrash. Jeremiah 49:20 constitutes an important parallel to Obadiah 1. It is now very important to notice that hereafter Midrash in 73:8 interprets the Gen 30:27-8 where is noticed appointing of certain wages. Already in this study it has been noticed that notoriously often the Old Testament legislation and narratives of histories of Patriarchs notice the SLH RQM words in discussion of appropriate wages. This Midrashic interpretation writes very important further information concerning Rabbis teaching “Obadiah-tradition”. Already was noticed in studies of Leviticus Rabbah 18:1 that this Leviticus Rabbah 18:1 records a teaching of R. Samuel b. Nahman in the name of R. ABDIMI of Haifa. This Leviticus Rabbah 18:1 thus notices that R. Samuel b. Nahman had learned some teachings from R. ABDIMI of Haifa, the name of R. ABDIMI unmistakably resembling (with vocalisations noticed) the name Obadiah. Thus it is specifically important now to notice that this Gen R 73:7 notices a teaching of R. PHINEHAS in the name of R. Samuel b. Nahman- thus noticing this teaching concerning interpreting Jer 49:20 (and also similarly notices soon hereafter Gen R 75:5 how R. PHINEHAS taught some teachings in the name of R. Samuel b. Nahman). Attentive study of Talmudim and Midrashim thus establishes easily ancient Rabbis who taught also some teachings of “Obadiah-tradition”: R. ABDIMI OF HAIFA, R. SAMUEL b. NAHMAN and R. PHINEHAS- importantly, they often find scriptural prooftexts in Book of Obadiah or in Jeremiah 49 that contains well known parallels to writings of Obadiah.

The Jeremiah 49:20 is also quoted in Genesis Rabbah 75:5 that interprets the Gen 32:5 WJZW ATM LAMR KH TAMRWN LADNJ LYSW KH ANR YBDK JYQB. Also this Midrash records a teaching of R. PHINEHAS in the name of R. SAMUEL b. NAHMAN interpreting relationship between Rachel’s descendants and Esau and thus studying Jeremiah 49:20.

The Obadiah 1 is importantly commented in Midrash Tanhuma on Leviticus 13:1, very important in this Midrashic interpretation is specifically commenting Obadiah 1 with Daniel 7:7 and Habakkuk 1:7. The Obadiah 1 is importantly commencing HZWN YBDJH that specifically notices generally the “vision of Obadiah”- thus this interpretation of Midrash Tanhuma on Lev 13:1 VERY importantly generally considers the VISION of Obadiah. Thus it is important to notice that this Midrash Tanhuma on Lev 13:1 comments Lev 13:1 ADM KJ JHJH BYWR BSRW SAT AW SPHT AW BHRT WHJH BYWR BSRW LNGY. This is, importantly, discussed in Mishnaic legislation concerning the NEGAIM. Readers easily see, that the Mishnah NEGAIM is very much concerned with observation of some visual spots and appearances and established official practises of (priestly) giving descriptions and accounts of such visual spots and appearances. . In this Midrash very central is the Habakkuk 1:7 AJM WNWRA HWA MMNW MSPTW WSATW JZA. The current Author Pasi K. Pohjala has recently published new translation and commentary on Qumran’s Pesher Habakkuk (“Habakkuk, Bacchus and Abacus: New Translation of Qumran’s Pesher Habakkuk (1QpHab) studying there references to Midrash Bahir. Jesus Teaches Bahir (1QpHab 9.11-12)” VERRE ET BIBLE 5 (March 2010, 103p.) by Pasi K. Pohjala) where is also Habakkuk 1:7 and its Qumranic interpretation commented:
“(Habakkuk Pesher 3.2-3.3, quotation of Habakkuk 1:6-7)
Because he is who says “the KS-cup magnified (QM) the visual sign (AT)..of the Shekinot being there, even if not-being there (LA-LW). The place is of waters (AJM), the place is of lamp (NR-A), it is that; from it is coming discerning (MSPT), that is: it brings to visual seeing (JZA) the visual signs (AT)”.
(Habakkuk Pesher 3.4-3.6 writes Pesher interpretation of the Hab 1:6-7)
“its interpretation, it is concerning the Kittim the vision makers whose blown vessels of similitude vision making (PH-DM) made of Aman special skill (AMT, AMNT, and TEKHNE, and also the usual Amen-words of New Testament writings) that appears magnified upon (YL) the vessel: their ideas (MHSBTM, cf. also Greek and even Platonic texts) are by means of advice of the vessel (BYZH KWL) for visions (LHRY); the vessel-understanding (BN-KL) visioning device of waters (JM, MRMH) they of bowl method (LK, lekane) produce methodically of vessels of peoples”.
(Habakkuk Pesher 3.6-3.7, quotation from Habakkuk 1:8-1:9a)” (Quoted from p.8 of VERRE ET BIBLE 5 (2010) by Pasi K. Pohjala).
Thus is easily seen that also Qumranic interpretation of this Hab 1:7 in 1QpHabakkuk emphasises LARGE, EXTENDED visions, HUGE visions and LARGE visions. It is now important to notice that here Midrash Tanhuma quotes Obadiah 1 that mostly is concerned with HZWN YBDJH, “VISION OF OBADIAH”. Thus is easily found that this Midrashic interpretation emphasises LARGENESS and HUGE EXTENSIONS of such visions of OBADIAH the prophet. Importantly, here this Midrash Tanhuma interprets Obad 1 HZWN YBDJH with Hab 1:7 AND ALSO with DANIEL 7:7. Daniel was the ancient seer par excellence, this comparison of HZWN Obadiah thus emphasises Obadiah’s good prophetic seeing. Also this Daniel 7:7 emphasises visions of huge and enormous size.

The Obadiah 1 and 18 are importantly commented in Midrash Tanhuma on Gen 32:25, the famous and very fundamental text concerning Wrestling of Jacob. It is very important to remember this very central history when studying this Midrashic interpretation that notoriously much is concerned with Elipaz the Temanite and his speech in Job 4 and neighbouring kingdoms of Israel. This Midrashic discussion is much concerned with noticing signs and seeing of signs. First is noticed request for a sign to R. Jose ben Qisma when he was walking in Tiberias with his students. Then is quoted Obad 1 that is concerned with the vision, HZWN YBDJH. This beginning with mention of R. Jose ben Qisma now is important to consider with noticing here also quoted Obadiah 18 in the conclusion. The Targumic translation of this Obadiah 18 famously refers to Nabataean deity QAUS. We thus find here in this Midrash Tanhuma on Gen 32:25 clear reference to Nabataean highest deity QAUS, and in cultic practises occurred augury and divination, seeking of signs. This specifies this Obadiah 1 and 18 in this interpretation of Midrash Tanhuma, importantly here recording a teaching of R. Samuel b Nahman that is in Midrash often seen having taught “Obadiah-traditions”. Thus it is important to notice that this Midrash Tanhuma here extensively quotes speech of Elipaz the Temanite in Job 4.

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
TBYW BARZ SYRJH ABD WSBR BRJHJH MLKH WSRJH BGWJM AJN TWRH GM NBJAJM LA MZAW HZWN MH’
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.

OBADIAH v.2
New, modernised Translation by Pasi K. Pohjala 2008 of Obadiah v.2 and Commentary of Pasi K. Pohjala 2010 of Obadiah v.2

obadiah newly translated.

2010-06-15T10:52:00.000-07:00

VERRE ET BIBLE 6
NEW TRANSLATIONS OF BIBLE: OBADIAH. A Study of These Edomite-PETRAN Traditions of Music and Scientific Lore of OBADIAH, Musician-prophet in the Temple of Jerusalem

TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA (During March-June 2010)

Second Edition of June 2010
EDITIONS Pasi Pohjala

COPYRIGHT © Pasi K. Pohjala June 10, 2010

BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)

THIS BOOK CONSISTS OF NINETY-FOUR NUMBERED PAGES.
OBADIAH ONE, p.2
OBADIAH TWO, p.6
OBADIAH THREE, p.8
OBADIAH FOUR, p.16
OBADIAH FIVE and SIX, p.21
OBADIAH SEVEN, p.25
OBADIAH EIGHT, p.30
OBADIAH NINE and TEN, p.33
OBADIAH ELEVEN, p.38
OBADIAH TWELVE, p.39
OBADIAH THIRTEEN, p.40
OBADIAH FOURTEEN, p.42
OBADIAH FIFTEEN, p.43
OBADIAH SIXTEEN, p.46
OBADIAH SEVENTEEN, p.50
OBADIAH EIGHTEEN, p.54
OBADIAH NINETEEN, p.56
OBADIAH TWENTY, p.57
OBADIAH TWENTY-ONE, p.58
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.60
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.66
CH. 24 QUMRAN and REQEM-Petra p.74
CH.25 SUMMARY p.82
NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010

NEW, Modernised Translation of Pasi K. Pohjala 2008 of OBADIAH 1-2
“vision of Obadiah, in the strength (KH) of the lamp-vessel (AM, NR) of God, in this place (AJ) of visual appearances (demut): hearken, hearken (SMY) the stretching (NN), these multitudes (MAT) from God, there is visual form (zura) appearing in cavity of waters (GJM) that the Luach instrument magnified (QM)- it was so magnified (NQM) in the increasing (YL) by God (JH) with the salt-of what-ness (MLH MH)”.

COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible.

obadiah newly translated

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stone. Importantly, thus Philo in this Quod Deus Immutabilis Sit does clearly write of Shabbath, religious gatherings in temples, also noticing STATUES OF DEITIES made of wood and stone in Temples, these details also paralleling the situation described in Qumran Shirim Shabbath.

Chapter 25. SUMMARY OF New, Modernised Translation of Book of Obadiah by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010

The Book of Obadiah has now been translated and detailed commented in this study. The Translation of Book of Obadiah written by Pasi K. Pohjala 2008 is based on meticulous study of Hebrew Text, Targumim, Greek translation, sometimes Syriac texts and study of comments of Ancient Interpreters, especially in the Talmudic tradition. These notices are more here commented in the current detailed study of Book of Obadiah. Usual comprehension of Book of Obadiah notices this Book to be one of prophets of destruction, and often it is said that we do not find knowledge of this prophet Obadiah beyond material of this Book of Obadiah. The current study was therefore devoting special attention to name Obadiah and traditions of Obadiah in Hebrew Bible ITSELF. Always it is important to try to find some more knowledge of some enigmatic individuals of Hebrew Bible in the texts of Hebrew Bible ITSELF. Thus were noticed clearly traditions of Obadiah musician in the Temple, together with traditions of Obed-Edom being singer in the Temple, descendants of famous Jeduthun, many Psalms in the Hebrew Bible especially in their titles mentioning such Jeduthun (Psalms 39, 77 and 62), and their roles in the Temple choirs so clearly attested in the Books of Chronicles (1Chron 9:16, 16:38-42, 25:3-6, 2Chron 5:12 and 29:14). Hebrew Bible ITSELF thus clearly advises to Readers to attempt to read the Book of Obadiah at least considering the context of cult in the Temple. Mentioning of Obadiah and Obed-Edom among descendants of the famous choirmaster Jeduthun of the Temple especially thus leads to traditions of Obadiah and Obed-Edom, especially because of the ancient habit of giving names to children following the names of some of their grandparents, thus these mentions of Obadiah and Obed-Edom lead Readers to consider tradition of musician-prophets in the Temple of Jerusalem, with name Obadiah and Obed-Edom, during numerous generations. (Furthermore, we know tradition of Obadiah manager of king’s household in 1 Kings 18 where is noticed time of king Ahaz and Obadiah having helped to hide prophets of JHWH from wrath). Important tradition connecting Obadiah and Obed-Edom families with the Ark of Covenant is recorded also in 2 Samuel 6 noticing David’s bringing the Ark to City of David after the Ark had been some weeks in the house of Oved-Edom. The Oved-Edom and Obadiah people thus appear in some important traditions specifically and clearly connected with Temple and even Ark of Covenant. With this obvious notice of living of numerous Temple musicians with name Obadiah and Obed-Edom, their being descendants of famous choirmaster Jeduthun, we cannot, regrettably, probably, name any specific Obadiah-musician of this musical family, but we do have made a truly huge progress of this study: we have identified we probable CONTEXT of the Book of Obadiah. Importantly, in Cairo GENIZAH and many other Medieval Manuscripts are found traces of traditions of music of Obadiah, usually scholarly discussed in the title of music of Obadiah the Proselyte and his music; but interpretation of details of such ancient Genizah Manuscripts should be questioned because of clear Biblical tradition of Obadiah and Oved-Edom families among the Temple singers in Temple of Jerusalem and because of here studied writings of Book of Obadiah- further study of these Medieval Obadiah and music of Obadiah Manuscripts here urgently called for; and importantly, a special session of music of Obadiah (the proselyte) was included in program of Fourth World Congress of Jewish Studies in Jerusalem (1965). Moreover, readers reading the ancient texts and translations of Book of Obadiah easily find also many references to this in the Book of Obadiah itself. We find that Book of Obadiah begins with word HZWN denoting visions; but it is notorious that the first word is this HZWN- among Prophets of OT only Isaiah begins with this word; many other books of Prophets do, of course, notice this word in their introductions (so Habakkuk, Nahum, Amos, Micah), understandably thus referring to visions and visioning- but only in Obadiah and Isaiah the word HZWN it the first word of the Book. Attentive readers thus notice that Obadiah 1 emphatically write of SHEMA traditions emphasising hearing; thus is easily found that Obadiah writing HZWN also noticed to Readers of the Chazzan, the special musician well known in ancient Synagogue (see e.g. writings of L. Levine concerning ancient Synagogue). Noticing in the beginning of Obadiah thus HZH and SHEMA thus refer attentive Readers to consider very ancient traditions of SHEMA and Chazzan; also this is understandable in context of working of musicians of the Temple. Well known is in Temple and Synagogue often spoken of AVODA, this noticed also in some renderings of name Obadiah. Greek translation also notices the SYNAGOGUE, writing in Obadiah 13 TEN SUNAGOGEN AUTON, this emphasising this Book of Obadiah writing thus of Temple and religious cult in the Temple, and cult in the Synagogue. It is further noticed that the Book of Obadiah also notoriously preserves culture and traditions of eastern areas, of Reqemite-Petran areas; research always notices that the Book of Obadiah so specifically is concerned with Edom and Edomites, and Esau. These clearly local knowledge of religion and culture of Nabataeans and Petra-Reqem now are comprehended with noticing traditions of Obadiah and Oved-Edom: the choir of Jeduthun was one of the choirs of the Temple of Jerusalem, and emphasising descendants of Jeduthun being Obadiah and Oved-Edom ALSO emphasises that among these musicians and singers of Temple of Jerusalem were some families of eastern origins, originating in Edomite areas. Clearly, they could convey traditions of Eastern regions, Nabataeans and of Petra-Sela, to the Temple and cult of Temple- we know very much of religious dialogue with traditions of neighbouring countries attested in Old Testament (in positive and in critical tone). Book of Obadiah is clearly written in context of religion of Temple of Jerusalem and perpetuated by Temple musicians of Edomite origins, Jeduthun, Obadiah and especially Oved-Edom; in this Book of Obadiah these musicians clearly discuss the religious traditions of Edomite and Reqemite areas in context of religion of Temple of Jerusalem. This is notoriously clear in Targumic translations of Book of Obadiah, certainly also written by group of such religious officials from Eastern Edomite and Reqemite areas, the Targumic translation so much discussing Nabataean deities DHUSHARA, QAUS, SHAI EL QAUM, ALILAT and many other deities, their appearances and their doings. Importantly, Philo of Alexandria clearly comments this Book of Obadiah in his writing Quod Deus Immutabilis Sit in such manner that Philo clearly attests knowledge of such Reqemite translations and traditions of Book of Obadiah- so clearly Philo writes of SHAI EL QAUM and DHUSHARA and QAUS in this very intriguing book Quod Deus Immutabilis Sit, there especially quoting four Psalms (very unusual for Philo), especially quoting Psalm 62 of Jeduthun traditions. The Book of Obadiah in the Hebrew Bible is very notorious Book, attesting many religious traditions of Eastern Nabataean regions and Petra-Sela, adapted and told in the context of cult of Temple of Jerusalem, by Temple’s choristers of Edomite origins, Jeduthun and his descendants Obadiah and Oved-Edom. We remember, of course, that David HaMelekh himself had Edomite ancestors, Ruth noticed in the Book of Ruth whose conclusion so emphatically notices this Edomite Ruth being ancestor of David- and also David’s bringing Ark of Covenant from house of Oved-Edom to the city of David. Many Edomite people thus are emphatically positively noticed in context of Temple of Jerusalem and religion in Temple of Jerusalem, and Book of Obadiah is important attestation of their culture in midst of cult and music of Temple of Jerusalem.

It is well known that Nabataean trade empire was prosperous especially in the time after Alexander’s empire, Nabataeans finding their place in midst of Ptolemaic Egypt and Seleudic empire. The Nabataean trade empire being prosperous and famous around Mediterranean world, their capital Petra especially enjoyed heightened prosperity and fame. Often it is told that merely few literary sources have been preserved from the Nabataean culture, this is notorious idea because of their central position in trade routes where ideas and trade were conveyed in areas near to Gulf and Mediterranean coast. Thus it was very much noticed in the current study, that also Bible might contain some references to Nabataeans and their culture, and Bible might also mention their capital Petra-Reqem. This was found understandable because Edomite culture and generally Nabataean areas being neighbours of ancient Judahite areas- usually ancient records from some culture do at least slightly mention their neighbours, writing good or bad mentions, but clearly it is to be presumed that Hebrew Bible might contain at least some references to Nabataeans and especially to their capital Petra-Reqem. Biblical studies write of neighbouring countries, including Edom and Edomites, and scholars have been studying these writings. However, interesting question are occurrences of words RQM in Hebrew Bible, the ancient ARAMAIC name of the capital of Nabataeans being REQEM, usually better known for its Greek name PETRA. In the current study was undertaken thus to examine more of writings of RQM words in Hebrew Bible. These are often comprehended to denote multicoloured fabrics and something colourful, and production of colourful clothing; but attentive Readers find many interesting details studying RQM word in Hebrew Bible. Thus were found histories in Judges 6 noticing troops from REQEM allied with Avimelekh, and Judges 11 similarly writing of troops from REQEM-Petra being allied to Jephtah. Importantly, Judges 11 also writes of ancient widespread female cult among Israelite women, honouring “daughter of Jephtah”. This deserves to be compared especially with Deut 16 writing of RQM and yearly festivals in Israel. Book of Ruth well known notices Ruth being ancient Moabite ancestor of David HaMelekh, and RQM words in Book of Ruth were found of special importance. Interesting history was found in 2 Samuel 6 writing of bringing of Ark of covenant to City of David after its being placed in house of Oved-Edom for some weeks- in the festivities accompanying bringing of Ark to City of David is noticed that David was celebrating like some REQEMITES- this 2 Samuel 6 thus interestingly connecting REQEMITES, Ark and OVED-EDOM. Importance of RQM words in context of Davidic dynasty is clearly noticed in words of Solomon upon his enthronement to succeed David HaMelekh, the 1 Kings 8:25 emphasising diligent hearkening of divine commandments guaranteeing the succession of Davidic dynasty, this VERY important statement of Davidic monarchy in 1 Kings 8:25 beginning RQ AM that UNMISTAKABLY refers to REQEM. Davidic monarchy had clearly some specific connection to REQEM and REQEMITES. (The RQ AM occurs also in Deut 15:5-6 emphasising diligent following of the divine commandments; but THIS text it not read contemporarily after SHEMA, but then is read from Deut 11). In the religion of the Temple times, the RQM words truly notoriously are written in many contexts very important to religion in Temple. Thus are written of RQJQJ MZWT MSHJM, these usually comprehended to denote some “wafers” on the table in Temple, this tradition of Mazot in these words often written, so in Exod 29, Lev 2:4 and 7:12 and Num 6:15. In midst of very sanctified rituals of Temple, are thus written of RQM Mazot! Notoriously, tradition of Deut 16:16 writes WLA JRAH AT PNJ H’ RJQM thus noticing Israelites arriving to the annual festivals, this writing notoriously RAH AT PNJ H’. Furthermore, well known (and often discussed) mentions of RQM words were found in numerous texts writing of colourful garments of High Priest, and Aharon High Priest, also these texts referring to RQM in context of discussing and legislating of the religion in Ohel Moed and Temple (Exod 28:39, 36:37 etc). Importantly, Exodus 35-36 writes of and legislates the construction of the Tabernacle and its furniture and specifically notices that Bezalel and Oholiab were specialists and skilled of doing such important works, also doing RQM (usu. Production of colourful garments and fabrics) is noticed among their special skills. Thus reading attentively Old Testament texts we find easily clear evidence of important mentions of REQEM and REQEMITES. Thus are noticed REQEMITE troops helping Jephtah and Avimelekh and even David Ha Melekh is with REQEMITES noticed in 2 Samuel 6. Davidic dynasty is connected to RQM in 1 Kings 8:25. Deut 15-16 write RQM word in writing of many divine commandments. In the traditions of Temple and Ohel Moed often RQM words are written, to denote RQM Mazot and colourful clothes of High Priest (Aaron) and other priests. These RQM words attest thus manifold religious and cultural connection of Israel and Judah with RQM Reqem, the Nabataean capital and their culture. It is especially interesting to notice that such RQM words do not appear in Hebrew Bible in contexts describing hostile attitudes and hostilities- rather such RQM words in Hebrew Bible are written in unmistakably positive and important texts concerning cult, religion, commandments and Temple. This is TRULY notorious- especially because David Ha Melekh and Davidic dynasty is noticed often in connection to RQM words.

Study of the Obadiah 1 thus noticed many details of the text and translations. The HZWN begins the Book of Obadiah, among Books of Biblical Prophets only Book of Isaiah thus beginning with word HZWN (even if the word does occur in introductions of books of Prophets). The HZWN and HZH notably, occur only here in Book of Obadiah. Targumic translation seldom writes of HZH words in Obadiah, only in v.12-13 where the HZH is notoriously connected with TBR and GBR (GIBBORIM) traditions. The Book of Obadiah much parallels many statements in Jeremiah 49, Obadiah 1 finding parallel in Jer 49:14. Interestingly, the SLH traditions are here important, and Greek translation in Jer 30 (numbering of Jeremiah in LXX has curiosities compared with MT) does write of ANGELS, understandably considering SLH sending and ambassadors, even if Greek translation of Obadiah 1 is not attested to write of ANGELS, writing of PERIOKHEN...EKSAPESTEILEN. However, the Ed. Gottingensia notices that Symmachus does translate also here in Obadiah 1 with AGGELOUS (or AGGELIAN), and Aquila translating AGGELEIAN, these being understandable translations of SLH statements. Writing of Zurot appearances and AT visual signs are here in Obadiah 1 unmistakable, this important to notice considering these translations noticing AGGELOI. Targumic translation of Obadiah 1 unmistakably places this text to Nabataean areas, writing of AMR JWJ LADWM BSWRA SMYNA where is reference to Edom and Bushra found (and reference to bowls B-SJR), the Bushra being well known centrum of Nabataean regions in Roman times, being their administrative centre of province of Arabia, also well known and flourishing in pre-Roman times. The Hebrew Bible specifically emphasises here the SHEMA traditions and HZWN, emphasising the religion and cult. Importantly, in Qumranic Manuscripts is preserved the 4Q380, regrettably only fragmentarily, this being Psalm of Obadiah, and this text notoriously emphasising also SHEMA traditions.

Study of Obadiah 2 makes very clear the Book writing of magnified visions. The Obadiah 2 writes in Hebrew Bible HNH QTN...ATH Meod. This begins with exhortation Hinne for attentive seeing and observations, emphasising of seeing something small- and then notices that its visual sign (AT) is so much! This is unmistakable writing of producing of magnified visions, importantly written after noticing in v.1 of the SLH sending of information (and translations noticing AGGELOI). Importantly, the parallel to Obadiah 2 in Jer 49.15 does not so clearly compare small and something-much. Greek translation also notices exhortation to seeing IDOU OLIGOSTON...SFODRA HUPEREFANIA where is clearly noticed seeing (IDOU, of ORAO) aof something very tiny, contrasted with huge HUPEREFANIA; and Targumic translation notices BSJR AT that in the SJR bowl there appeared vision AT.

Study of Obadiah 3 is very important. This mentions in Hebrew bible the SLY Selah that is clear reference to Rocks, specifically to the name of Nabataean capital PETRA-REQEM, also known as Sela (referring thus even to modern consensus e.g. in “Petra” in Concise Dictionary of World Place-Names, ed. by John Everett-Heath OUP 2010) and the standard works of history of Petra-REQEM and Edomites. The Nabataean kingdom was prosperous after the time of breaking of Ptolemaic Egypt and Seleucid Empire, the Nabataeans succeeding their trade via important caravan routes, and thus their trade empire and their capital Petra-REQEM being truly famous. References to Selah and in Greek Petra here are unmistakable references to the Nabataean capital and their culture and religion. Interestingly, ancient Rabbinical scholarship finding parallels to this text (in Masora) finds Jeremiah 49:16 and Song 2:14, both texts unmistakably writing of REQEM. Importantly, this texts more specifies the visions. The text of Hebrew Bible writes of SKNJ BHGWJ SLY where are found notice of SHEKINOT appearances. The HGWJ was comprehended comparing with book of HGJ (Haggaj) of Old Testament, especially 1:3-4 and 2:15-16 where are visions and comparison of less and much so clearly noticed; and the Book of Haggaj importantly writes of cups of crystal. Thus was found notice of visual (Shekinot) appearances appearing in crystal cups. Interestingly, Targumic translation notices here manifestations of Nabataean deity DHUSHARA in likeness of FALCON in magnifying cups. The text of Obadiah 3 thus describes in the context of religion in PETRA specifically magnifications seen from Sidonian cups, the Targumic translation importantly noticing manifestations of Nabataean deity DHUSHARA in these cup-visions in likeness of falcon.

The Obadiah 4 writes truly interesting statements. Targumic translation of Obadiah 3 was found to notice visual appearance of Nabataean deity DHUSHARA in likeness of Falcon in magnifying bowl, and the Targumic translation of Obadiah 4 writes now of ATARSAMAIN-ISHTAR, famous ancient female deity (emphasised here writing of Nekeva)- and notoriously, in Targum here emphasised HTN words to attentive Readers notice nothing else but- marriage or partnership of these DHUSHARA and ATARSAMAIN-ISHTAR. Targumic translation here emphasises ATARSAMAIN appearing from/by means cups (MDWRK). The Greek translation was found to emphasise ANANA letters, these to attentive Readers unmistakably referring to Hannah- and indeed, Philo of Alexandria does write in Quod Deus Immutabilis Sit 5-15 of Hannah prophetess, her receiving divine seed, becoming pregnant and giving birth to Samuel (this being one important parallel with Obadiah and traditions of Obadiah). Philo’s writing in Quod Deus 162-167 especially was found to refer to this Greek translation, writing of METEOROIS, flying, and walking along the Middle Road (that is Philonic discussion of Aristotelian discussion of virtues being means). Writing of the Stars is somewhat seldom but clearly important for traditions of ATARSAMAIN-ISHTAR; and in literature of Jeremiah especially this was compared with Book of Baruch 3 so much writing of stars and their creator. Interesting reference to David’s practising divination with Efod was found following ancient Rabbinical scholars finding parallel in 1 Samuel 30 for the AWRJDK word, this text writing clearly of David’s practising divination with EFOD. In the Hebrew Bible was found emphasised the Neum-H’ and GB tradition (AM TGBJH) referring to bowls; this connects bowls and divine information, the GB and GBWH emphasising bowls and huge heights.

The Obadiah 5 writes further specifying of such visual appearances. This text notices MG NBJM, magicians, prophets, and their doings, Targumic translation specifying their being (also) prophets of well known deity ALILAT. In the Hebrew Bible writing of the Zurot and Demut, and BBA in this text unmistakably notice appearance of visual forms and visual reflections and visual similitudes. Targumic translation writes here importantly TWP words, the TWP referring well known to stretching, spreading and expanding, also this being work of these magicians-prophets. Hebrew text, importantly, refers here to vessels of Davidic style (SDD), this emphasising HERE the official cult of Temple. Greek translation writes of TRUGETAI that was compared with famous GOETEIA of antiquity, production of illusions, even noticing TRI-GOETEIA producing magnified visions. Philo writes in Quod Deus Immutabilis Sit often of GEINOS EDOM, “earthly Edom”, noticing these usually negatively. Importantly, Philo often there writing of this GEINOS EDOM emphasises their visual appearance and their directing the visual and visions, and their appearance with pomp and glamour. Writing of visual appearances thus is very important. These are continued with Obadiah 6 writing clearly of making inquiries and examinations HPS, the Greek translation writing clearly well defined words KATALAMBANO and EKSERUNAO; and Targumic translation writes more in words of visual revelations GLL, writing of ATGLJW MTMWRWHJ MN THWMH where Targum notices the famous THM container place. Visual appearances, visual forms and making detailed studies and observations thus are well noticed in Book of Obadiah.

Obadiah 7 is further important text. Targumic translation writes of SHAI EL QAUM, important Nabataean deity who protected the travellers, understandably very central in Nabataean trade empire whose prosperity was produced by merchants along the Nabataean trade routes, bringing from Gulf and Eastern areas merchandise and culture towards Mediterranean areas. This text importantly also writes of good comprehension and knowledge, TBWNH and in Targum SKLTNW. Gree Bible here writes of EOS TON ORION EKSAPESTEILAN SE PANTES; and Philo of Alexandria writes in Quod Deus Immutabilis Sit important traditions of SEIR and Edomites. This Book of Philo is especially devoted to writing of Edom and Edomites and their culture. Philo makes unmistakable reference to Book of Obadiah writing here of OROS traditions, commenting the Deut 1-2 of Israel’s wilderness wandering. Philo here writes of PARA TO OROS POREUSOMETHA/PARELEUSOMETHA that Philo comprehends to denote walking with knowledge, making studies and examinations, writing thus of OROS denoting definition and also “mountain”. Importantly, in Quod Deus 129 Philo writes of ORTHOS LOGOS being leader of travellers (KUBERNETE), this much echoing the Targumic writing of SHAI EL QAUM being protector and leader of travellers. Philo writes thus of walking along King’s High Road (clear reference to Nabataean very important trade route King’s Highway from coast of Red Sea towards Palmyra). This Philonic writing in Quod Deus was found to have unmistakable connections with then prosperous Nabataean culture and religion. Thus is important to read in Targumic translation of the THM depths and deep-containers MN THWMH AGLJWK KL ANS QJMK where is specifically noticed revelation of this important SHAI EL QAUM from THM deep-containers, this noticing description of lecanomancy. Indeed, the Hebrew text of Obadiah 1 begins also notoriously writing of BGWJM SLH QWMW where is echo of GB bowls and sending/appearance of SHAI EL QAUM easily heard. Moreover, Targum emphasises KL words here and even the SKLTNW here noticing cleverness contains reference to KL containers. Hebrew text also clearly emphasises KL and AN words writing of containers, KL AN...JKLW LK AN...AJN TBWNH. Importantly, Hebrew Bible begins this writing with YD HGBWL SLHWK where GB bowls and containers are connected with the GBWL limits and many other writings in Obadiah noticing GB-words (notoriously, the GIBBORIM giants) and SLH sending, and TBWNH comprehending.

Obadiah 8 is clear text writing of Wisdom and containers. Here is noticed Hokhmah, Hakhamim and Esau’s being clever in comprehension (TBWNH MHR YSW) or, especially, clever comprehension (maher) found by means of reflectors and reflected visions (the YSS often denotes reflectors and reflected visions). Also this text writes of Abyddos containers connecting this specifically with such Hohkmah, writing thus of HABDTJ HKMJM- thus are here Wisdom and containers connected. Targum noticed in v.7 how SHAI EL QAUM appears from THM deep-containers. This text writes rather ABD and Hakhamim wise, noticing thus connection of ABD deep containers and deep container observations and those who are Hakhamim wise. Greek translation importantly writes here of SOFOS and SUNESIS, emphasising good comprehension and wise, and writing of APOLO- Greek Readers surely could hear also reference to deity Apollon of Wisdom in this statement noticing SOFOS and SUNESIS. Importantly, the parallel in Jeremiah 49:7-8 begins that prophesy of Edom, and emphasises in this statement NSR Falcon traditions, ABDH YZH MBNJM NSRHH HKMTM where is found reference to sons-of-Falcon BNJM NSR. It is very important to notice that Targumic translation HERE begins comprehensive writing of giants, GIBBORIM, so much emphasised in Targumic translation of Obadiah. Here Targum translates noticing Giants-GIBBOR in whom is cleverness (KL GBR DBJH SKLNTNWTH); and importantly, Philo of Alexandria writes in the Quod Deus Immutabilis Sit clear references to Book of Obadiah, this Quod Deus beginning with much discussion of the traditions of GIANTS in Gen 6, among Philo’s works the Quod Deus and de Gigantibus writing of traditions of Giants.

Thus is importantly arrived to commenting very important text of book of Obadiah, the v.9-10, now modernly Translated in words
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
The Book of Obadiah is found to write of bowls and vessels, and visions; and Book of Obadiah clearly writes of stretching and expanding. The Obadiah 9-10 now more specify how such stretched and magnified visions and bowls are productive of clever knowledge. Modern readers often talk in more modern terms that knowledge is found by help of magnified visions (especially, we see more details, thus knowing more, possibly, seeing more differences that help us to more detailed specify further the species- so writes Philo often concerning visions and knowledge). Hebrew Bible here writes of GIBBORIM and generally of giant visions GBR here written with TMN noticing Temunot, and notices AJS MHR YSW, reflections and special keenness from visions. This was compared in Jeremiah literature with Baruch 3:26 noticing OI GIGANTES and their huge stature (EUMEGETHES), and knowledge (EPISTAMENOI), this written interestingly after Baruch 3:22-24 detailed discussing search after wisdom and understanding even in extremities of earth. Philo begins the Book Quod Deus Immutabilis Sit noticing Giants and traditions of Giants, noticing also DUSERGOTATON, thus noticing surely that Nabataean DHUSHARES was comprehended to be Giant, also Philo here emphasising Giants and knowledge (Quod Deus 1-6). Targumic writing here importantly writes of GBR Gibborim and TBR words, this found often further in this Translation; and also GBR Gibborim and ZWR zurot visual forms. Targum very importantly here writes of the TWL referring to famous TJL water divination, this continuing Hebrew Bible here writing of TJL word- Targum is often found to attempt to preserve some formula comprehended specifically important.

The Obadiah 11 is truly notorious text, especially the words BJWM SBT ZRJM. Attentive Readers notice here possible reference to Shabbath and to the Seventh Day (the Z is seventh letter of Hebrew alphabet and thus can refer also to number seven and to “seventh”). This statement was discussed being reference to Shabbath traditions, here notice light and lamp (jom) possibly being specifically famous Shabbath lamp. These references to Shabbath are very understandable in traditions of Temple and synagogue and the ancient musicians of the Temple, descendants of Jeduthun; but Translation was cautious to write directly expression of Shabbat lamp here because of its notorious religious importance. Greek translation writes in v.11-14 often EPI, these words emphasising Jerusalem, Judah and synagogue, this detail noticing unmistakably Greek tradition here emphasising important religious traditions of Jerusalem and Judah. This text is clearly text noticing some form of divination and mantic, writing of GWRL in Hebrew Bible and KLEROUS in Greek Bible. Ancient Rabbinical scholarship here emphasised parallels to this v.11 writing of KAHD, this of clearly important significance, and notoriously thus were in Hebrew Scriptures found numerous texts where were mighty warriors and giants discussed, thus were found text of Goliath, mighty Hebrew warrior Simson, sons of Zeruya, and Psalm 82:7 directly thus referring to history of Giants, writing of KAHD HSRJM TPLW where is noticed Gen 6 writing of SRJM and NEFILIM. Ancient Rabbinical interpreters thus understood this Obadiah 11 especially referring to traditions of Giants Gibborim. The New and Modernised Translation renders these with noticing magnified visions in water-reflections, increases of Jerusalem-style, that appear in these seeing-instruments.

The Obadiah 12 writes of Jom and seeing, thus noticing light and seeing. Obadiah 12 commences writing of AL TRA BJWM...BJWM NKRW...BJWM ABDM...WAL TGDL; these writings of JWM jom light or illumination firstly are connected with seeing RAH, then with KR understanding and then with ABD deep containers and deep-examinations- importantly, concluding noticing GDL growing and magnifying. Thus are connected RAH seeing, Jom light and GDL magnifying, and understanding. Translations here emphasise magnifying, Targum writing of SGJ and RBRB. Importantly, Targumic translation of Obadiah only here in v.12-13 writes of HZH seeing, this importantly because Hebrew text begins with the HZWN word. Targum here write WDASGJTA LMLLA where is found MLL utterances, SGJ muchness and magnifying, and notoriously letters of ALM referring to ALM or ULAM pond of the Temple (reading TALMLLA in both directions)- once more it is important to remember this text clearly having been composed by Temple singers descendants of Jeduthun, families of Obadiah and Oved-Edom, they surely had much knowledge of traditions of the religion in the Temple. Tradition thus comprehends this statement very importantly discussing HZH seeing, even being tradition of HZH seeing in ULAM pond of the Temple of Jerusalem. And notoriously, Greek Bible here translates MEGALORREMONESES EN HEMERA where is MEGALOS written with REMA, comparing with HEMERA, this statement connecting thus HEMERA light and illumination with specially huge or extended (or boastful) utterances (MEGALOS).

Obadiah 13 continues much writing of Jom lights and illumination. This is expressed in Edomite style BJWM AJDM...BJWM AJDW...BJWM AJDW, this emphasising to attentive Readers Jom illumination and Meod muchness, and notoriously, Jom and AJD mist and vapour from waters. This text also notices of seeing of magnified visual signs TRA GM ATH, and notoriously this is in Hebrew Bible connected to TBR writing ATHBRYTW. Especially Targumic translation of Book of Obadiah is found much emphasising TBR in writing of traditions of GBR Gibborim, Giants. Thus it is notorious to find in Targumic translation of Obadiah 13-14 clear reference to Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. That is, Targumic translation of Obadiah 13-14 describes Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. This is truly interesting result in attentive study of Book of Obadiah and its traditions. Importantly, the text of Hebrew Bible does NOT support finding here even mentions of DHUSHARA or SHAI EL QAUM. This textual detail thus attests much of the place and culture of Targumic translation of this Book of Obadiah- these Translators had specific interest in Nabataean culture and religion and also they knew importance of traditions of Giants. Once more, we may consider the Obadiah families of singers in Temple of Jerusalem, descendants of Jeduthun and with origins in Eastern areas towards Edomite regions (or in Edomite regions), and their special knowledge of Nabataean religion and culture, and thus their emphasising also in this writing Nabataean deities DHUSHARA and SHAI EL QAUM. This text thus attests of ancient religious dialogue. (For readers of Enoch literature such notices of Nabataean deities DHUSHARA and SHAI EL QAUM having been in this Targumic translation described as Giants are, of course, of special interest, current Writer confined to read merely in Greek preserved parts of Enoch literature, and writings from Qumran).

Obadiah 14 writes then notoriously much of traditions of Lot. The Hebrew bible in Obadiah 14 often writes letters LT, in words WALTYMD and PLJTJW. Ancient Rabbinical interpreters emphasised such connection, finding parallels to this text with AL TYMD in histories of Lot, in Gen 19:17 noticing rescue of Lot. Then Gen 19:20-22 notices Lot’s rescue to smaller city there nearby, city called Zoar. Importantly, Jeremiah 49 writes many parallels to statements in Book of Obadiah, and Jer 49:18 does notice MHPKT of Sodom and Gomorrah. Greek translations of Obadiah 11-14 much write EPI-words, thus emphasising knowledge and acquiring knowledge. Obad 11 thus writes EPI statement concerning divination by lot, and Obad 13 interestingly writes thus of ME EPIDES KAI SU TEN SUNAGOGEN AUTON; and Obadiah 14 notably concludes MEDE EPISTES, thus referring to EPISTEME knowledge.

Obadiah 15 contains important words of KASR YSJT JYSH LK GMLK JSWB BRASK. Often these words are comprehended to state principle of divine retribution, numerously written in OT in different statements. (Therefore were noticed also many OT statements of SLH RQM noticing giving a due reward, thus in Exod 3:21 (NOTORIOUSLY), Gen 31, Deut 15:13 and 1 Sam 6:3 and in book of Ruth, such SLH RQM unmistakably having been famous economical principle of ancient Reqemite trade empire, legislating to give good reward.) This statement of Obad 15 was further much discussed following ancient Rabbinical scholars who emphasised OT parallels writing JYSH word. Many of these statements, of course, state divine retribution. But notoriously, many of JYSH statements rather are written in contexts describing and legislating concerning vessels of Temple. Important texts noticed by Rabbinical scholars thus were found in Num 4:26, Lev 11:32, 2 Kings 12:14, Jer 3:16f and Ezek 44:14, these texts paralleling wording of details of Obad 15 and thus discussing vessels of Temple, Kelim. Thus was also noticed that YSS words also often notice reflectors and reflected visions; so was in this statement of Obad 15 noticed subtle statement concerning vessels of Temple and their producing reflections, reflected visions.

Obadiah 16 writes of doubling and magnified visions. Every detail of Hebrew Bible being precious, notorious was found the Obad 16 clearly emphasising doubling, writing word ST and ALSO writing often letters twice- this was specifically seen emphasised when comparing with parallel in Jeremiah 49:12. This was studied noticing in Hebrew that STH often notices drinking and STJM notices number two and doubling (continuing Obad 15 writing of GML even thus referring to number three, gimel)- and indeed, magnified visions are produced in drinking vessels of glass and crystal, filled with wine. Greek translation does specifically mention wine OINON, and Targumic translation further specifies KS PWRYNWTHWN where is read echo of Egyptian cups (often made of superb crystal). Important was found that Philo of Alexandria writes in Quod Deus Immutabilis Sit 77 quotation from Psalm 74:8 POTERION EN KHEIRI KURIOU OINOU AKRATOU PLERES. Importantly, this Philonic quotation noticing divine wine cup is written in context writing clearly of visions of divine Powers. This importantly attests religious rituals of seeing magnified visions, rituals of wine cups, in Temple where musicians-prophets Obadiah and Oved-Edom (descendants of Jeduthun) were singing and prophesying.

Obadiah 17 writes of mount Zion and visions, Targum writing BTWRA DZJWN. Traditions of mount Zion are very important in whole book of Obadiah, especially concluding the book in Obadiah 21. It was emphasised that TH words of Hebrew emphasise visions and visual signs, here written of BHR ZJWN THJH PLJTH where is seen notice of TH visual signs and marks and reference to LT mysteries and to famous TJL water divination; and here written RS words are of RSS to denote visual reflections and production of visual reflections. Important were thus found traditions in 2 Samuel 6 of bringing the Ark from house of Oved-Edom to city of David and then David’s celebrating this, then also some REQEMITES attending these festivities.

Obadiah 18 writes clearly of very elevated cults of lights and lamps. The words of lights, lamps and fire-flame were here studied. Importantly, the text writes of BJT writing of houses, thus leading Readers to notice that in ancient world, extended families of rulers were also referred to “houses”, here being noticed houses of Jacob, Esaw and Joseph. It is clear that this text Obadiah 18 notices the official cult and religion of such ruling families, also Targumic translation writing of SLT that unmistakably notices rulers and their ruling. Importantly, Hebrew Bible AND Targum HERE write of QS- this word importantly refers to QAUS, Nabataean NATIONAL deity, in many known Nabataean texts connecting the QAUS with ruling family and ruler. VERY importantly, here QAUS is specifically connected to Esau, writing of BJT YSW LQS- this connects ruling house of “Esau” with QAUS, this in good accordance with QAUS being known as national deity of Nabataeans, and that Nabataeans and people of Edom often were associated with Esau (esp. Deut 1-2). The Obadiah 18 thus unmistakably writes of official cult of rulers and state. Thus were noticed presence of fire and fire-flame in official cult of these “house of Jacob”, “house of Joseph” and “house of Esau”. Greek translation was interestingly found to write of PURFOROS, these in ancient Greek world known to be priests guarding the sacred flame and carrying sacred flame in some religious festivals. Thus is in this context of discussing official religious cult and fire-flames translated SRJD in Hebrew Bible, comparably to Obad 5 writing of SDDJ LJLH, these referring more to evening times and times of shadows. Interestingly, Greek Bible here also writes of KALAME associating this with house of Esau (thus translating the LQS), and notoriously is such KALAME well noticed in construction of Menorah of Temple, the Exod 25 noticing KALAMISKOI being “branches” of the Menorah. It is important to notice that Jeduthun and his descendants with names Obadiah and Oved-Edom were officiating in Temple, being well known musicians of Temple of Jerusalem, thus these detailed statements so clearly reflect their detailed knowledge of religion in the Temple of Jerusalem.

Obadiah 19 continues writing of official religion. This text often writes of RSS and GB words, thus noticing RSS sprinklings and GB bowls and containers, these are unmistakable parts of official religion. The Obadiah 19 clearly writes of AT and notices of some places, thus emphasising production of OT visual signs and style of such production of visions in different places. Targumic translation emphasises here JTBJ and JT words, this contrasting with the BJT words emphasised in Obad 18, also this textual detail noticing here doing reflections.

Obadiah 20 writes clearly of visions. Thus was studied Hebrew Bible here writing concerning
BNJMN AT GLYD WGLT HHL HZH
This text was found to emphasise GL words, thus writing of the GLT and Gilead, and the HZH here unmistakably echoes the word HZWN that begins the whole book of Obadiah, such HZH word notoriously seldom written in whole book of Obadiah. Thus was found seeing of revelations emphasised in this text. This was also noticed by ancient Rabbinical scholars, ancient Masora noticing parallels to texts writing HHL; among these is written in 1 Samuel 3 history of young Samuel, and the 3:2 specifically noticing the eyes of elderly Eli, writing of YJNJ HHLW KHWT LA JWKL LRAWT WNR. This notices importantly eyes of Eli, KH strengthening (or weakening), seeing and interestingly the NR lamp, also this important for comparisons with Obadiah 18 writing of fire flame and lamps in official cult. Interestingly, was found that 1 Samuel 9:9 is quoted by Philo of Alexandria in Quod Deus Immutabilis Sit 139 to notice that prophets wer often in ancient times called SEERS. Furthermore, the HL word was studied also for its often noticing glass vessels and white glass vessels, and thus lamps- in ancient world were glass vessels often used as lamps, most filled with water for cooling and some oil film floating for nourishing the fire-flame. Greek text writes of METOIKESIA thus attesting of founding and life of new settlements (or diaspora). Importantly, thus is in Greek text written of KAI TES METOIKESIAS E ARKHE AUTE...KAI METOIKESIA IEROUSALEM EOS SEFRADA. This Greek translation clearly notices foundation and life of settlement of Nabataean or Reqemite people in Jerusalem- in other words, this METOIKESIA clearly refers to the fact that some Nabataean and Reqemite people had settled in Jerusalem, thus noticing their settlement in Jerusalem. (This terminology interestingly is compared with words in Book of Baruch, also being part of Jeremiah literature). This Book of Obadiah clearly attests of sure and native knowledge of Nabataean and Reqemite culture. The Book of Obadiah clearly is composed by some Temple musician (prophet) Obadiah in Temple of Jerusalem, his family originating from Nabataean –Reqemite areas and being descendant of famous Jerusalemite choirmaster Jeduthun.

Obadiah 21 concludes the Book of Obadiah writing important ZION traditions, these were compared with Zion traditions in Book of Baruch. Importantly, Targumic translation notices revelation, noticing how TTGLJ MLKWTA DJWJ thus writing of revelation. END OF TRANSLATION OF BOOK OF OBADIAH, AND COMMENTARY OF BOOK OF OBADIAH.

FROM THE BEGINNING OF BOOK QUOTED THE TITLEPAGE and CONTENTS:

VERRE ET BIBLE 6
NEW TRANSLATIONS OF BIBLE: OBADIAH. A Study of These Edomite-PETRAN Traditions of Music and Scientific Lore of OBADIAH, Musician-prophet in the Temple of Jerusalem

TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA (During March-June 2010)

Second Edition of June 2010
EDITIONS Pasi Pohjala

COPYRIGHT © Pasi K. Pohjala June 10, 2010

BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)

THIS BOOK CONSISTS OF NINETY-FOUR NUMBERED PAGES.
OBADIAH ONE, p.2
OBADIAH TWO, p.6
OBADIAH THREE, p.8
OBADIAH FOUR, p.16
OBADIAH FIVE and SIX, p.21
OBADIAH SEVEN, p.25
OBADIAH EIGHT, p.30
OBADIAH NINE and TEN, p.33
OBADIAH ELEVEN, p.38
OBADIAH TWELVE, p.39
OBADIAH THIRTEEN, p.40
OBADIAH FOURTEEN, p.42
OBADIAH FIFTEEN, p.43
OBADIAH SIXTEEN, p.46
OBADIAH SEVENTEEN, p.50
OBADIAH EIGHTEEN, p.54
OBADIAH NINETEEN, p.56
OBADIAH TWENTY, p.57
OBADIAH TWENTY-ONE, p.58
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.60
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.66
CH. 24 QUMRAN and REQEM-Petra p.74
CH.25 SUMMARY p.82
NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010

NEW, Modernised Translation of Pasi K. Pohjala 2008 of OBADIAH 1-2
“vision of Obadiah, in the strength (KH) of the lamp-vessel (AM, NR) of God, in this place (AJ) of visual appearances (demut): hearken, hearken (SMY) the stretching (NN), these multitudes (MAT) from God, there is visual form (zura) appearing in cavity of waters (GJM) that the Luach instrument magnified (QM)- it was so magnified (NQM) in the increasing (YL) by God (JH) with the salt-of what-ness (MLH MH)”.

COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible.

obadiah and philo of alexandria quod deus

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seeing of their glorious coming. These texts of Book of Baruch provide unmistakable parallels to Sion traditions in Book of Obadiah, these both books so importantly connected to Jeremiah. These easy considerations lead to the New and Modernised Translation of Obadiah 21.

CHAPTER 22. WRITINGS OF PHILO OF ALEXANDRIA AND BOOK OF OBADIAH

Philo of Alexandria wrote mainly commentaries to Torah, writing very important allegorical commentaries for texts of Torah, whose allegories have preserved earlier traditions of Alexandria and Palestine, and further developed them, and developed novel and usually very intriguing commentaries. Philo’s allegorical commentaries were thereafter very important for early Christian readers, and also very important for development of medieval allegorical interpretation of Scriptures (see esp. works of E. Brehier, H. De Lubac, J. Cazeaux, V. Nikiprowetzky, I. Heinemann, H. A. Wolfson, P. Borgen and many other important scholars of Philonica). Philo was very prolific writer whose currently known works comprise 12 volumes in Loeb Classical Library where the modern English translation of Whittaker and F. Colson is often followed in the English-speaking world. The huge scope of Philo’s works contains, however, only seldom scriptural quotations from Prophets and Writings (according to currently established comprehension of “quotation” in allegorical Midrashic interpretation), Philo mostly writing Scriptural prooftexts of Torah. (This includes, of course, fundamental problems of tradition of Philonic Manuscripts because of the possibility of some later copyists writing in appropriate places more extensive quotations, usually well in accordance with Greek translations of Bible; ancient Jewish and Hellenised Jewish readers were usually very fluent in Biblical writings and for THEIR comprehension often a reference was constituted by few famous words in Scriptural texts, this well known to every Reader of Midrash, Mishnah and Talmud. This problem is fundamental for studying Philo’s writings- and understandably, proceeding of the current commentary on Book of Obadiah cannot further consider such fundamental problems of Manuscripts of Philonic writings. The current study proceeds from the critical edition of Cohn-Wendland of PHILONIS OPERA and scholarly discussion of Philo’s writings. These remarks seem to be necessary for commencing the study of comparing book of Obadiah and Philo’s writings. Philo of Alexandria only very seldom makes explicit references to writings in Books of Prophets, and from Book of Obadiah cannot references be found (see the study of Biblia Patristica). Book of Obadiah is, of course, more concise Book of Bible, and such lack of references in Philo’s literature thus becomes more understandable. Furthermore, Philo of Alexandria does not in his writing mention name “Obadiah” (see the Philo Index of Borgen-Fuglseth-Skarsten) even when the different variants of writing this name are considered, found in LXX Gottingensia. These searches thus could lead Scholars to consider that Book of Obadiah was not important for Philo of Alexandria. Once more it is, of course, important to emphasise that Book of Obadiah is included in the canonical Scriptures during an lengthy process of selecting “Canonical” writings, mostly in Christian discussions and therefore there clearly exists the possibility that Book of Obadiah actually was not among those writings that Alexandria Hellenistic Jews were often reading in the times of Philo of Alexandria and before Philo. Thus, Book of Obadiah can have been more or less ignored by Alexandrian Hellenistic Jews and mostly included in the collection the Canon mostly during Christian tradition. This could account for Book of Obadiah having been seemingly not noticed by Philo of Alexandria. Well known, Philo of Alexandria in his writings mostly comments texts from Torah; even books of Isaiah and Jeremiah only seldom are referred to in writings of Philo. Attentive Readers thus, of course, consider further possibilities of finding some Philonic writings arguably relevant for the Book of Obadiah. Easily is thus found one very important writing of Philo, the QUOD DEUS IMMUTABILIS SIT (The Unchangeableness of God) that clearly contains many statements possibly relevant to the Book of Obadiah. Readers notice that the Book of Obadiah among all Biblical Books is especially writing of Edom; and among Philo’s writings the name Edom notoriously often occurs in the QUOD DEUS IMMUTABILIS SIT (hereafter written “Quod Deus”), the name Edom in this Book occurring five times written although only seldom occurring in other writings of Philo (Post 101 and Migr 146 and Q.G. 4:171 containing the only other references to name Edom in Philonica, thus the Philo Index of Borgen-Fuglseth-Skarsten). Attentive Readers thus further consider important words, finding name Seir of important Edomite city (possibly name of Petra) occurring in Philonic writings only here in Quod Deus 99. Thus attentive Readers further much consider the writings of the Philonic Quod Deus being possible Philonic writing especially important to Book of Obadiah, the Book of Obadiah so centrally writing concerning Edom and Edomites. The Greek word PETRA does not, however occur at all in Quod Deus neither can there be found clear references to some form of the Aramaic name of the city, REKEM or REQEM. Alas, Philo writes always well informed of details of Scriptures and therefore is important to notice words of Quod Deus 113 writing that
SUSTEMA KAI SUMFOREMA KAKION ATHROON KAI POIKILON EIS EN EIDOS SUNUFASMENON ESTIN
“is the concentration and congeries of all vices multitudinous and manifold, woven together into a single form” (trl. of Colson in LCL).This text actually writes notice of multicoloured woven cloth that is very usual comprehension of the RQM words in Hebrew Bible (and importantly, see Hatch-Redpath for translation traditions: such SUNUFAINO occurs in Exod 28:32, 36:10, 36:17 and 36:27). These words of Quod Deus 113 make unmistakable and very clear reference to the ARAMAIC name of Petra, the name REQEM. In the Quod Deus 113, Philo thus actually writes very clear reference to Petra, referring to ARAMAIC name REQEM of Petra; importantly, also historian Josephus so refers to this city with its ARAMAIC name. The POIKILOS only here occurs in Quod Deus, but the SUNUFAINO often denoting weaving and woven cloths does occur in Quod Deus also in 20 and 69. The Quod Deus 20 begins Philo’s interpretation of Gen 6:5-7 and thus is written in important place in this treatise Quod Deus that mostly interprets the history of Flood in Gen 6 and thus continues Philo’s writings in de Gigantibus; the Quod Deus 20 writes before quoting Gen 6:5-7 words TOUTON MEN DE ALIS, TA D’ AKOLOUTHA TO LOGO SUNUFENOMEN. Furthermore, Quod Deus 69 writes ETERA DUO SUNUFENAI AKOLOUTHA KAI SUGGENEE. These occurrences of SUNUFAINO thus emphasise Philo’s making clear references to REQEM in Quod Deus, the ARAMAIC name of Petra, the capital of Nabataean empire.
Furthermore, attentive Readers easily notice that the Book Quod Deus especially writes interpretations for descriptions of Israel’s going by “mountain country”, this topic clearly very relevant for writing of Edom and the Nabataean capital Petra. Further is central theme found in Philo’s Quod Deus writing of the King’s High Road (BASILIKE ODOS), commenting of travelling along such King’s High Road making very important topic of the Book of Quod Deus. Importantly, very important part of the Nabataean empire actually was King’s Road from Aqaba continuing through region of Petra towards Damascus and Palmyra. (After the annexation of Nabataean kingdom to the Roman empire 106CE, also the Romans developed road traffic in this very important area, here building Trajan’s road from Aqaba to Damascus and Palmyra that, however, by-passed Petra- this further declined the status of this ancient flourishing Nabataean centrum of trade and trade routes). Surely, many roads, routes and highways were called with such names “King’s Road” or “King’s High Road” or “Royal Road” in the time of Philo of Alexandria in these regions, and in then flourishing Alexandria and its vicinity. Philo writes notoriously often in the Book Quod Deus Immutabilis Sit of the King’s Road and thus can have denoted many roads or highways in the Ancient world in Alexandria itself or in the vicinity of Alexandria, in Palestine, or more generally in Easter Mediterranean. However, Philo writes of the King’s Road in book Quod Deus in such writings that especially often write of Edom and Edomites, and this detail much motivates considering then truly famous and well known King’s Road of the Nabataean empire having specifically been thus noticed by Philo in Quod Deus Immutabilis Sit. Easily Readers thus consider finding very important geographical designations in the Book of Quod Deus Immutabilis Sit, writing of Edom, writing of Seir and writing of King’s Road (BASILIKE ODOS)- and all these details of geography clearly are in good accordance with well known important geographical details of Nabataean Empire. Philo of Alexandria lived appr. 20 BCE-40CE, during this time the Nabataean empire still well flourishing and succeeding in their trade empire. Philo was well educated member of wealthy Alexandrian family much doing commerce, trade and much involved in high administrative posts, and thus the importance of the neighbouring Nabataean trade empire and its capital PETRA could never have been forgotten by Philo of Alexandria. Philo surely was aware of the flourishing Nabataean empire, possibly often negotiating with some Nabataean merchants and their representatives. Philo’s writings usually are read for their being masterly allegories, mostly finding some form of Platonised Stoic though in the allegorical meaning of Scriptures, and therefore details of geography and details of realia are less often studied because of the special concentration on Philo’s ingenuous allegorical interpretation of Bible. One important recent study of Philo’s notices of geographical facts is Peder Borgen’s study “Philo and His World” (the Ch. 1 of: Peder Borgen: “Philo of Alexandria: and Exegete of His Time” (1997)) where Prof. Borgen writes thorough study of references to geographical details mentioned in Philo’s writings. Thus are notices many details describing Greek, Rome, Egypt, Alexandria, Palestine and Jerusalem. Important writings are, among else, found in Legat 281-283, Flacc 43, Flacc 55 and Moses 1:99. Philo also often describes lake Mareotis and its vicinity in writing of the Therapeutae. Furthermore, the Ch. 2 of this Book of Prof. Borgen, the “Historical Perspective”, writes mode detailed concerning the important histories of Ptolemaic Egypt and Seleucid empire, their contests and Roman empire. Readers find much very important information and studies in these recent important studies. Considering then flourishing Nabataean empire with its capital in Petra, it is further important to emphasise that in Quod Deus Philo clearly devotes especial attention to Seir, Edom and “King’s High Road”, well known important designations of very famous parts of then flourishing Nabataean kingdom. The current study thus continues studying Philo of Alexandria’s QUOD DEUS IMMUTABILIS SIT being such writing of Philo that much can be studied with Book of Obadiah, also this Book so notoriously writing of Edom, Petra, Seir, Sela and much of Nabataean culture. Easily is found the notorious detail that Philo of Alexandria in context of mentioning SEIR in Quod Deus 99 is actually writing comprehensive discussion of PRAKSIS, PRATTEIN and PRAGMA, such words actually very clearly referring to the very name of Prophet OBADIAH, written YBDJH where the YBD often in Greek Bible is translated with such words. Philo writes here clearly detailed discussion of theory of action, much referring to Aristotelian and Hellenistic ethics. Thus is motivated detailed and attentive study of Philo’s QUOD DEUS IMMUTABILIS SIT comparing this Book with Book of Obadiah; importantly, recently this book Quod Deus Immutabilis Sit has been commented by David Winston and John Dillon “Two Treatises of Philo of Alexandria: A Commentary on De Gigantibus and Quod Deus Sit Immutabilis” (BJS 25, 1983) by two eminent Scholars of Philonic writings and Hellenistic Philosophy.

Philo writes in Quod Deus 99 quotation from Deut 1:43-44 writing
PARABIASAMENOI TINES ANEBESAN EPI TO OROS KAI EKSELTHEN O AMORRAIOS O KATOIKON EN TO OREI EKEINO KAI ETITROSKEN AUTOUS OS AN POIESEIAN AI MELISSAI KAI EDIOKSEN AUTOUS APO SEIR EOS ERMA
This quotation of Deut 1:43-44 in Quod Deus 99 is thus found to contain the only reference to SEIR in Philonic writings (according to the Philo Index). (The NRSV translates this with “The Amorites who lived in that hill country then came out against you and chased you as bees do. They beat you down in Seir as far as Hormah”). This notice of Seir occurs in very important text of Deut 1 summarising much of the Wilderness wandering towards the Land, and this notice of Seir is in this Deut 1 very specifically written in discussion of Edom and Edomites. This notice of Deut 1:43-44 describes Israelites’ unsuccessful attempt of invading that area after noticing the report of the spies sent to the Land. The mount of Seir is very central in this Biblical history, the 2:1 writing of WNSB AT HR SYJR JMJM RBJM (NRSV: “and skirted Mount Seir for many days”) the Deut 2:4 importantly noticing BNJ YSW HJSBJM BSYJR (NRSV “the descendants of Esau, who live in Seir”), further the Deut 2:5 very importantly writing of KJ JRSH LYSW NTTJ AT HR SYJR (NRSV “since I have given Mount Seir to Esau as a possession”), also the Deut 2:8 noticing BNJ YSW HJSBJM BSYJR (NRSV “the descendants of Esau who live in Seir”; translations to these important texts of Esau and SEIR are now followed more in NRSV thus more to reflect the currently generally supported comprehensions of these statements in these statements writing of Esau, the brother of Jacob). In the Biblical writings, these statements of Deut 1 and Deut 2 are very central statements concerning SEIR, ESAU and Edom, and importantly, Philo of Alexandria here in Quod Deus 99 makes clear reference to this Biblical history, also mentioning the name SEIR. Thus Philo of Alexandria writing notably often concerning Edom in the Quod Deus importantly also quotes very important text of Torah concerning Edom, SEIR and Esau, the deut 1:43-44. This further supports that indeed Philo writes in Quod Deus very intentionally concerning Edom, Esau and SEIR. Philo’s writing in Quod Deus importantly shows consideration to details of geography in writing lengthy list of prosperous nations and cities in Quod Deus 173-174, there mentioning Greece, Macedonia, Persia, Parthia, Egypt, Ethiopia, Carthage, Libya, even noticing “Europe” and “Asia” and comparing their times of flourishing and prospering. Such list written in Quod Deus 173-174 among the discussion of Edom and Edomites actually clearly confirms that in this writing Philo of Alexandria thinks of concrete details of geography- the writing of Edom and Seir in this treatise Quod Deus occur being references to then actual prevailing situation (of course, Philo then develops allegorical interpretation concerning Edom and Seir, but such writings make unmistakably clear that Philo hear writes emphatically referring to then concrete details of geography of Edom and Seir. Philo of Alexandria thus in Quod Deus Immutabilis Sit writes concrete and clear references to Nabataean empire). In the Quod Deus 94 writes notice of great cities, their houses, their hewn chambers and water-storages (LAKKOUS LELATOMEMENOUS OUS OUK EKSELATOMESAN) quoting thus Deut 6:10-11 and continuing in Quod Deus 95 further discussion of such cities, houses, chambers and cisterns of water. Such descriptions also descriptively accord with houses and cisterns of Petra so famously carved in stone (and, of course, to buildings in many other ancient cities). Philo’s writing of references of woven clothes and weaving together in Quod Deus 20, 69 and 113 make exceedingly clear Philo’s actually referring concretely to Nabataean capital PETRA in the Quod Deus Immutabilis Sit, its Aramaic name REQEM found in Hebrew Bible usually in texts noticing weaving and woven colourful clothes.

Philo writes in the context of Quod Deus 99 mentioning the SEIR in quotation of Deut 1:43-44 very important discussion of ethics and theory of action, in Quod Deus 100 writing
ANAGKE GAR KAI TOUS AFUOS EKHONTAS PROS TAS TON TEKHNON ANALEPSEIS, EI TI BIADZOMENOI PONOINTO PERI AUTAS, ME MONON SFALLESTHAI TOU TELOUS, ALLA KAI AISKHUNEN OFLEIN, KAI TOUS ALLO TI TON DEONTON ASUGKATALEPTO GNOME PRATTONTAS ETHELOUSIOS BIADZOMENOUS DE TO PAR’ AUTOIS EKOUSION ME KATORTHOUN ALLA PROS TOU SUNEIDOTOS TITROSKESTHAI TE KAI DIOKESTHAI
This text is important writing concerning ethics substantially of Stoic style, concerning doing some action of TON DEONTON with or without assent of judgement or will and EKOUSION ME KATORTHOUN. This is very definite statement of ethics of Stoic style, and Readers find competent current discussion also of this statement in the Commentary of D. Winston and J. Dillon. The current study is now concentrated to writing commentary on Book of Obadiah, and now it is found truly notorious that in THIS context Philo first notices SEIR in Quod Deus 99 and THEN notices such philosophical theory of ethics in Quod Deus 100, this directly echoing the Hebrew YBD of name of Prophet OBADIAH whose Book is so specifically writing of Edom and SELA-PETRA. Furthermore, Quod Deus 97 writes notice of seeing without toiling or effort
TON KOSMON EKSAIFNES APONOS KAI KHORIS PRAGMATEIAS OROSIN
Also this statement in THIS context writing of SEIR so clearly emphasises PRATTEIN and PONOS, also these clearly referring to Hebrew YBD and thus to the name YBDJH ”Obadiah”. So also writes Quod Deus 92-3 describing God’s giving treasures of Wisdom without toiling TA TES AIDIOU SOFIAS THOREMATA KAMATOU KHORIS KAI PONOU...TOIS MEN EPIPONOS ZETOUSIN APOTUGKHANEIN TOU ZETOUMENOU (thus writing of KAMNEIN and PONOS), also this noticing toiling and own efforts for achieving and searching for Wisdom.

Importantly, in the Quod Deus 142 Philo commences more extensively writing on the King’s High Road and travelling along the King’s High Road, this discussion considering Edom and Edomites. Noticing Philo’s numerous references to concrete details of contemporary geography, this reference to King’s High Road in this discussion specifically often noticing Edom and Edomites very probably refers to the famous Nabataean King’s High Road leading from Aqaba towards Damascus and Palmyra via Petra, the capital of Nabataean empire. In the Quod Deus 142 Philo understands that Wisdom (SOFIA) is the perfect High Road leading towards Deity. Here Philo importantly comments also the main discussion of this Quod Deus, the corruption described in the history of flood in Gen 6. Philo writes concerning travelling along this road
DIA GAR TAUTES O NOUS PODEGETOUMENOS EUTHEIAS KAI LEOFOROU HUPARKHOUSES AKHRI TON TERMATON AFIKNEITAI
Here Philo unmistakably refers also to the ancient antagonism and rivalry, noticing how Edom and Edomites attempt to make hindrance for Israel’s travelling along this King’s High Road
POREUESTHAI TEN ODON BASILIKEN OUSAN TOIS TOU ORATIKOU GENOUS METEKHOUSIN OPER ISRAEL KEKLETAI DIAMAKHETAI O GEINOS EDOM TOUTO GAR DIERMENEUTHEIS ONOMAZETAI
Well known is, actually, also the Nabataean empire in that region helping travellers and merchants travelling along such King’s High Road, protecting them for some payment; such actual circumstances of travelling in that area were surely known also to Philo of Alexandria whose family was much occupied in trade and high posts of administration in Egypt and Judaea. However, much knowledge of actual circumstances then prevailing can be clearly found in this Quod Deus. Then Philo refers in Quod Deus 145 to very central text describing Edom and Edomites encountered during the wilderness wandering. Philo quotes the Num 20:17-20 writing
O DE EDOM APOKRINETAI FASKON OU DIELEUSE DI’ EMOU EI DE ME, EN POLEMO EKSELEUSOMAI SOI EIS SUNANTESIN KAI LEGOUSIN AUTO OI HUIOI ISRAEL PARA TO OROS PARELEUSOMETHA
For the writing of Quod Deus here written words PARA TO OROS PARELEUSOMETHA are very central, these words quoted from Num 20:19 (also this quotation is in accordance with the currently usually reconstructed text of Greek Bible). Importantly, also the Greek Bible notices here meanings of these words, the 20:21 writing OUK ETHELESEN EDOM DOUNAI TO ISRAEL PARELTHEIN DIA TON ORION AUTOU, this more referring generally to the Edomite area writing of te DIA TON ORION and thus contrasting to PARA TO OROS PARELEUSOMETHA. Such writing of Edom and mountain and mountain areas are in accordance with geography of that region and also Book of Obadiah often noticing in Greek translations such mountains and mountain areas. Book of Obadiah writes in Greek translations thus of KATASKENOUNTA EN TAIS OPAIS TON PETRON (v.3), EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU (v.7), SUNESIN EKS OROUS ESAU (v.8), EKS OROUS ESAU (v.9), EPI TO OROS TO HAGION MOU (v.16), EN DE TO OREI SION (v.17), EKS OROUS SION...TO OROS ESAU (v.21).
Philo in this context writes of people appearing in splendid and costly clothing, such notices of appearances also noticing, for example, then flourishing Nabataean culture. The Quod Deus 148 contains then important description of Edom and appearances
PROS TON BASILEA TON FAINOMENON APANTON AGATHON TON GEINON EDOM ONTOS GAR TA TO DOKEIN AGATHA PANTA GEINA
Thus Philo in Quod Deus 148 notices communication sent to the ruler of all good in appearance, the earthly Edom, emphasising that all things good in appearance are earthly. This contains important connection of Edom with things good in their appearance, writing of FAINEIN and DOKEIN, thus referring to Platonic ideas of DOKEIN and DOKSA and very specifically referring to Stoic comprehension of “good”. Importantly, this statement writes the FAINEIN and in the context of THIS book Quod Deus such word FAINEIN especially refers to the important SUNUFAINO found in 20, 69 and 113, this SUNUFAINO specifically describing weaving and colourful woven clothes, this referring to the OT Hebrew RQM or REQEM noticing the Aramaic name of PETRA. Also writes Quod Deus 153 EN AFTHONOIS TON FAINOMENON AGATHON. Also this context of Quod Deus 146-147 writing of splendid and costly appearance and FAINEIN thus contains in THIS BOOK important reference to REQEM-PETRA, this statement of Quod Deus 148 specifically writing of Edom. Importantly, this PARELTHEIN written in this Quod Deus specifically describes theory of “good”, the Quod Deus 152 further writing
TI OUN OFELOS PARELTHEIN PANTA TA THNETON THNETA AGATHA, PARELTHEIN DE ME SUN ORTHO LOGO…OU GAR PANTAKHOU PANTA, ALLA DE PAR’ ALLOIS TETIMETAI
Thus is found in Quod Deus 159 important description of marching along the King’s Road
ANUPERTHETOS OUN TE BASILIKE PEIROMETHA BADIZEIN ODO, OI TA GEINA PARERKHESTHAI DIKAIOUNTES...AUTE D’ ESTI, KATA KAI MIKRO PROTERON EIPON, SOFIA
Thereafter Philo notices in Quod Deus 164-165 famous comprehension of virtues being means, thus following much the Aristotelian famous philosophy in Nicomachaean Ethics, Philo here writing
TEN MESEN ODON EUTHUNEIN BOULOMETHA TE KAI EUKHOMETHA
Thereafter Philo describes courage being a mean, economy being a mean, prudence being a mean and piety being a mean, mentioning here also the excesses to be avoided, thus Philo here much following Aristotelian famous comprehension of virtue being a mean. Then Quod Deus 166 writes of earthly Edom’s attempts to make hindrance for such travellers; and the Quod Deus 167 then importantly writes the PARA TO OROS POREUSOMETHA TOUTESTIN HUPSELAIS KAI METEOROIS ETHOS EKHONTES ENOMILEIN DUNAMESI KAI ORIKOS EKASTA SKOPEIN, TON PANTOS OUTINOSOUN LOGON EREUNONTES, DI’ OU TO TI EN EINAI GNORIZETAI
This is very important Philonic interpretation of the very central statement of PARA TO OROS POREUSOMETHA describing conducting research in accordance with definition (ORIKOS EKASTA SKOPEIN), searching after their LOGOS, whereby becomes known their essence (TO TI EN EINAI). Philo thus comprehends the central statement PARA TO OROS POREUSOMETHA to denote making searches and studies for knowing essences (actually Num 20:17-21 writes of PARA TO OROS PARELEUSOMETHA and ODO BASILIKE POREUSOMETHA that Philo here interestingly combines). Especially, the word HUPSELAIS here also refers to SELA, mentioned also in Obad 3 SKNJ BHGWJ SLY, the Greek Bible writing famously of the PETRA, this Philonic statement much paralleling Obad 3. Further writes Quod Deus 180 O MEN OUN GEINOS EDOM TEN OURANION KAI BASILIKEN ARETES ODON EPIFRATTEIN AKSIOI O DE THEIOS LOGOS EMPALIN TEN EKEINOU KAI TON OMOZELON, thus also here Philo writing of the Edomite attempts of closing the heavenly King’s road of virtue.

Chapter 23. BOOK OF OBADIAH AND HISTORIES FROM PETRA-REQEM
Study by Pasi K. Pohjala 2010

Book of Obadiah is now studied in much detail and here newly and modern translated. The Book of Obadiah thus is undoubtedly shown to originate in culture and religion of Petra-Reqem and Nabataean culture. Especially Targumic translation often attests knowledge of Nabataean deities, their manifestations and Nabataean religion. This is very important result concerning history of Nabataean culture and the ancient prosperous metropolis Petra-Reqem, because often serious study of Nabataean culture

obadiah 18, 19, 20, 21

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OBADIAH v.18 New, Modernised Translation by Pasi K. Pohjala 2008 and detailed Commentary by Pasi K. Pohjala 2010
“and there is in house of Jacob: fire-flame; and in house of Joseph (ASP-increase and magnify): prophetical producing; and in house of Esau: LEKYTOS of mystery (SD), such LEKYTOS. By those instruments there are form-giving vessel examinations (A-KL, AWH) with waters, in that place there will be angel (SR) even if small in the house of Esau, that style reflections, because God produces prophecies” (Translation Pasi K. Pohjala 2008 of Obadiah 18).
COMMENTARY The Obadiah 18 is important for comprehension of the whole Book of Obadiah in its writing describing fire and burning, and places. The text of Hebrew Bible writes
WHJH BJT JYQB AS WBJT JWSP LHBH WBJT YSW LQS WDLQW BHM WAKLWM WLA JHJH SRJD LBJT YSW KJ JHWH DBR
This text writes formula of prophesy with words H’ DBR, and earlier formula of prophesy is written NAM H’ (Neum) in v.4 and also in v.8, and the beginning of Book of Obadiah writes of KH AMR ADNJ H’; thus attentive Readers here notice such specific writing of word DBR denoting prophesy. This text is truly notorious in its mentioning of fire and prophesy, and especially noticing BJT JYQB, BJT JWSP and BJT YSW- the “houses” of Jacob, Joseph and Esau. In the Book of Obadiah so much is mentioned of the brothers Jacob and Esau, so that this mentioning of Jacob and Esau in same statement deserves specific attention. Often in discussion is emphasised antagonism between Jacob and Esau, well known Esau being important for Nabataean history already much discussed in Biblical histories, e.g. Deut 1-2. In the current statement of Obadiah 18 thus it is specially important to notice how Jacob and Esau here are noticed; this statement does not emphasise their rivalry or antagonism but here are events in their “houses” seemingly more neutrally described. Many readings, however, wish also here to find ideas of antagonism and destruction, understanding these words to describe destruction of house of Esau done by “fire” from Jacob. Thus it is important to read this statement with much attention. Already it has been established that the Book of Obadiah and its many ancient Translations and commentaries firmly connect this Book with culture and religion of Nabataeans and PETRA-REQEM. Thus attentive Readers find in this statement of Hebrew Bible the notorious words WBJT YSW LQS describing the “house” of Esaw. This is actually unmistakable reference in the HEBREW BIBLE of the national god of Nabataeans, the QAUS. Many Nabataean texts do attest connection of Nabataean deity QAUS with the ruling “house” of Nabataeans, known are many texts connecting deity QAUS to ruler of Nabataeans. The statement in Hebrew Bible of WBJT YSW LQS is completely unmistakable statement referring to Nabataean religion and cult of Nabataean religion, referring to deity QAUS. The character of reference to religion and cult of “house of Esau” or Nabataeans here noticed is to be further pondered, but this is unmistakable reference to Nabataean cult and religion. Many current readings, however, wish to find in these words description how the house of Esau is being destructed by fire- but in THIS book very clearly describing Nabataean culture and religion, these words BJT YSW LQS unmistakably refer to Nabataean religion and deity QAUS. Reading of Targumic translation emphasises this, there being written that WBJT YSW HLSJN KQSA WJSLTWN BHWN. Targumic translation thus preserves the word QS, thus having comprehended this to be important word, and connects this notoriously with SLT word that usually denotes rulers and act of ruling, thus Targumic translation here emphasising connection of QS and rulers, this being exactly the known character of Nabataean deity QAUS, especially connected to the rulers of Nabataeans. Once more Targumic translation of Obadiah notices detailed descriptions of culture and religion of Nabataeans! The Targumic writing of HLSJN can denote “reeds” and the context thus more denoting destruction of inflammable “reeds” by fire, thus often comprehended, but importantly such HLS does denote practises of divination, especially “lot”. In the Targumic reading thus is found reference to practises of divination, “lot”, in house of Esau, in cult of QAUS, Nabataean important deity. The context of this writing in THIS book is, of course, the most important advisor for better comprehending this Targumic statement of WBJT YSW HLSJN KQSA WJSLTWN BHWN. Thus attentive Readers recall the Targumic translation of Obadiah 1-2, writing MN QDM JWJ WAZGD BYMMJA SLJH QWMW WNTYTD YLH LQRBA (2) HA HLS JHBTK BYMMJA BSJR AT LHDA. This Targumic translating thus importantly writes of the prophetic SLH, compared clearly here with HLS and specifying this in clear prophetic context of MN QDM JWJ. Thus the context of THIS book of Targumic translation of Obadiah emphasises the HLS specifically describing rituals and activities of prophesy and divination, this being in accordance with usual meaning of HLS to denote divination by “lots”. Thus it is established clearly that the statement concerning “house of Esau” here in Obadiah 18 describe some important prophesying, especially prophesying in the cult of Nabataean deity QAUS. Importantly, the Targumic translation further considers the HLS and SJR bowls and vessels, writing of HLS...BSJR AT, this importantly continuing Targumic translation of Obadiah 1 emphasising the SHEMA tradition written in words BSWRA SMYNA MN QDM JWJ; thus is such SJR in Targumic translation very specifically connected to divine prophesies. This word is actually found in the Hebrew Bible writing Obadiah 18, writing of WLA JHJH SRJD LBJT YSW KJ H’ DBR. Importantly thus Hebrew text of Obadiah 18 connects such SRJD emphatically with “house of Esau” and utterances of prophesies, writing of KJ H’ DBR. This emphasises the Obadiah 18 being important discussion of practises of divination and prophesying in “houses” of Jacob, Joseph and Esau. Greek Bible writes here of O DE OIKOS ESAU EIS KALAMEN that more leads Readers to consider stalks and reeds (see e.g. L-S 865); but attentive Readers refer this word also to the truly mysterious traditions of the Menorah, the Greek Bible writing of Menorah in Exod 25:31 KAI POIESEIS LUKHNIAN EK KHRUSIOU KATHAROU TOREUTEN POIESEIS TEN LUKHNIAN O KAULOS AUTES KAI OI KALAMISKOI KAI OI KRATERES KAI OI SFAIROTERES KAI TA KRINA EKS AUTES ESTAI. The KALAMISKOS is thus part of the mysterious Menorah (possibly “branch” of this Candlestick) and this word KALAMISKOS (diminutive of KALAMOS) importantly in this description is written in list of OI KALAMISKOI, OI KRATERES KAI OI SFAIROTERES describing for Greek readers the truly mysterious traditions of Menorah, the Exod 25:32 continuing descriptions of these KALAMISKOI of Menorah Candlestick. Thus also this word is actually important word of religious cult and especially cult where fire and lamps (and Candlestick) are important. Further study thus more specifies these descriptions of practises of prophesying. The continuing words in Hebrew Bible write in Obadiah 18 that WLA JHJH SRJD LBJT YSW KJ H’ DBR. Greek Bible translates this with words KAI OUK ESTAI PURFOROS TO OIKO ESAU, DIOTI KURIOS ELALESE. These words clearly establish that Greek Bible here actually writes of religious cult and prophesying, because the PURFOROS in Greek texts often denotes priests who kept sacred fire or bearers of sacred fire; even Zeus so could be called because of lightnings (see L-S 1559); also Lucian writes this word in description of cult of Syrian Atargatis in De Dea Syria 42. Greek Bible thus unmistakably refers to religious cult where fire and lamps were important. Targumic translation writes of WJQTLWNWNWN WLA JHJ SJZBA LBJT YSW where usually is found reference to the rescued people; but attentive Readers here notice specially written QTL word containing the famous TL (TIL) denoting bowl divination and the NWNWN where is clearly found reference to famous NUNA fish, this emphasised because SJZ so famously often refers to fish-tail. THIS Targumic selection of words thus rather refers to cult of bowls and fish, noticing TL, NUNA and SJZ, this noticed in House of Esau. Ancient cult of Syrian goddess Atargatis was truly widespread and also is attested to have been practised among Nabataeans, this Targumic statement of Obadiah 18 thus containing one further attestation of cult of Atargatis among Nabataeans, “house of Esaw”. Thus it is important to remember that SR words very often in Biblical Hebrew denote angels and angelic appearances; and for Hebrew speakers fluent also in Greek language such word PURFOROS could easily be seen to echo P-R-F, the PROFETES denoting prophets and prophesying.

OBADIAH v.19 New, Modernised Translation of Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“they make sprinkling (RSS) on the dry place (NGB cf GNB earlier) and there is visual sign in the white vessel that Esau style reflects (YS), and that miraculous miracle (NS, PL) of Shefela style, it is visual sign (AT) of Philistean style miraculous doubling in waters (PL, ST) –they make sprinkling (RSS) and thus: there is visual sign (AT) of mystery (AT) of Ephraim style increases for magnifying (AP, RM) and visual sign, mystery (SD) of Shomron observing instrument (SMR) and knowledge (bina) from water-bowls of Benjamin style, visual sign that reveals (GL) in magnifying (YD) of Gilead style” (Translation of Obadiah 19, by Pasi K. Pohjala 2008).
COMMENTARY
WJRSW HNGB AT HR YSW WHSPLH AT PLSTJM WJRSW AT SDH APRJM WAT SDH SMRWN WBNJM AT HGLYD
This statement of Obadiah 19 in Hebrew Bible specifically notices the RS words and often writes the AT word. Attentive Readers notice that beginning here WJRSW HNGB refers to traditions of GB often emphasised in the Book of Obadiah, thus written of WJRSW BJT JYQB AT MWRSJHM in Obadiah 17; this statement importantly notices RS words and JYQB. In the study of this Obadiah 17 already is seen that such RS words are to be comprehended from root RSS “to sprinkle”, important in rituals of lecanomancy. Important writings of GB words in Obadiah are found in v.4 AM TGB-JH, v.7 writing of YD HGBWL, v.9 writing of GBWRJK that in Translation and commentary already have been studied and found to be describing practises of lecanomancy and divination by cups, and there occurred visions. Greek Bible translates here with words KATAKLERONOMESOUSIN...KATAKLERONOMESOUSI thus referring to inheriting, this being usual meaning of JRS in Hebrew Bible. However, attentive Readers notice that THIS CONTEXT of book of Obadiah more concretely refers to thus noticed method of divination KLEROS (“lots”), the Greek translation of Obadiah 11 concretely writing of EBALON KLEROUS that exactly refers to the actual divination of KLEROS. Thus also in Obadiah 19 emphasis is in considerations of concrete divination by KLEROS (lots), this emphasising this text describing divination. Thus it is also notorious that the v.17 thus writes of RS words and name JYQB, the JQB often denoting vats and wine vats and wine bowls, such JQB word clearly resembling the GB words. The Book of Obadiah so often writing name Esau (YSW), references and echoes of the name Jacob, the famous brother of Esau, are obviously very important for comprehension of this Book of Obadiah. This statement of Obadiah 19 writing of WJRSW...WJRSW...AT SDH...AT SDH specifically thus echoes also the word SRJD written in Hebrew Bible in v.14 and v.18, this word connected to divination with fire and vessels of fire-flame (lamps) (the Greek translation writes of PURFOROS, priests keeping the sacred fire). Attentive Readers also find here interesting reference to Obadiah v.3, the word HNGB (Negev) echoing letters of SKNJ BHGWJ SLY, especially letters of NJ BHGWJ. Targumic translation here emphasises JTBJ...JT...JTBJ...JT...WDBJT...JTBJ where is echoed v.3 in Greek translation writing of SE KATASKENOUNTA EN TAIS OPAIS TON PETRON. Considering the Obadiah 19, Rabbinical Scholars find parallels for the WBNJMN. The Psalm 80 thus notices Ephraim, Benjamin and Menasse, and hopes for divine restoration ALHJM HSBJNW WHAR PNJK WNWSYH, thus also noticing manifestation of divine (Ps 80:4, 8 and 20). Importantly, the Psalm 80 specially notices wine brought from Egypt, GPN MMZRJM, this echoing here the HNGB in Obadiah 19, and Psalm 80 importantly emphasising special seeing of such wine, the 80:15 writing HBT MSMJM WRAH WPQD GPN ZAT.

OBADIAH v.20 New, modernised Translation of Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“and the revelations (GL) of the glass vessel (HL) in observations (HZ) occurs in white glass vessels of Israel, in style of prosucing (KN) for eye-sight (YNJM), something like Assurians: that magnifies (YD) the visual form (zura) of smaller, like Zarpat style, such revelations in Jerusalem, to extremities (SP) in Separd style; they sprinkle (RSS) and there is visual sign (AT) revelation for the obserbing of heights (HN, GBH)” Translation by Pasi K. Pohjala 2008 of Obadiah 20.
COMMENTARY In the Hebrew Bible the Obadiah 20 writes words
WGLT HHL HZH LBNJ JSRAL ASR KNYNJM YD ZRPT WGLT JRWSLM ASR BSPRD JRSW AT YRJ HNGB
This statement of Obadiah 20 thus writes of many names of places, noticing Jerusalem, Israel, SPRD, ZRPT and NGB. Attentive Readers find that this statement of Obadiah 20 centrally writes of the WGLT...WGLT, the meaning of this GLT thus to be pondered for comprehending this statement. Readers find that Targumic translation here follows writing of WGLWT...WGLWT, this emphasising the importance of this word in this context. Clearly is to be considered therefore the important “galut” referring to scattering and diaspora; but attentive Readers of Targumi translation consider that this Translation concludes in v.21 noticing WTTGLJ MLKWTA DJWJ YL KL JTBJ ARYA where such TTGLJ rather is to be comprehended denoting revelation and such reign being revealed (according to very usual meaning of GLL words), this Targumic translation thus alerting Readers to consider such GLL words of revelation also here in v.20 writing of WGLT...WGLT. Readers find thus further in THIS context of Obadiah that the v.11 writes of GWRL and v.7 writes of GBWL that unmistakably are in contexts describing divination, this emphasising following reading in Targumic translation the concluding WTTGLJ denoting revelations. Especially, attentive Readers find that here is written of WGLT HHL HZH, such HZH even echoing the first word of Book of Obadiah, the HZWN denoting visions of prophesy in the Hebrew Bible. This reading of WGLT HZH compared with HZWN in Hebrew Bible unmistakably emphasises reading of the GLT to denote GLL revelations and visual revelations. The context of THIS statement thus is very important for comprehending of this statement. Comprehension of WGLT HHL HZH thus further requires a study of the HHL, this word, importantly, having been noticed also by Rabbinical Scholars in Masora. Targumic translation of HHL is YMA and Greek translation is ARKHE, thus noticing “beginnings”. The parallels in Hebrew Bible, importantly, are found in notorious texts of prophesying. Rabbinical Scholars have thus referred to 1 Samuel 3 that records history of young Shmuel (=Samuel) in the sanctuary of Shilo. Beginning of this 1 Shmuel 3 notices the famous episode of Shmuel’s hearing voices in the Sanctuary, and thus learning to attentively hear to God- interestingly, also Book of Obadiah commences so importantly writing of SHEMA traditions in Obadiah 1. This episode in 1 Shmuel 3 notices the HHL in important text, the 3:1-3 writing (famously) of seeing of Eli
AJN HZWN NPRZ WJHJ BJWM HHWA WYLJ (Eli) SKB BMQWMW WYJNW HHLW KHWT LA JWKL LRAWT WNR ALHJM TRM JKBH
This notices in Hebrew Bible concerning Eli that WYJNW HHLW KHWT. This statement is usually comprehended to describe that Eli’s eyesight had been becoming dim (KH- but cf. that KH also denotes strength), this text noticing that visions then only seldom were occurring. Importantly, this statement also writes of divine lamp, the NR. Thus attentive Readers consider very importantly, that the Obadiah 20 writing of WGLT HHL HZH actually describe visions, revelatory visions in divination; and the 1 Shmuel 3:12 writes of HHL WKLH WHGDTJ LW where is HGJD telling of prophesies noticed. This is emphasised reading further the context of book of Obadiah, the v.8 writing concerning divination and prophesy HLWA BJWM HHWA NAM (neum) JHWH, the v.11 writing of HJLW, the v.13 writing of WAL TSLHNH BHJLW BJWM AJDW where unmistakable reference to prophetic SLH in Obadiah 1 is seen. Thus also the CONTEXT of Book of Obadiah so clearly specifies such HHL being connected with prophesies and utterances of prophesies. It is also important to remember that Philo of Alexandria in the book Quod Deus Immutabilis Sit (=Quod Deus) makes many unmistakable references to Book of Obadiah. Thus it is important, that Philo in this Book also refers to traditions concerning prophet Samuel and also quotes some text from 1-2 Samuel in Bible. Importantly, in Quod Deus 139 Philo quotes from 1 Samuel 9:9 stating that
TOUS GAR PROFETAS EKALOUN OI PROTERON TOTE MEN ANTHROPOUS THEOU TOTE DE ORONTAS KURIA ONOMATA KAI EMPREPE TO EPITHEIASMO KAI TE PERIATHRESEI TON PRAGMATON E EKEKHRENTO TIHEMENOI
Here Philo notices that people of previous times sometimes called prophets “men of God” and sometimes called them “seers” (the LXX of 1 Sam 9:9 writes DEURO POREUTHOMEN PROS TON BLEPONTA OTI TON PROFETEN EKALEI O LAOS EMPROSTHEN O BLEPON). This Philonic quoting from 1 Samuel 9:9 noticing BLEPEIN seeing and O BLEPON seer much emphasises the tradition of 1 Samuel 3 noticing rarely occurring visions and quality of eyes of Eli, this statement in Hebrew Bible writing of the HHL that Rabbinical scholars found being paralleling this word in here in Obadiah 20. Philo writes in Quod Deus Immutabilis Sit very important Midrashic interpretation of Hannah and Samuel, in Quod Deus 5-15 describing Hannah’s having become pregnant of divine seed (EPEIDE GAR EGKUMON EGENETO PARADEKSAMENE THEIAS GONAS) and then Hannah’s having completed pregnancy and her giving birth to Samuel. These emphasise Philonic writing of Samuel and seeing and visions, so important for the here studied HHL traditions in 1 Samuel 3 and Obadiah 20. This is actually futher emphasised in the Hebrew text itself, because this CONTEXT writes in Obadiah 19-20 words
AT HGLYD WGLT HHL HZH
Thus this CONTEXT also writes word AT denoting OT visual signs before word HGLYD and this WGLT, this very much emphasising this CONTEXT writing of visual signs and appearances. Furthermore, Rabbinical Scholars find further parallel to such HHL in Deut 2, the Deut 2:31 writing such HHL word in statement specifically denoting seeing and attentive observing
WJAMR JHWH ALJ RAH HHLTJ TT LPNJK AT SJHN WAT ARZW HHL
Also this context of Deut 2 thus emphasises such HHL to be specifically connected to seeing and attentive observations, the Deut 2 specifically writing of Esau and mountain of SEIR that is very important for Book of Obadiah for its very often noticing Esau and traditions concerning Esau.

OBADIAH v.21 New, Modernised Translation of Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“and liberators will ascend to mountain of Zion, to make discerning (or inquiries in lecanomancy, attempts to understand concerning future events) such visual sign in white cavity of reflections of Esau style- and the kingdom will be God’s.” (Translation of Obadiah 21 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 21 concludes the whole book of Obadiah and thus importantly summarises much of central content of the Book of Obadiah. Thus this concluding text is to be understood in close comparison with texts of Book of Obadiah, and especially seen how this text of Obadiah 21 develops ideas and words written in the introduction of Obadiah 1-2. Especially important is to notice that the v.21 thus concludes the Book of Obadiah with a Zion tradition, writing in Hebrew Bible the words
WYLW MWSYJM BHR ZJWN LSPT AT HR YSW WHJTH LJHWH HMLWKH
In the Book of Obadiah the Zion traditions are rarely written, thus this statement directly referring to Obadiah 17 writing of Zion traditions in words WBHR ZJWN THJH PLJTH WHJH QDS, these words already studied here in Translation and Commentary. It is notable that writing of Zion traditions in words of Hebrew Bible of Obadiah in these texts writes of BHR ZJWN, such word BHR only written here with ZJWN, the HR YSW written in statements of other wording. Attentive Readers notice that Greek translation write in v.17 the EN DE TO OREI SION, but here in v.21 is attested the EKS OROUS SION, such words well attested in Greek Mss. (see ed. Gottingensia). Targumic translation of Obadiah writes in these both statements of BTWRA, thus following the Hebrew Bible, this wording in Targumic translation especially echoing the specific connection of the TARGUMIC translation of Obadiah to PETRA-REQEM and Nabataean culture- in v.21 is written MSJZBJN BTWRA where is found the letters N-B-T unmistakably referring to Nabataeans, thus also in the v.17 writing WBTWRA refers to N-B-T for Nabataeans. Reference to N-B-T and HBJT (that denotes seeing and observing) is, of course, very notorious considering that the TWR denotes mountain AND consulting divination and augury and that the BHR also refers to the notorious Bahir traditions and Book of Bahir. The tradition of mountain of Zion is in Greek Bible much connected to SOZO, this v.21 writing of KAI ANABESONTAI ANDRES SESOSMENOI EKS OROUS SION, and the v.17 writing of EN DE TO OREI SION ESTAI E SOTERIA, these statements in Greek Bible thus comparing OROS and SOZO/SOTERIA. The beginning of this statement in Hebrew Bible notices the WYLW MWSYJM BHR and Targumic translation noticing the WJSQWN MSJZBJN BTWRA. Rabbinical Scholars of Masora refer to parallel in Nehemiah 9:27 for the word MWSYJM, this importantly preceding the WBKL TAT ANHNW KRTJM AMNH WKTBJM WYL HHTWM noticed in Nehemiah 10:1. Often Targumic translation follows much the Hebrew Bible, thus such Targumic writing of WJSQWN for WYLW in this concluding v.21 is notable. Attentive Readers aim to comprehend these words in their OWN contexts in Book of Obadiah in Hebrew Bible and in targumic translation, and thus make reference in Targumic translation to v.7 writing of SKLTNW and in v.8 continuing such writing noticing WKL GBR DBJH SWKLTNWTA that clearly echo such WJSQWN. Importantly, these words in v.7-8 refer to Wisdom and Wisdom traditions (see the commentary of 7-8 before); the SKL word generally noticing “to be bright” and “to look at, observe” and “to reflect, to see clearly” (see J 990). Considering that Targum here writes of WJSQWN BTWRA where even the NBT is echoed, it is truly important to notice that in Targum of XII Prophets actually SKL words do translate NBT words (esp. HBJT) thus in Habakkuk 1:3, 1:5, 1:13, Jonah 2:5 and Zephaniah 12:10 (see Concordance Houtman II, 293-4; and they also there translate BJN words concerning understanding, so in Micah 4:12 and Hoshea 4:14 and 7:9). Such Targumic translation in v.21 WJSQWN BTWRA thus appears to be careful and detailed composition noticing Nabataeans and specifically good and bright seeing and reflecting- importantly, the very name Esaw (YSW) important in the whole Book of Obadiah so much also referring to reflecting, reflectors and visual reflections (cf. thus also the SQR denoting seeing and observations, shining and looking, so in J 1021). Importantly, in Targumic language SQR notices to espy, similarly to TWR, and ASQRJA denoting places of espying and places of observations (see J 97). Thus is easily seen that Targumic translation of Obadiah 21, the important conclusion of Book of Obadiah, clearly notices activities of prophesy, augury, observations and visual observations, this importantly translating the WYLW in Hebrew Bible. Targumic translation emphatically concludes WTTGLJ MLKWTA DJWJ YL KL JTBJ ARYA, translating thus MT words WHJTH LH’ HMLWKA; thus Targumic translation emphasises revelation and becoming revealed, promising that to all inhabitants of earth then will be revealed the reign of JWJ, the Hebrew text writing of WHJTH, Greek translation following this writing the future ESTAI. Targumic translation thus emphasises WTTGLJ revelation, this coherently with the emphasising in beginning of Obadiah 21 the WJSQWN BTWRA noticing observations and seeing. Comparison with YSW the Esaw traditions here in v.21 is emphasised in the Hebrew Bible here writing of WYLW MWSYJM BHR...AT HR YSW where the HR is connected to YSW Esaw and MWYSJM, this emphasising in this book of Obadiah to Readers to make comparisons of WYLW MWSYJM and name YSW Esau, the name Esau referring so importantly to visual reflections, seeing visual reflections and reflectors. Furthermore, following Rabbinical traditions of study of this text of Obadiah 21 is in the Masora found important reference to parallel in 1 Chronicles 10:13-14 where is negatively emphasised Saul and his consulting divination wrongly, this emphasising to considerations of rightly consulting of divination and augury. Furthermore, the traditions of gathering of remnant much are to be compared with traditions of Book of Baruch in literature connected with Book of Jeremiah, the most important references, of course, found in Isaiah 46-60. Already many statements of Book of Baruch have been found to parallel statements in Book of Obadiah (especially Greek translation of Obadiah). Thus are noteworthy statements of Baruch 4-5 where Sion traditions and traditions noticing gathering of remnant are so much stated. Especially, Baruch 5:5-6 writes of ANASTETHI IEROUSALEM KAI STETHI EPI TOU HUPSELOU KAI PERIBLEPSAI PROS ANATOLAS KAI IDE SOU SUNEGMENA TA TEKNA APO HELIOU DUSMON EOS ANATOLON TO REMATI TOU HAGIOU KHAIRONTAS TE TOU THEOU MNEIA. EKSELTHON GAR PARA SOU PEZOI AGOMENOI HUPO EKHTRON, EISAGEI DE AUTOUS O THEOS PROS SE AIROMENOUS META DOKSES OS THRONON BASILEIAS. This tradition of Book of Baruch, so centrally connected to Book of Jeremiah, is especially important for comparisons with Book of Obadiah, because Jeremiah 49 does not record obvious parallel to this conclusion of Book of Obadiah, although the Jer 49 writing many almost exact parallels to many statements in Book of Obadiah. This tradition of Baruch 5:5-6 thus writes of gathering of the remnant, their coming and notoriously, notices that “Jerusalem” is SEEING attentively their coming and their glorious approaching. Thus this text writes of Jerusalem’s PERIBLEPSAI and IDE thus exhorting to attentive seeing, and their KHAIRONTAS happiness in their approaching with glory (META DOKSES). Thus are emphasised attentive seeing and situation of gathered remnant. The Baruch 4 more writes of Sion traditions, thus in 4:9, 4:14, and importantly the 4:24 writes of Sion tradition and seeing and observation, writing OSPER GAR NUN EORAKASIN AI PAROIKOI SION TEN HUMETERAN AIKHMALOSIAN OUTOS OPSONTAI EN TAKHEI TEN PARA TOU THEOU HUMON SOTERIAN E EPELEUSETAI HUMIN META DOKSES MEGALES KAI LAMPROTETOS TOU AIONIOU. Also this statement of Baruch 4:24 thus emphasises ORAO seeing by Sion (or inhabitants of Sion) and thus their seeing the divine rescue coming to them with glory and brightness from the Eternal. (Importantly, in the Book of Baruch often are emphasised the “hearing”, this already studied in comparison with statements in Book of Obadiah, thus writing of “seeing” and attentive observing of glorious and happy coming are also emphasised in the Book of Barcuh). These statements thus emphasise Jerusalem and Sion traditions, noticing rescue and clear seeing of their glorious coming. These texts of Book of Baruch provide unmistakable parallels to Sion traditions in Book of Obadiah, these both books so importantly connected to Jeremiah. These easy considerations lead to the New and Modernised Translation of Obadiah 21.

CHAPTER 22. WRITINGS OF PHILO OF ALEXANDRIA AND BOOK OF OBADIAH

Philo of Alexandria wrote mainly commentaries to Torah, writing very important allegorical commentaries for texts of Torah, whose allegories have preserved earlier traditions of Alexandria and Palestine, and further developed them, and developed novel and usually very intriguing commentaries. Philo’s

obadiah 16 and 17

2010-06-15T10:40:00.000-07:00

15 being written in tradition specifically concerning visual manifestations.

OBADIAH v.16 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“thus the angel of fire-flame (AS, SR, cf. Assur) makes doubled visions (ST) of completeness (Tam) increasing in the white glass vessel (HR) of holiness, it makes doubled seeing (ST) in the vessels of cavities of waters (GJM) making complete measure (TM, MJD), such doubling (ST), and what exists (HJW) in the vessel seeing (KL) it exists in that manner (HJW)” (Translation Pasi K. Pohjala 2008 of Obadiah 16)

COMMENTARY The OBADIAH v.16 writes in the Hebrew Bible words
KJ KASR STJTM YL HR QDSJ JSTW KL HGWJM TMJD WSTW WLYW WHJW KLWA HJW
These words of Obadiah are also well attested in the ancient Mur XII (for comparison, see Biblia Qumranica 3B), these readings being similar. Readers here easily see that this text especially emphasises writing of letters ST in the Hebrew Bible, writing of STJTM, JSTW and WSTW. Such clearly specific emphasising of letters ST obviously contains special idea that this statement of Obadiah 16 attempts to emphasise. Readers know well that such words of ST in Biblical Hebrew and Hebrew thereafter do convey meanings of “two, double, to double” and “drink, give to drink” (e.g. BDB 1040 and 1059). This text thus is clearly to be pondered for these two often occurring meanings of letters ST in the Hebrew language. The text of Hebrew Bible here notices clearly important detail writing here letters KJK, SRS, TJT, SJ-JS, MTM and often W-W letters (and many Mss. of Hebrew Bible read instead of TMJD the word SBJB where is BJB written). Every detail of the Hebrew text always conveys important meaning, even the smallest details, and these writing of these expressions do unmistakably emphasise here idea of two and doubling, in these expressions these letters found twice written. These expressions in this v.16 are thus specially numerous- thus is for attentive Reader clear that this text of Obadiah v.16 wishes to emphasise the idea of two and doubling for comprehending here written Hebrew ST words. The idea of drinking and giving to drink is also here to be remembered. When pondering some questions concerning the meaning of some seemingly difficult words or phrases, it is always important to attempt to listen to the voice of the Hebrew text ITSELF, thus attempting to find solutions from the text itself, from its context and its parallels in Hebrew Bible. Thus is here easily found emphasised reading of ST words in this Obadiah v.16 so that these words refer to ideas of two and doubling. Furthermore, the parallel to this text of Obadiah 16 is found in Jeremiah 49:12 and this text also emphasises multiplicity and numerousness, writing that
HNH ASR AJN MSPT LSTWT HKWS STW STW WATH HWA NQH TNQH KJ STH TSTH (49:13) KJ BJ NSBYTJ NAM H’
This parallel to Obadiah 16 found in Jeremiah 49:12 thus clearly writes expressions STW STW and STH TSTH where such ST or STH word is TWICE written, this unmistakably emphasising to the Readers connection of ST, STH drinking and ideas of “two” and “double”. This text of Jer 49:12 importantly also notices the LSTWT HKWS, this statement emphasising more concretely drinking a cup and thus in this context of Jeremiah emphasising ST (STH) words also describing drinking. Even if the word KS denoting cup does not occur in Obad 16 in Hebrew bible, Targumic translation does write here of JSTWN KS PWRYNWTHWN where KS is noticed. Importantly, the PRY words notice destruction but also uncovering (thus contrasting e.g. with the KSH veiling, see also J 1235) so that Targumic translation of Obad 16 specify here the KS cup being cup of REVELATIONS. Importantly, the very beginning of this Targumic translation notices KMA DHDJTWN that in contexts of wine drinking can notice rejoicing and festivities; but KMA –HD also here contrasts “one” and questioning of magnitude. Such HD is her in Targum emphasised further writing of YL MHT TWRA. Easily the consideration of the text ITSELF and its context and parallels in Hebrew Bible thus confirms the Readers that idea of “two” and doubling are so central in this text of Obadiah 16 writing such often the ST words, this especially emphasised with comparing with its parallel in Jeremiah 49:12. The Greek Bible translates here writing of DIOTI ON TROPON EPIES EPI TO OROS TO HAGION MOU (reading DIA TOUTO is attested, however, only seldom- see Gottingensia). Attentive Readers find also this Greek text referring to doubling and number two, beginning with DIOTI where Readers consider the DIS denoting “twice” (of DUO) and thus finding here reference DIS O TI describing that something is “doubled”. Thus is here continued writing DIOTI ON...ON EPI...EPI where especially Readers of Lectio continua surely pondered such reference to “twice” and “double” and this statement ITSELF writing such expressions twice. This statement thereafter in Greek Bible also writes twice the word PIONTAI.

This text of Obadiah 16 furthermore contains very important references to the Obadiah 3 that already is commented and found to be very important text. The Obadiah 3 writes the important SKNJ BHGWJ SLY, and notoriously is this important expression referred to in Obadiah 16: the Obad 16 writes of JSTW KL HGWJM where is found letters HGWJ that in THIS context unmistakably refers to the Obad 3 writing of HGWJ (even if here is the noun GWJ written with article H; but the LETTERS are very similar). Furthermore is in this Obad 16 written WSTW WLYW where attentive Readers easily find reference to the SLY (the SELA) in Obad 3 (even if word LWY thus is written); although the SELA is in the Book of Obadiah very important, references and parallels with this SELA are only few in this Book, this emphasising importance of this Obad 13 writing parallel to HGWJ and ALSO parallel to the SELA. This expression of YL KL HGWJM also occurs here in Obad 15. Furthermore, Targumic translation of Obad 16 writes word SLYM that clearly echoes the SLY (SELA) word found in Obad 3 in Hebrew Bible (this is one of rare occurrences of SLYM in Targum XII Prophets, other found, importantly, in Habakkuk 1:4 (for KTR in MT), 1:13 (for BLY in MT) and Nahum 3:11 (for YLM in MT) (see Concordance A. Houtman II, 294-295)). The Greek translation writes in v.3 of PETRA, referring to the capital of Nabataeans, MT writes of SELA; and notoriously, Targumic translation of Obadiah 16 commences ARJ KMA where are letters RJKM found, clearly referring to the REQEM, the Aramaic name of Nabataean capital. Targum further here writes of YL MHT that also contains veiled reference to REQEM, the MHJ words often noticing weaving and such textiles (J 760), such being usual use also of RQM words in Hebrew Bible. This clear parallelism of Obad 3 and Obad 16 is now of special importance for comprehension of the notorious HGWJ SLY expression in Obad 3: this parallelism of Obad 3 with Obad 16 now emphatically connects in THIS BOOK of Obadiah such HGWJ SLY with KL vessels mentioned in Obad 16 and contexts of wine cups and wine drinking! Many parallels to the HGWJ SLY were found already in the Book of Haggaj, and there was important result concerning word HGJ summarised with words from the introduction to the Book of Haggaj in the Translation of Pasi K. Pohjala 2008 writing that
“The translating of the name HAGGAJ to be CRYSTAL CUP is easily motivated considering the word HWG that denotes to draw round, make a circle (like circle, vault of heavens) or vault, esp. vault of heavens, or even explicit being circle-instrument (MHWGh, this in Isaiah 44:13) (see the normal Old Testament lexica). And the similar HQ or HQQ denote bosom. Notable is that hGh denotes to moan, utter and speak, esp. in the Isaiah 8:19 hMZPZPJM WhMhGJM denoting those who observe (ZPH)-who observe in hGh method, observing in cups. Lexica know also that HGG in Syriac can be rendered phantasma vidit, somniavit (Payne Smith)! And the word NhG denotes to drive, conduct, especially giving advises to conducting and movements; and we know that lecanomancy was often practised for finding advises (see OT lexica). Thus, it is easily concluded that HGJ denotes a crystal cup, transparent like vault of heavens, and circular, being used for observations. This reading is in this Book important, because the Book of Haggaj explicit describes JESUS THE HIGH PRIEST MAKING OBSERVATIONS IN SUCH CRYSTAL CUP; obviously, this so much reminds of the Christian GOSPELS where Jesus is described having instituted the ritual of Cup (i.e. Eucharist); obviously this Book of Haggaj is therefore of special importance for providing good ideas for discussing the historical background for such Ritual of Cup, its meaning and its content. On the ground of this Book of Haggaj, we can VERY STRONGLY argue, that SEEING VISIONS IN THE CUP, making visual observations in the cup was central element also in the Ritual of Cup that was instituted by Jesus of Nazareth, in accordance with the accounts in Christian Gospels” (Pasi K. Pohjala: New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and many Psalms. Bible Describes Magnified Visions from Glass Bowls (Verre Et Bible 2, 2008), pp.210-211). The Book of Obadiah thus clearly is much in accordance with this comprehension of word HGJ, now found that the Obad 16 writes KL HGWJM and refers to SELA, referring thus clearly to Obad 3; and this expression specifically connects this HGWJ with KL vessels and cups in this Obad 16 so centrally describing “two, double” and wine cups and wine drinking with emphasising the ST words.

Writing of wine drinking, wine cups and cups in rituals in Obad 16 importantly can be further clarified considering Philo of Alexandria’s writing Quod Deus Immutabilis Sit 77-81 concerning wine cup. Already has been meticulously studied the special importance of this Book Quod Deus to the Book of Obadiah, this Book Quod Deus being especially devoted to discussion of Edom, Edomites, Seir and the King’s High Road, and with many further details paralleling discussions of Book of Obadiah. Especially notorious was found Philo’s very elaborate and philosophically well formulated discussion of theory of action in the very context of writing mention of SEIR, this specifically found referring to the name of Obadiah that in Hebrew is written YBD exactly denoting doing and actions (and, of course, the Avoda referring to religion). The finding of elaborate discussion of wine cups in Quod Deus 77-81 thus contains possible important information concerning Obad 3 and Obad 16 writing of cups, wine drinking and ideas of doubling. In writing Quod Deus 77 Philo there quotes LXX Ps 74:9
POTERION EN KHEIRI KURIOU OINOU AKRATOU PLERES KERASMATOS
This statement clearly refers also to the writing of Obad 16 in Greek Bible writing of DIOTI ON TROPON EPIES EPI TO OROS TO HAGION MOU PIONTAI PANTA TA ETHNE OINON. Importantly, this LXX Ps 74:3 also emphasises describing God’s wonders, writing
DIEGESOMAI PANTA TA THAUMASIA SOU (MT Ps 75:2 SPRW NPLAWTJK). Thus considering the context of writing of this LXX Ps 74 in Quod Deus 77 is further important: this context is one important Philonic discussion of Divine Mercy, this idea mostly discussed in the context of Quod Deus interpreting history of flood and then saving of Noah because of divine mercy. Importantly, before this statement of wine cup in Quod Deus 77 Philo writes of divine mercy and wrath in Quod Deus 76 in words
TON ELEON ANAKIRNESIN O PROS EUERGESIAS KAI TON ANAKSION KHRETAI KAI OU MONON DIKASAS ELEEI ALLA KAI ELESAS DIKAZEI PRESBUTEROS GAR DIKES O ELEOS PAR AUTO ESTIN ATE TON KOLASEOS AKSION OU META TEN DIKEN ALLA PROS DIKES EIDOTI
This statement of Philo’s writing of divine mercy and wrath is well known to researchers of New Testament tradition and New Testament writing of divine mercy. Importantly, Obad 15 writes of
ON TROPON EPOIESAS OUTOS ESTAI SOI TO ANTAPODOMA SOU ANTAPODOTHESETAI EIS KEFALEN SOU
This combination of writing in Obad 15 this statement and Obad 16 writing concerning contexts of wine, wine cups and doubling unmistakably emphasise Philo’s here in Quod Deus 76-77 making clear reference to Obad 15-16, discussing with those ideas. Thus it is here important to notice English comprehension of this statement of Quod Deus 76 in well thought words of Colson
“He tempers His judgement with the mercy which He shews in doing kindness even to the unworthy. And not only does this mercy follow His judgement but is also precedes it. For mercy with Him is older than justice, since He knows who is worthy of punishment, not only after judgment is given, but before it.” (trl. Colson in LCL). This discussion of Philo in Quod Deus 77 especially considers thus noticed idea of KERANNUMI making mixtures, Philo here especially thus writing of Divine Powers (DUNAMEIS). Writing of divine DUNAMEIS is one very important topic to Philo, especially his writing in accordance with strict monotheistic ideas: the Divine Powers are important Philonic comprehension concerning One God manifesting himself in created reality and his working in created reality (important further discussion of divine Powers can be found, especially in books of E. Brehier and H. A. Wolfson). Philo writes here in Quod Deus 77 that
O GAR THEOS TAIS DUNAMESI PROS MEN EAUTON AKRATOIS KHRETAI, KEKRAMENAIS DE PROS GENESIN
Thus Philo describes how God approaches to created beings with his mixed powers, although with regard to Himself the Powers are unmixed. Furthermore, the following statement of Quod Deus 78 contains description of seeing light, bright light like sun light and beings appearing in light; this statement is noticed also by Prof. Goodenough in the famous monograph By Light, Light- and this statement of Quod Deus 78 considered in concrete context easily is comprehended to describe concrete attempts to see some special divine appearances (e.g. divine Powers or angels) appearing in midst of light when cups and wine cups are observed visually. Philo does write in Quod Deus 79 important reference to ancient theory of vision of eyes, finding vision constituted when light stored in eyes meets the light approaching from outside (cf. also Timaeus 45) – this emphasises that Philo here indeed writes of concrete seeing with bodily eyes. Thus this Quod Deus 77-79 writes discussion with Obadiah 16, especially noticing wine cups and wine drinking, and thereby Philo notices especially seeing bright light and seeing divine beings (Powers?) appearing in this bright light- thus Philo clearly describes Wine-cups and seeing light visions from Wine cups, in such rituals of Wine Cup. Importantly, this Obadiah 16 is seen often referring to Obadiah 3 in all ancient translations and in Hebrew Bible- and notoriously, Targumic translation of Obad 3 writes of DAT DMJ LNSRA DSRJ SNJ KJPA BRWMA describing Nabataean deity DHUSHARA appearing in similitude of Falcon in magnifying bowls and cups.

OBADIAH v.17 New, Modernised Translation of Obadiah 17, by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“and in the mountain of Zion there will thus occur miraculous (PL) mysteries (LT), such Holy Beings: and the sprinkling (RSS, well known part of rituals of lecanomancy) in the House of Jacob (name JYQB cf. that JQB is bowl or vat, and name Esau YSW also denotes making reflections, and more generally the doing) for the vision (AT) are their making of sprinklings (MWRS)” (Translation of Obadiah 18 by Pasi K. Pohjala 2008)
COMMENTARY The context of Obadiah 17 is very important for comprehending this writing of Obadiah 17. This text continues writing of Obadiah 15-16 where are noticed the traditions of ST doublings in Hebrew Bible writing of Obadiah 16 and Obadiah 15 writing of the KASR YSJT JYSH LK that in the current Translation and commentary was found to be specifically connected to descriptions of religious cult and vessels of cult, the Obadiah 15 writing specifically of YL KL HGWJM LASR YSJT JYSH LK GMLK where the LK and KL words are emphasised and in the tradition such noticing vessels and rituals of vessels of Temple, also wine and wine drinking. The Obadiah 17 in Hebrew Bible writes that
WBHR ZJWN THJH PLJTH WHJH QDS WJRSW BJT JYQB AT MWRSJHM
The Obadiah 17 thus commences with noticing the HR ZJWN, the Mountain of Zion. Only seldom is in the Book of Obadiah the mountain of Zion noticed, only the Obadiah 21 so writing of WYLW MWSYJM BHR ZJWN LSPT. These both statements of Mountain of Zion thus are notably written in the latter part of Book of Obadiah, and notably they both write similar words BHR ZJWN in Hebrew Bible. Attentive Readers compare this formulation BHR ZJWN with writing of Obadiah 9 writing AJS MHR YSW MQTL that has been studied and seen that here specifically is referred to tradition of Maher wisdom and some one thus wise, this continuing such writing in context of Obadiah 8 writing TBWNH MHR YSW where is noticed good Maher understanding (TBWNH). The statements of Obadiah 17 and 21 thus write of Mountain of Zion and formulate BHR, and the Obadiah 8-9 write of YSW and write of Maher good understanding. Importantly, the preceding Obadiah 16 writes of YL HR QDSJ JSTW. Attentive Readers find in the Targumic translation here written of WBTWRA DZJWN THJ SJZBA- these words deserve in THIS book especial attention. The Book of Obadiah, especially its Targumic translation, is manifold shown to reflect ideas and religion of Nabataean culture and life in the Nabataean capital PETRA-REQEM. Thus in these words is found reference also to Nabataeans, the WBTWRA containing letters of BT referring to well known root NBT (and HBJT words) of Hebrew Bible denoting seeing and making observations. Thus it is here very important that WBTWRA word of Targumic translation notices in Targumic language “mountain”, “mount” and importantly also denotes “to espy”, “to consult divination” and “to augur” (so J 526)- the latter meanings importantly, of course, reflecting that the TWR is the specific word denoting the activity of the Spies sent to the Land. Thus it is here especially easily found that THIS formulation of Hebrew Bible and its Targumic translation convey to Readers very important ideas, the letter B written in BHR specifies this Zion tradition importantly with word BHR (where even reference to famous BAHIR tradition can be glimpsed) and the Targumic translation of BTWRA referring to NBT-HBJT making visual observations and TWR making augury and consulting divination, also referring to the “mountain of Zion”. Understandably, Zion traditions are very important and carefully formulated central traditions, and thus every letter in this formulation in Obadiah 17 is to be with special attention considered. Readers might in the Targumic translation find reference to the specific word BTRA (J 158) that notices measures of length, this detail for attentive Readers here further refers to considerations of magnitudes and magnification. Thus this statement of Obadiah 17 beginning with the BHR ZJWN THJH and in Targumic translation beginning with BTWRA makes very important references to Zion traditions, visual observations and consulting divination and augury. Attentive Readers thus further consider this statement in Hebrew Bible writing THJH PLJTH WHJH QDS. Attentive Readers thus notice such smaller difference of THJH and WHJH words and considers with specific attention these words, especially because remembering that –JH in this Book of Obadiah (YBD-JH) can refer to Deity. Usually, of course, these are comprehended from the verb HJH (to be), but in this context attentive Reading is necessary, in THIS context TH is emphasised writing of the TH-JH and PLJ-TH. Thus is noticed that in Hebrew Bible TWH words, TW, TAWH and TWH notice “mark”, e.g. mark on forehead, making a mark and setting a mark, and in more concrete contexts noticing boundaries (see BDB 1063, and J 1648). Thus attentive Readers here consider traditions of seeing and specifically seeing mark and observing a mark. Easily is remembered that the PL words of Hebrew Bible notice miracles and miraculous occurrences, so that Hebrew Bible writes of TH-JH PLJ-TH thus noticing visual mark TH sent by deity JH, a miraculous PLJ visual mark TH. Thus is easily seen that this Zion tradition of Obadiah 17 centrally writes of Zion and visual marks and observation of visual marks. The reading of the THJH in Hebrew Bible of HJH much reflects Greek Bible writing of EN DE TO OREI SION ESTAI H SOTERIA where is the future ESTAI of EINAI found, this motivating finding THJH written of HJH verb; and Targum writes the THJ. However, attentive Readers remember that the Translators of this statement and many ancient Readers were fluent in Greek and Hebrew languages, and SUCH readers easily found in these Greek words also the SIONESTAI the letters NES that were for SUCH readers readily recognised to refer to Hebrew word NS (vocalised NES) that exactly denotes “sign, signal, ensign, standard” and such miracles (see BDB 651), so that attentive Readers recognise that ancient Readers easily found in the Greek text clear reference to miraculous NES signs! Once more it is important to make serious attempt to consider the thinking of such ancient readers fluent in Greek AND Hebrew AND Aramaic languages. This emphasises here reading in the Hebrew text emphasising the TH words denoting signs and visions. Thus is easily seen that Obadiah 17 refers to seeing visions and visual marks in Mountain of Zion, this continuing the important writing of religious cult and religion in THIS context. Reading of the PLJTH finds in the Book of Obadiah many further references. The Obad 9 writes of LMYN JKRT AJS MHR YSW MQTL where the MQTL echoes the PLJTH and MHR YSW echoes the BHW ZJWN. Importantly, already commented MQTL was seen clearly to refer to the famous TL (TIL) water bowl and water cup divinations. Furthermore, such writing of PLJTH is clearly well thought, because the concluding statement Obadiah 21 also writing of Zion traditions emphasises these letters, writing words BHR ZJWN LSPT AT HR. Here in Obadiah 21 the LSPT echoes clearly letters of the PLJTH, and notoriously is this LSPT written with AT word that often denotes OT visual signs, notoriously the ATHR containing letters AT and TH that actually emphasise statement of visual signs and visual marks, both words AT and TH such noticing. Furthermore, the Obadiah 12 writes of WAL TGDL PJK where are letters PL-T found written with word GDL noticing making larger, or “magnifying”. Thus is arrived to translation of Pasi K. Pohjala 2008 of the beginning of this Obadiah 17.

The latter part of Obadiah 17 writes much of RS words, writing of WJRSW and MWRSJHM in Hebrew Bible. The context of this statement in the Book of Obadiah is the foremost advisor for pondering of the meaning of these words in Obadiah 17. Thus attentive Readers refer to Obad 18 writing in Hebrew Bible of WLA JHJH SRJD LBJT YSW, this statement clearly writing of the SR letters. The Obadiah 18 is below to be commented and Readers find there much more discussion of this word SRJD. Importantly, this SRJD in this Obadiah 18 is written in context describing cult and appearance of light and fire in cult; especially the Greek Bible here translates SRJD with PURFOROS that denotes priests who kept sacred fire and bearers of sacred fire (see L-S 1559 and discussion below). Further are many JRS words written in Obad 19-20 writing of WJRSW HNGB...WJRSW AT SDH...JRSW AT YRJ HNGB. Thus the context of THIS book of Obadiah clearly specifies these JRS words in context of NGB (usually comprehended NEGEV geographically). Attentive Readers here remember that in the whole book of Obadiah the GB letters were found specifically important, the v.4 writing of AM TGBJH, v.5 writing of AM GNBJM, further the v.7 writes of YD HGBWL and v.9 notices GBWRJM. These writings of GB words were more commented in Obadiah 4, especially remembering that GB words often refer to ponds, cisterns and cavities for collecting water (J 203), and these GB words in Obadiah written in Hebrew Bible so importantly include the TGBJH, GBWR, HGBWL, thus noticing connection of heightened visions (and magnified visions) and places of waters, water ponds and bowls. This connection of RS words specifically with the GB words so clearly written in Obadiah 19-20 thus clarifies the RS words with GB words referring to water places, cisterns, ponds and bowls. Thus attentive Readers readily consider the RSS words of Hebrew Bible (the root JRS, of course, denoting inheriting and such acquisitions), these RSS words of Hebrew Bible noticing “moistening” and “sprinkling” (see BDB 944). For every attentive Reader thus is clear that meanings from this RSS are HERE especially important because of Obadiah 19-20 making the clear connection with NGB, the GB noticing bowls, cisterns and ponds. Attentive Readers surely also remember that name Jacob (Hebrew JYQB) so much recalls the JQB that denotes vats and bowls (so often in Hebrew Bible, see the BDB 428); thus attentive Readers easily here find in Obadiah 17 unmistakable connection with bowls and rituals of LECANOMANCY. Thus is easily arrived to the Translation Pasi K. Pohjala 2008, of the Obadiah 17.

Traditions of Mountain of Zion in the Book of Obadiah are unmistakably very important, tradition of Mountain of Zion so emphatically concluding the whole Book of Obadiah. The Book of Obadiah finds many almost exact parallels in the Jeremiah 49:7-22, but this prophesy concerning Edom does not, understandably, mention Mountain of Zion. Attentive Readers thus consider other possible parallels for further comprehending such Mountain of Zion traditions in Book of Obadiah. Thus attentive Readers remember that 2 Samuel 6 writes history of bringing the Ark ARWN to the City of David. Importantly, the 2 Samuel 6: 10-12 writes that the stage preceding the very bringing of the Ark to the City of David was that the Ark was in the house of OVED-EDOM during three months. Hebrew Bible writes name of this OVED-EDOM in letters YBD ADM that readily is recognised to parallel the name of the prophet OBADIAH (in Hebrew written YBDJH). Here it is truly important to notice that the Book of Obadiah is recognised to much reflect culture and religion of Nabataeans and especially culture of their capital PETRA-REQEM, this area much also referred to being the Edomite area. Thus is found importantly that Book of Obadiah recognised to much reflect culture and religion of PETRA-REQEM and Nabataean culture is so centrally connected with these traditions of OVED-EDOM noticed in the history of 2 Samuel 6. Thus noticing traditions of OVED-EDOM and bringing the Ark to City of David very centrally is noticed to further clarify writings of Book of OBADIAH concerning Mountain of Zion. It is to be emphasised that writings of the constitution and structure of the Ark are numerous and Reader surely finds numerous important writings. The current study notices 2 Samuel 6 writing concerning bringing the Ark to City of David. The 2 Samuel 6:6-9 describe serious problems occurring when the Ark was being brought towards the City of David, and David’s then having terminated bringing the Ark towards the City of David. Thus 2 Samuel 6:10-12 notice that the Ark was for three months in the house of OVED-EDOM the Gitti. Then was his household specially blessed, that encouraged David to continue bringing the Ark to the City of David. Surely, this OVED-EDOM was by David and leaders understood to be sufficiently reliable to receive this Ark in their house, this emphasising at least some specifically positive connection then necessarily having prevailed between David and some Edomites, especially this OVED-EDOM, the 2 Samuel 6:10-12 writing in Hebrew Bible
WLA ABH DWD LHSJR ALJW AT ARWN H’ YL YJR DWD WJTHW DWD BJT YBD ADM HGTJ WJSB ARWN H’ BJT YBD ADM HGTJ SLSH HDSJM WJBRK H’ AT YBD ADM WAT KL BJTW ...WJLK DWD WJYL AT ARWN HALHJM MBJT YBD ADM YJR DWD BSMHH
This writing of 2 Samuel 6 describes then much of the festivities arranged when the Ark was being brought to the City of David, the 6:14 describing David’s then celebrating in front of H’ with all his might WDWD MKRKR BKL YZ LPNJ JHWH WDWD HGWR APWD BD. Thereafter, Saul’s daughter Mikhal noticed such festival appearance of David, and in this statement of 2 Samuel 6:20 the important word RQM is written, the 2 Samuel 6:20 writing
WTZA MJKL BT SAWL LQRAT DWD WTAMR MH NKBD HJWM MLK JSRAL ASR NGLH HJWM LYJNJ AMHWT YBDJW KHGLWT NGLWT AHD HRQJM
This statement notices the RQJM that is in THIS context of description of bringing the Ark to City of David especially important, because the ancient ARAMAIC NAME of the PETRA was the REQEM. Especially, this 2 Samuel 6 describes the Ark having been for three months in the house of OVED-EDOM before the journey of the Ark was continued to City of David: the REQEM being in the area generally described being Edomite area, this writing of RQJM in THIS context of 2 Samuel 6 is truly notorious. This statement of Mikhal daughter of Saul here describes David’s behaviour during the festivities celebrating bringing of the Ark, comparing his behaviour with behaviour of the RQJM. Easily is thus comprehended that also many people from REQEM were then attending these festivities of bringing the Ark to City of David; this obviously continues this 2 Samuel 6 so centrally noticing the Ark having been in the house of OVED-EDOM for three months before the journey was continued towards the City of David. Easily is seen that some Edomites are in this 2 Samuel 6 very positively noticed, and 2 Samuel 6:20 noticing that some people of REQEM were attending the celebrations of bringing the Ark to city of David. (Readers seeing the modern comprehension of this text find this text comprehended to notice Mikhal’s complaint of David’s somewhat unworthy appearance during these celebrations, his appearing like some of “unworthy”. The RQM often thus is translated to denote “unworthy”, this conveniently concealing possible references to REQEM in Edomite area and later the flourishing capital of Nabataean trade empire. Such translation of RQM can only be compared with the gloomy emptiness of the ruins of the ancient magnificent buildings and temples in Nabataean places, especially in Petra! However, the text of 2 Samuel 6 itself shows truly positive attitude concerning many Edomites, especially this OVED-EDOM, and this makes much more understandable that many Edomites then could attend the magnificent celebrations for bringing the Ark to the City of David, some of these Edomites in this 2 Sam 6:20 thus noticed being of REQEM. Thus it is motivated to comprehend this statement of Mikhal daughter of Saul rather to express her appreciation of David’s glorious appearance in these festivities (MH NKBD HJWM MLK JSRAL), this glorious appearance of David appreciating compared with glorious appearance of some people of REQEM (then attending these celebrations). This emphasises that in the important situation of bringing of the Ark to City of David Edomites and some people of REQEM actually were important and so were noticed, the Ark having been in the house of OVED-EDOM for three months, and some people of REQEM having attended in glorious appearance the festivals arranged for celebrating the bringing of the Ark to the City of David. This 2 Samuel 6 thus writes notoriously important parallels to statements of Mountain of Zion in Book of OBADIAH.

OBADIAH v.18 New, Modernised Translation by Pasi K. Pohjala 2008 and detailed Commentary by Pasi K. Pohjala 2010
“and there is in house of Jacob: fire-flame; and in house of Joseph (ASP-increase and magnify): prophetical producing; and in house of Esau: LEKYTOS of mystery (SD), such LEKYTOS. By those instruments there are form-giving vessel examinations (A-KL, AWH) with waters, in that place there will be angel (SR) even if small in the house of Esau, that style reflections, because God produces prophecies” (Translation Pasi K. Pohjala 2008 of Obadiah 18).

obadiah 11, 12, 13, 14 and 15

2010-06-15T10:38:00.000-07:00

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 this specifying the EPI writings being concerned with divination, here divination by lots KLEROUS, thus writing of EPIBALLOO. The Obad 12 then further specifies writing of such EPI words, writing of ME EPIDES...KAI ME EPIKHARES EPI TOUS HUIOUS IOUDA, this statement noticing the concrete EP-ORAO concrete seeing and observations, and also the KHAIREIN resembling KHARIS that often is written in texts of divination and mantic to denote the mind receiving these divine communications. These writings thus write of EPI in texts noticing divination and mantic, and then Obad 13-14 further continues such writings. The Obad 13 further writes MEDE EPIDES KAI SU TEN SUNAGOGEN and MEDE SUNEPITHE (of TITHEMI) EPI TEN DUNAMIN AUTON, these emphasising the EPI and making increases and making more, thus writing of SUN-EPI-TITHEMI and EP-ORAO. Notably Greek translation here writes of SUNAGOGE, this writing in Greek context surely of some specific religious congregation and gathering; currently we speak, of course, of synagogue. We see that the EPI words are here specifying important Jewish places, Jerusalem, Judah and synagogue (or more generally SUNAGOGE), this much specifying the comprehension of the Greek translators. This attests further the background of the Greek translators of this Book of Obadiah, their knowledge of prevalent religious practises and their noticing such practises. Importantly, the Obadiah 14 concludes MEDE EPISTES this writing of EPI words, such EP-ISTEMI notoriously referring also to the famous EPISTEME word denoting knowledge. The context of Obadiah 11-14 thus writes the important EPI word in statements noticing divination, mantic, knowledge and observations- also thus is religious congregation SUNAGOGE there noticed.

11) “in this illumination your pillar like visions (amud) are in visions (NGC) of that light for making reflections (SB) the narrow (ZR) in waters of glass vessels (HL) produced to knowledge (KR) in waters, in water-reflections (BA) of that vision-instrument (SYR) such increases (YL) of Jerusalem-style: that instrument (JD) magnified magnifying (GM) the visual sign (AT) that is appearing in simplicity (AHD) from those” (New, modernised Translation of Obadiah 11 by Pasi K. Pohjala 2008).

The Obadiah 11 in Hebrew Bible writes words
BJWM YMDK MNGD BJWM SBWT ZRJM HJLW WNKRJM BAW SYRW WYL JRWSLM JDW GWRL GM ATH KAHD MHM
Attentive Reader finds that this statement writes of Jom (JWM) twice, this noticing the specifically emphasised writing of Jom in Obadiah 11-14, where the JWM very often is written. Thus attentive Readers make more studies of this word. We know that often Shabbath was simply named JWM; also JWM could refer to some special day of religious festivals. Importantly, the JWM could also denote lights and sources of light. The specific emphasis of Obadiah 11-14 writing of JWM thus is important. The Obadiah 11 clearly leads here Readers to consider the JWM of Shabbath, noticing BJWM SBWT ZRJM. The word SBWT notices the Shabbath, and for attentive Readers the ZRJM also refers to the Seventh day, the letter Z being seventh letter of Hebrew alphabets. Should here be read description of day of Shabbath or light of Shabbath or Shabbath lamp- or should here be read descriptions of occurrences by means of Shabbath light and Shabbath lamp? Ancient translations do not support this having been comprehended specific discussion of Shabbath day nor Shabbath lamp; comprehension seems here more general for the BJWM SBWT ZRJM. For context of Temple and Temple liturgy mention of Shabbath and Shabbath lights surely is important. Importantly, ancient Rabbinical interpreters have in this Obadiah 11 specifically commented the KAHD, finding parallels in Hebrew Bible writing such KAHD. These parallels, notoriously, develop clearly the discussion of giants and mighty warriors, thus referring specifically to Obad 9 writing of the GIBBORIM and to the whole emphasising of GB words in Book of Obadiah in the Hebrew Bible. Thus the Rabbinical scholars find in Masora parallels to KAHD writings in Judges 16:7,11 where so is written in describing mighty warrior Simson, well known betrayed by female. The KAHD is importantly also written in description of the mighty warrior Goliath in 1 Sam 17:36. Furthermore, the 2 Sam 2:18 writes of KAHD in describing sons of Zeruya and their special quickness. Notoriously, the 2 Sam 13:13 writes of WATH THJH KAHD HNBLJM BJSRAL such referring also to the Giants in Gen 6, their being called Nefilim. In books of Prophets it is interesting to find such KAHD written in Ezekiel 48:8 in writing of measurements and measuring WSYRJM ALP RHB WARK KAHD HHLQJM, this writing specifically of measurements of RHB and ARK and their exact measuring. This writing of Ezekiel 48:8 clearly much emphasises writing of KAHD in statements describing huge giants. Importantly, also writing KAHD in Psalm 82:7 does refer to histories of Giants. Rabbinical interpreters thus specifically commenting the KAHD in Obadiah 11 thus refer to traditions of Giants. This emphasises continuity from Obad 9 writing in Hebrew Bible of GIBBORIM. Also Philo of Alexandria writes of Shabbath, the Seventh day in Quod Deus Immutabilis 11-13, beginning the Book with quoting histories of Giants in Gen 6 and commenting these histories, and then in 11-13 continuing with discussion of Shabbath, Seventh day and rest of Shabbath. Also Targumic translation of Obadiah 11-14 much emphasises traditions of Giants GBR (and notice thereby word TBR), notably in translating Obad 13-14 Targumic text describes SHAI EL QAUM and DHUSHARA being GIANTS, this much attesting the religious culture of Targumic translators of Book of Obadiah.

12) “for the wisdom (AL) you will see the visions (TRA) in that illumination (JWM) there are qualities- in that illumination, there is the knowledge (KR) wisdom of understanding to nine-fold (TS) in the white-glass vessel of Judah (LBN) in the illumination of deep-examinations (abyddos) God will magnify (GDL) your visions in that illumination tat makes forms (zurot)” (Translation of Obaidiah 12 by Pasi K. Pohjala 2008)

COMMENTARY The Obadiah 12 writes in Hebrew Bible
WAL TRA BJWM AHJK BJWM NKRW WAL TSMH LBNJ JHWDH BJWM ABDM WAL TGDL PJK BJWM ZRH
This statement of Obadiah 12 thus continues writing of the JWM, clearly emphasising this word. This word JWM is in THIS context connected with notices of seeing, TRA of RAH. This structure WAL TRA BJWM also connects this with magnifying GDL, this Obad 12 also writing here of WAL TGDL. Important is to read the whole list of specifications of this JWM, here written of WAL TRA BJWM, BJWM NKRW, BJWM ABDM and WAL TGDL PJK BJWM ZRH. Thus are interestingly four JWM and words of KR and ABDM, this referring to v.8 HABDTJ HKMJM, also here written KR often referring to good comprehension and cleverness. The writing of RAH here in statement WAL TRA BJWM AHJK importantly is emphasised in Targumic translation- only in Obad 12-13 Targumic translation writes the HZH word, even if the text of Obadiah in Hebrew Bible begins with the HZWN. The RAH of Hebrew Bible thus is emphasised by Targumic translators by their noticing here the HZH. Thus it is very important to find that Targumic translators here write of WDHZJTA BJWMA...WDHDJTA LBNJ JHWDH. Reading further the Targumic translation here is thus important, finding the TBRJH WDHDJTA LBNJ JHWDH BJWM TBRHWN WDASGJTA LMLLA RBRBN BYDJN YQA. Importantly, Targumic translation here writes TBR in this statement of writing HZH; in the Targumic translation of Obadiah such TBR specifically is written in discussion of GBR and GIBBORIM giants in Obad 9ff. Targumic translators thus emphasise that such HZH seeing is connected to GBR Gibborim discussion, thus emphasising seeing and huge magnitudes, clearly thus referring to seeing of something magnified, magnified visions. Importantly, Targumic translation here writes also many other words noticing muchness and plenitude, writing here of SGJ (DASGJTA) and LMLLA RBRBN noticing the muchness with RB word. Further interesting detail in this Targumic translation DASGJTALMLLA is finding here reference to letters ALM denoting the famous pond ULAM of the Temple- this written in context of magnifying. Once more Readers consider the specific knowledge of Temple and rituals in the Temple by such translators- notoriously, probably being descendants of the famous choirmaster Jeduthun, some of his descendants named Obadiah and Oved-Edom. The Obadiah 12 thus is clearly comprehended to describe seeing, observations and seeing magnifications. Importantly, also the Greek translation of Obadiah 12 thus writes specifically of magnification, writing of MEGALORREMONESES EN HEMERA THLIPSEOS. This Greek translation unmistakably emphasises thus the MEGALOS, HEMERA and REMA utterances. The Greek translation of Obadiah 12 thus clearly emphasises writing of HEMERA light (or light source, lamp), MEGALOS special magnitudes and REMA utterances, these also in the Greek translation being connected with seeing, writing of EPIDES HEMERAN in Obadiah 12.

In Hebrew Bible the Obadiah 13 writes that
AL TBWA BSYR YMJ BJWM AJDM AL TRA GM ATH BRYTW BJWM AJDW WAL TSLHNH BHJLW BJWM AJDW
This statement of Obadiah 13 then continues writing of RAH seeing, writing here AL TRA GM ATH where easily is noticed writing of RAH seeing, GM magnifying and AT visual signs. This continues from v.12 writing of the AL TRA BJWM...WAL TGDL, thus the idea of magnified seeing also here in Obadiah 13 clearly noticed. Importantly, this statement is here also connected to the TBR word, here written AL TRA GM ATH BRYTW where after GM is found the letters of TBR. This word is truly much emphasised and often written in Targumic translation writing of the giants GIBBORIM and GIBBORIM traditions in Obadiah 9-14. The TBR words in Hebrew Bible notice huge heights, collecting, heaping and heaps, even thus is the famous mountain Tabor named. For attentive Readers this Obadiah 13 thus clearly continues discussion of magnified seeing and magnified visions. Hebrew Bible here also writes that BJWM AJDM...BJWM AJDW and BJWM AJDW where is the AJD clearly emphasised. Readers here notice the Meod referring to muchness, and also specifically written AJD, noticing thus BJWM AJDW. This is often comprehended to refer to day of disaster, thus e.g. in Tanakh translation- but attentive Readers notice that AJD often also notices “mist”. Thus BJWM AJDW easily is seen to refer to light through some mist and vapour, such clearly referring to practises of Lecanomancy and making observations in bowls of water. Greek translation writes here of EN HEMERA PONON, EN HEMERA OLETHROU AUTON, EN HEMERA APOLEIAS AUTON. Thus is AP-OLLUMI emphasised, and attentive Readers also thus think of Apollon, God of wisdom. These writings in Greek translations of the HEMERA are much specified by the preceding ME MEGALORREMONESES where REMA, HEMERA and MEGALOS are written.

13) “God will produce water-reflections (BA) in the seeing instrument (SYR) of making heapings (YM) in the illumination of Edom style, God will show magnified (GM) visual sign (AT) for the visual observations (RY) in that illumination (JWM) of AD; and God makes there sendings (SLH) of Shiloh style in that glass instrument (HL) in that illumination of waters (AD, mist)” (Translation of Obadiah 13 by Pasi K. Pohjala 2008).

COMMENTARY The writings of Obadiah 11-14 in Hebrew Bible continue discussion already begun in Obad 9 writing of GIBBORIM giants of huge stature, there Hebrew text notably writing that
WHTW GBRJK TJMN LMYN JKRT AJS MHR YSW MQTL
This text of Obadiah 9 has already been studied and commented in detail, and notable was found its writing of GIBBORIM giants. Targumic translation of Obadiah 9 also emphasised writing of GBR and GIBBORIM, writing of WJTBRWN GJBRK DRWMA...GBRA DBJH ZWRKA, this statement emphasising GBR and GIBBORIM and the TBR that is in the Targumic translations in texts of GIBBORIM much emphasised. Thus it is important to read Targumic translation of Obadiah 13-14 writing that
BJWM TBRJH WDAWSJTTA JDK BNKSWHJ BJWM TBRJH WDQMTA YL PRQA LSJZAH JT MYRQWHJ WDMSRTA MSJZBWHJ BYDN YQA
Attentive Readers find in this Targumic translation truly notorious details. Here is the BJWM TBRJH clearly emphasised, this clearly also referring to the Targumic translation of Obadiah 9 where is written of WJTBRWN GJBRK that connects the TBR specifically and explicit in THIS writing with the GIBBORIM giants. Thus it is important to find here in this Targumic translation that BJWM TBRJH is followed by noticing WDQMTA YL PRQA where attentive Readers find unmistakably reference to Nabataean deity SHAI EL QAUM (cf. S-T in Aramaic). This statement, importantly, after the first BJWM TBRJH writes DAWSJTTA where is easily found reference to important Nabataean deity DHUSHARA (cf. spelling and Aramaic dialects). This Targumic translation of Obadiah 13-14 thus unmistakably states that Nabataean deities DHUSHARA and SHAI EL QAUM were discussed in terms of being GIBBORIM giants. This Targumic translation of Obadiah 13-14 thus unmistakably notices that important Nabataean deities DHUSHARA and SHAI EL QAUM were discussed in words of their being GIBBORIM giants. This is clearly very important and interesting result of meticulous study of Book of Obadiah and its ancient translations. This attests of knowledge of Translators of Nabataean religion and their close knowledge of the discussions of Nabataean deities. Importantly, thus these Nabataean deities are connected to religious discussion of GIBBORIM giants. Clearly, such writing of TBR and giants GIBBORIM can well be motivated. The SBR does notice breaking and fractures, and some times numerousness. The TBR (with teth) denotes also highest parts (see BDB 371) and well known notices TBWR (with taw) mountain tabor, a specially high place. Changes of letters T and Z also alert to think of ZBR (with sade) noticing collecting and heaping (see OT lexica and Aramaic lexica). Thus can be stated that Targumic translation of Obadiah here continues clearly discussion of GIBBORIM giants, here specifically writing of Nabataean deities DHUSHARA and SHAI EL QAUM to be GIBBORIM giants. Interestingly, the Quod Deus Immutabilis Sit of Philo of Alexandria has been found often commenting statements of Book of Obadiah, with so specific emphasis on writing of history of Edomites and connections with Edomites. Thus it is important to see that the Quod Deus Immutabilis Sit begins with quotation from Gen 6, Biblical history of Giants, the Quod Deus 1-6 much commenting this important topic. Also many further statements in Quod Deus comment history of Giants. It is thus notoriously important that Philo begins this Quod Deus with quotation of history of Giants in Gen 6 and then writes of DUSERGOTATON (this word written only in this place in whole Quod Deus), this word unmistakably referring to DHUSHARA, Nabataean deity. Philo thus clearly echoes in this statement the comprehension that Nabataean deity DHUSHARA was comprehended in terms of GIANTS, this also attested in Targumic translation of Obadiah 13-14. Furthermore, Philo concludes the Quod Deus with clear reference to ORTHOS LOGOS being leader of travellers, this echoing unmistakably Nabataean deity SHAI EL QAUM helping travellers, also this written importantly in this book Quod Deus so specifically beginning with discussion of Giants.

14) “and God will make pillar like visions (amud) increasing (YL) the growths (PR) in the cavity to make knowledge (KR) of the visual sign (AT) of the miracle (PL) of mystery (LT); and God of the water container (SGR) his angel (SR) makes muchness in the form-giving (zura) illumination” (Translation of Obadiah 14 by Pasi K. Pohjala 2008)

COMMENTARY The Obadiah 14 writes in Hebrew Bible that
WAL TYMD YL HPRQ LHKRJT AT PLJTJW WAT TSGR SRJDJW BJWM ZRH
This statement of Hebrew Bible thus often notices the letters LT, thus writing WAL TYMD and PLJTJW. Thus Readers find interesting reference to LT, histories of Lot and discussion of LT mysteries. Notably, ancient Rabbinical Scholars also noticed such references to histories of Lot, they found parallels to this text with studying texts writing of WAL TYMD where the letterd L-T are found. Importantly, parallel to this is found in the history of Lot, the Gen 19:17 writing in Hebrew Bible that
WJHJ KHWZJAM ATM HHWZH WJAMR HMLT YL NPSK AL TBJT AHRJK WAL TYMD BKL HKKR HHRH HMLT PN TSPH
The Rabbinical scholars found parallels to writing of WAL TYMD in this statement of history of Lot. This clearly emphasises connection with history of Lot, every Reader easily finding that the Hebrew text of Obadiah 14 writes the L-T letters thus referring to LT mysteries and Lot. This Gen 19:17 also emphasises the discussion of Lot, writing also words HMLT YL NPSK and HMLT PN TSPH in this Gen 19:17. The Gen 19:17 is part of discussion of history of Sodoma and Gomorrah, and notoriously then writes Gen 19:20 concerning Lot’s rescue to a city there nearby
HNH NA HYJR HZAT QRBH LNWS SMH WHWA MZYR AMLTH NA SMH HLA MZYR HWA WTHJ NPSJ, and Gen 19:22 continues describing Lot’s rescue to that city MHR HMLT SMH YL KN QRA SM HYJR ZWYR. Thus Gen 19 describes city Zoar ZWYR in this history of Lot, the city Zoar being rescue of Lot. These traditions have certain southern connections, thus thinking of geography of southern and also Edomite areas is relevant (and numerous theories have been proposed and defended), the Gen 20:1 continuing noticing Abraham’s continuing his journey in the areas of Negev, writing WJSY MSM ABRHM ARZH HNGB WJSB BJN QDS WBJN SWR (Shur) WJGR BGRR. Thus attentive Readers here notice Lot’s rescue to city ZWYR Zoar and Gen 20:1 noticing Abraham’s continuing journey in areas of Negev (Negev is also noticed in Obadiah 19-21, also there is referred to SWR, Shur). These details are also clearly important for considering origination of Book of Obadiah in culture much connected to Edom, Edomite culture and culture of Petra-REQEM. Also ancient Rabbinical interpreters thus found parallels to this Obadiah 14 in Biblical histories describing some southern area, the famous Gen 19 and history of Lot. Rabbinical interpreters thus advise to attentive Readers to consider southern areas for origination of the culture of Book of Obadiah. Noticing the name of city ZWYR in Gen 19 to be rescue of Lot especially alerts Readers to notice that ZR words are very often written in Book of Obadiah, often clearly noticing Zurot visual signs but in some statements being more of character of geographical references. Also Targumic Translation of Obadiah 14 is truly notorious, there written of YL PRQA and MYRQWHJ where are found letters R-Q-M referring to Petra-REQEM. Such notices of writing of L-T in Obadiah 14, ancient Rabbinical referring to parallels in history of LOT in Gen 19 where “some” southern areas are discussed and Lot’s rescue is in city ZWYR “Zoar”, and Targumic translations of Obadiah 14 mentioning letters R-Q-M all clearly emphasise origination of Book of Obadiah in southern culture, culture connected with Edomite culture and culture of Petra-REQEM. This is easily understandable considering the descendants of famous choirmaster Jeduthun in Temple of Jerusalem, among them named Obadiah and Oved-Edom (and thus many generations of his descendants having had these names, according to ancient usual principles of giving names)- these families of OBADIAH and OVED-EDOM, musicians in Temple of Jerusalem, with specific connections to Edom and Edomite areas, thus are clearly understandably writers and propagators of Book of Obadiah and its translations, where much of culture of Edom and Edomites is so clearly and interestingly noticed.

OBADIAH v.15 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010

“thus the illumination (JWM) of god brings to nearness (QRB) increasing in the vessels of cavities of waters (GJM) in the method of angels of fire-flame that makes reflections (AS, SR, YS) reflecting (YS) in the LEKANE in three fold (gimel) reflecting (SB) creating such (bara)” (New, Modernised Translation of Obadiah 15 by Pasi K. Pohjala 2008)

COMMENTARY The Obadiah 15 is very important text in the whole book of Obadiah. The Hebrew Bible writes the text of Obadiah 15 in words
KJ QRWB JWM H’ YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK
It is truly important to read this text in its OWN context in the Hebrew Bible. The words here written KASR YSJT JYSH LK GMLK JSWB BRASK in the Hebrew Bible are notoriously important, the current Tanakh translation specifying the current usual comprehension of these words “As you did, so shall it be done to you; Your conduct shall be requitted. Yea, against all nations the day of the LORD is at hand.” These words of Tanakh translation thus clearly show currently usual comprehension of these words in Hebrew Bible and in the tradition, they are comprehended to express principle of divine retribution and divine rewarding. These are, of course, usual and very important statements in Bible. Furthermore, attentive Readers wish to ponder further the meaning of these words in their own context, finding parallels in Hebrew writings. Targumic translation of tese words emphasises attentive reading, there are written of KMA DYBDTA JTYBJD LK. Often is seen that Targumic translation with clear intention preserved some important terms and words writing therefore similarly with text of Hebrew Bible- but in THIS statement of Obadiah 15 the Targumic translation writes of the YBD where Hebrew texts writes of YSH, this clearly comprehensibly because both words generally notice working and doings. Notably, Targumic translation thus with this writing of YBD clearly refers to the name of prophet OBADIAH, written YBDJH. Hebrew Bible and Targum thus do write words denoting doing and working, but Targumic translation makes specific reference to name OBADIAH of this prophet Obadiah. This clearly emphasises to Readers that Hebrew Bible here writes the YSH. Importantly, Masoretic study of Bible has much noticed also this JYSH word, the results now preserved in the Masora. Truly much has been written concerning Biblical writings of divine retribution, divine rewards and divine grace, and Readers are admonished to find specialised studies concerning those topics. Current study of Book of Obadiah now wishes to simply see what the parallels of Hebrew Bible can state to further comprehension of this Obadiah 15. It is notorious that often the parallels in Hebrew Bible writing the JYSH word (of YSH) write statements and descriptions of Temple and religions cult of Temple, and vessels of Temple. Thus writes Numeri 4:26 traditions of cult in the Ohel Moed, especially in the time of family of Gershoni that
WWAT QLYJ HHZR WAT MSK PTH SYR HHZR ASR YL HMSKN WYL HMZBH SBJB WAT MJTRJHM WAT KL KLJ YBDTM WAT KL ASR JYSH LHM WYBDW YL PJ AHRN WBNJW THJH KL YBDT BNJ HGRSNJ LKL MSAM WLKL YBDTM WPQDTM YLHM BMSMRT AT KL MSAM ZAT YBDT MSPHT BNJ HGRSNJ BAHL MWYD WMSMRTM BJD AJTMR BN AHRN HKHN
This text of Numeri 4 writes of the cult in Ohel Moed during the time of service of family of Gershonites, and here are clearly written the JYSH word noticed in the Masoretic study of Bible. Importantly, thus is much written of the YBD, the Avoda religious cult in the Ohel Moed. The words KL in this text of Num 4:26-28 here notoriously often are written, this also alerting Readers to consider that in Obadiah 15 is so written of KL HGWJM and especially the JYSH word is here centrally connected to the KL and LK words, writing of JYSH LK GML where the LK is clearly emphasised. Once more it is important to remember that Obadiah and Oved-Edom were named also among descendants of Yeduthun in 1 Chronicles and 2 Chronicles, their being among the musicians of the Temple and thus being participating in the religious cult of the Temple. This notice emphasises this comparison with the cult of Ohel Moed in the time of service of family of Gershonites. Importantly, already the Num 3:15 writes of the Ohel Moed and its vessels, writing of WKLH AHRN WBNJW LKST AT HQDS WAT KL KLJ HQDS BNSY HMHNH. Both statements Num 4:26 and this Num 3:15 thus write of KL KLJ, writing thus of KL KLJ YBDTM and here KL KLJ HQDS, importantly this connected to the JYSH in Num 4:26 writing of WAT KL KLJ YBDTM WAT KL ASR JYSH LHM WYBDW. Thus it is very important to see that Rabbinical Masora here finds to the JYSH in Obadiah 15 parallel in Numeri 4:26 where JYSH is written in context of vessels of Temple. Once more it is important to remember that YSS words generally notice glittering vessels, reflectors, and making reflections, reflected visions. Surely the vessels of Ohel Moed and Temple were shining and glittering vessels, astonishment for all viewers! Further parallels for the JYSH more emphasise connection with vessels of Temple. In the legislation of purities, the Leviticus 11:32 writes that
WKL ASR JPL YLJW MHM BMTM JTMA MKL KLJ YZ AW BGD AW YWR AW SQ KL KLJ ASR JYSH MLAKH BHM BMJM JWBA WTMA YD HYRB WTHR
This statement of Lev 11:32 notoriously writes of KL KLJ ASR JYSH MLAKH BHM that clearly connects the JYSH word to the KL KLJ that are used for some works. The JYSH thus here notices specifically production of vessels, this emphasising the writing of KL KLJ HQDS in Num 3:15 and Num 4:26 writing of KL KLJ YBDTM WAT KL ASR JYSH LHM. The JYSH thus is specifically written in descriptions of vessels to denote production of vessels. Further important text is found in the 2 Kings 12:14, the 2 Kings writing important history of making reparations in the Temple in the time of reign of Joash, the 2 Kings 12:14 especially writing of reparations of vessels of Temple
AK LA JYSH BJT JHWH SPWT KSP MZMRWT MZRQWT HZZRWT KL KLJ ZHB WKLJ KSP MN HKSP HMWBA BJT JHWH LYSJ HMLAKH JTNHW WHZQW BW AT BJT JHWH
Thus notices this 2 Kings 12:14 the JYSH word with noticing KL KLJ ZHB and KLJ KSP thus noticing the JYSH word in this context writing of vessels of Temple. Also this text thus emphasises the KL KLJ formula. This emphasises to attentive Readers that Obadiah 15 writes concerning the JYSH LK and notices the word KL. Thus is clear that in certain traditions of vessels of Temple and Ohel Moed, the JYSH word importantly appears to denote production of such vessels. Attentive Readers thus further studying the Obadiah 15 find the words
YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK
This statement writes of the JYSH together with twice writing of the LK in words JYSH LK GMLK (importantly, so writes also Targum, thus emphasising importance of such LK GMLK). This unmistakably refers to the specific traditions of Hebrew Bible writing of the JYSH word with KL KLJ in traditions of describing vessels of Temple and Ohel Moed. Thus attentive studying of the Masora greatly furthers comprehension of this Obadiah 15 leading to finding of JYSH and KL KLJ in texts describing vessels of Temple and Ohel Moed of Wilderness wandering. Further is easily here found writing of Jeremiah 3:16 writing in Hebrew Bible the JYSH in text writing of the cult in words
WHJH KJ TRBW WPRJTM BARZ BJMJM HHMH NAM JHWH LA JAMRW YWD ARWN BRJT JHWH WLA JYLH YL LB WLA JZKRW BW WLA JPQDW WLA JYSH YWD
This statement importantly writes here of the Ark of covenant (ARWN) and writes of cult. This parallel in Jeremiah 3 is now very important, because much of Jeremiah 49 was found to write almost exact parallels to many statements in Book of Obadiah. Thus these words WLA JYSH YWD here deserve special attention. These words express the specific warning that in the time of people’s becoming numerous and fruitful in the Land, possibly they no more wish to talk of the Ark of the Covenant (emphatically thus written of the ARWN HBRJT) and that WLA JYSH YWD. Importantly, the Jer 3:17 continues writing of the cult noticing that
BYT HHJA JQRAW LJRWSLM KSA H’ WNQWW ALJH KL HGWJM LSM H’ LJWRSLM WLA JKLW YWD AHRJ SRRWT LBM HRY
This statement of Jer 3:16 writes of the JYSH (this form being only rarely written in the Book of Jeremiah, this statement deserves thus much attention) and the Jer 3:17 writes of KSA...KL HGWJM paralleling words YL KL HGWJM KASR in Obadiah 15. In the Jeremiah 49 there can not be found clear parallels to statement of Obadiah 15 even if to many statements of Obadiah there in Jer 49 are found almost exact parallels. Thus it is important to notice that good parallel to Obadiah 15 CAN be found in Book of Jeremiah, specifically in Jeremiah 3:16-17. This text of Jeremiah 3:16-17 importantly writes of the tradition of special vessels of Temple, noticing te Ark of Covenant ARWN. Importantly, the Jer 3:14 writes of Zion traditions, these emphasized also in this context of Obadiah, the Obadiah 17 writing of Zion traditions. Thus attentive reading of the Obadiah 15 writing of YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK thus finds important parallels in Jeremiah 3 and more generally in many traditions writing of vessels of Temple and Ohel Moed! This finding is clear, following the ancient Rabbinical study of Bible in Masora. Furthermore, important parallel is found in the Ezekiel 44:14 writing that
WNTTJ AWTM SMRJ MSMRT HBJT LKL YBDTW WLKL ASR JYSH BW
This statement of Ezek 44:14 writes the JYSH to denote activities of the cult of the Temple and the cult denoted here importantly YBDH, the Avoda. Also this statement of 44:14 thus emphasises writing of the KL word, noticing the KL and Avoda in writing LKL YBDTW WLKL, thus emphasising the KL and Avoda. Importantly, this prophecy of Ezek 44:9ff. writes very detailed concerning the religious cult and Levites ministering in the Sanctuary and details of their doings. Thus is clearly more specified writing of Obadiah 15 in context of cult of Temple (and Ohel Moed) and there notices of vessels of Temple. Thus these traditions of JYSH in Hebrew Bible, following the Rabbinical Masoretic study of Bible clearly emphasise that JYSH written with KL KLJ formula is specific for discussions of vessels of Temple and Ohel Moed, such also here in Obadiah 15 found in words JYSH LK GMLK that contains JYSH and LK -LK. Thus attentive readers consider the YSS often denoting glittering vessels and their glittering and reflectors and their making reflections. The SWB often notices making optical reflections, and so are here found KL HGWJM writing “reflection” of GMLK and the KASR writing “reflection” of the BRASK in this Obadiah 15 (permutations of letters). This textual detail of the Hebrew text of Obadiah 15 itself thus emphasises to Readers to find here expression of reflections and reflectors, written in tradition of JYSH and KL KLJ writing of vessels of Temple and Ohel Moed. This leads to the New and Modernised Translation 2008 here commented.

The Obadiah 15 is usually comprehended to denote the principle of divine retribution and payment of rewards. Important texts for this principle in Old Testament and in all ancient literature are, of course, truly numerous and Reader is advised to find special studies of this important topic. Among them can in the current study be mentioned some texts. The Exodus 21:31 writes of AW BN JGH AW BT JGH KMSPT HZH JYSH LW, in this text the JYSH denoting execution of judgment legislated appropriate for owner of an ox that has gored a son or a daughter. Also is found in 1 Samuel 11:7 statement WAHR SMWAL KH JYSH LBQRH WJPL. Also Leviticus 24:19 legislates concerning causing of damages WAJS KJ JTN MWM BYMJTW KASR YSH KN JYSH LW, this stating in Hebrew Bible the famous formulation of talio, the legislation continuing “breach for breach, eye for eye, tooth for tooth”. Notoriously, in the legislation of Shabbath the Exodus 31:5 writes of SST JMJM JYSH MLAKH WBJWM HSBJYJ SBT SBTWN QDS LH’. Important formulation is found in Ezekiel 12:11 AMR ANJ MWPTKM KASR YSJTJ KN JYSH LHM BGWLH BSBJ JLKW. THIS writing of Ezekiel 12:11 thus writes the principle KASR YSJTJ KN JYSH LHM (but notice the sg.1 of YSJTJ and the LHM referring rather to “them”). This statement Ezek 12:11 writes clear parallel to Obadiah 15. The writing of BGWLH BSBJ JLKW unmistakably parallels Obadiah 15 writing of LK GMLK JSWB and the Hebrew words of Ezek 12:11 KASR YSJTJ KN JYSH LHM unmistakably parallel Obadiah 15 writing of KASR YSJT JYSH LK. Thus it is especially important to notice that this statement of Ezekiel 12:11 ALSO begins writing of AMR ANJ MWPTKM that notices that the speaker is SIGN for that audience, MWPTKM!!! This writing in Ezek 12;11 thus emphasises that the Hebrew words KASR YSJTJ KN JYSH LHM was specifically connected with SIGN, visual SIGN!!!This emphasizes the parallels to Obadiah 15 that were found to describe cult of Temple and Vessels of Temple. It is further important to consider the parallel in Isaiah 3:10-11 that writes
AMRW ZDJQ KJ TWB KJ PRJ MYLLJHM JALKW AWJ LRSY RY KJ GMWL JDJW JYSH LW
Writing of GMWL and JYSH emphasise also this text Isaiah 3:10-11 being parallel to Obadiah 15 and emphasising that to righteous is promised good future, their being nourished from their doings, and future warning to evil-doers, their receiving reward for their doings. Very importantly, Isaiah 3 in THIS context writes also of visual manifestations, the 3:8-9 writing of AL JHWH LMRWT YNJ KBWDW HKRT PNJHM YNTH BM. The Isa 3:8 thus importantly writes of H’ and his eyes, Kavod and MRWT visual manifestations and noticing that the outlook of their faces is witnessing against the accused. Thus it is very important to find these formulations of this principle of divine retribution in these texts so specifically connected with visual manifestations and seeing of witness of visual manifestation, thus in Isaiah 3 and Ezekiel 12. This much emphasises the Obadiah 15 being written in tradition specifically concerning visual manifestations.

OBADIAH v.16 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“thus the angel of fire-flame (AS, SR, cf. Assur) makes doubled visions (ST) of completeness (Tam) increasing in the white glass vessel (HR) of holiness, it makes doubled seeing (ST) in the vessels of cavities of waters (GJM) making complete measure (TM, MJD), such doubling (ST), and what exists (HJW) in the vessel seeing (KL) it exists in that manner (HJW)” (Translation Pasi K. Pohjala 2008 of Obadiah 16)

obadiah 8, 9 and 10

2010-06-15T10:35:00.000-07:00

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.

BOOK OF OBADIAH v.8
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
HLWA BJWM HHWA NAM-JHWH WHABDTJ HKMJM MADWM WTBWNH MHR YSW
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)
HLA BYDNA HHWA AMR JWJ WAWBJD HKJMJN MADWM WKL GBR DBJH SWKLTNWTA MKRKA DYSW
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
LADWM KH AMR H’ ZBAWT HAJN YWD HKMH BTJMN ABDH YZH MBNJM NSRHH HKMTM
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
PERIEKHUTHE HUDOR MOI EOS PSUKHES
ABUSSOS EKUKLOSEN ME ESKAHTES
EDU E KEFALE MOU EIS SKHISMAS OREON
Interestingly, LXX Jonah 2:3 writes
EBOESA EN THIPSEI MOU PROS KURION TON THEON MOU KAI EISEKOUSEN MOU EK KOILIAS ADOU KRAUGES MOU EKOUSAS FONES MOU
This statement is interestingly echoing LXX Jer 30:15 (of Jer 49:21, the Jer 49 containing clear parallels with Book of Obadiah) that
APO FONES PTOSEOS AUTON ESEISTHE E GE KAI KRAUGE SOU EN THALASSE EKOUSTHE
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
WHTW GBWRJK TJMN LMYN JKRT AJS MHR YSW MQTL
MHMS AHJK JYQB TKSK BWSH WNKRT LYWLM
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
LADWM KH AMR H’ ZBAWT HAJN YWD HKMH BTJMN ABDH YZH MBNJM NSRHH HKMTM
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
LKN SMYW YZT-H’ ASR JYZ AL ADWM WMHSBWTJW ASR HSB AL JSBJ TJMN AM LWA JSHBWM ZYJRJ HZAN AM LA JSJM YLJHM NWHM and in 49:22 concluding
HNH KNSR JYLH WJRAH WJPRS KNPJW YL BZRH WHJH LB GBWRJ ADWM BJWM HHWA KLB ASH MZRH
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
EKEI EGENNETHESAN OI GIGANTES OI ONOMASTOI OI AP’ ARKHES GENOMENOI EUMEGETHEIS EPISTAMENOI POLEMON
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
OUDE EKOUSTHE EN KANAAN OUDE OFTHE EN THAIMAN OUTE HUIOI AGAR OI EKZETOUNTES TEN SUNESIN EPI TES GES OI EMPOROI TES MERRAN KAI THAIMAN OI MUTHOLOGOI KAI OI EKZETETAI TES SUNESEOS ODON TES SOFIAS OUK EGNOSAN OUDE EMNESTHESAN TAS TRIBOUS AUTES
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
KAI ANEGNO BAROUKH TOUS LOGOUS TOU BIBLIOU TOUTOU EN OSIN IEKHONIOU...KAI EN OSI PANTOS TOU LAOU...KAI EN OSIN TON DUNATON...
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

obadiah 5, 6 and 7

2010-06-15T10:34:00.000-07:00

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
AM GNBJM BAW LK AM SWDDJ LJLH AJK NDMJTH HLWA JGNBW DJM AM BZRJM BAW LK HLWA JSAJRW YLLWT AJK NHPSW YSW MZPNJW
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
YD HGBWL SLHWK KL ANSJ BRJTK HSJAWK JKLW LK ANSJ SLMK LHMK JSJMW MZWR THTJK AJN TBWNH BW
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
ATGLJW MTMWRWHJ MN THWMA AGLJWK KL ANS QJMK
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
DAT DMJ LNSRA DSRJ BSNJ KJPA BRWMA
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
SMWYH SMYNW MAT H’ WZJR BGWJM SLH
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
LEGOUSIN AUTO OI HUIOI ISRAEL PARA TO OROS PARELEUSOMETHA
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
TEN TOU AIONIOU KAI AFTHARTOU TELEIAN ODON TEN PROS THEOU AGOUSAN. TAUTEN ISTHI SOFIAN DIA GAR TAUTES O NOUS POEGETOUMENOS EUTHEIAS KAI LEOFOROU HUPARKHOUSES AKHRI TON TERMATON AFIKNEITAI
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
EKHOUSA GAR E PSUKHE TON HYGIAINONTA KAI ZOTIKON KAI ORTHON EN EAUTE LOGON TO MEN OU KHRETAI OS KUBERNETE PROS TEN TON KALON SOTERIAN, EKDOUSA D’ AUTEN TOIS NAUTILIAS APEIROIS OLON TO TOU BIOU DE SKAFOS EN EUDIA KAI GALENE DUNAMENON SOZESTHAI PERIETREPSEN
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.

BOOK OF OBADIAH v.8
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.

obadiah 3 and 4

2010-06-15T10:31:00.000-07:00

emphasises in Obad 2 comparison of small and huge, and seeing such.

BOOK OF OBADIAH v.3
New, modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010 to OBADIAH v.3
“such Sidonian glass vessel (ZDN) of convex form (LB) with its strength (KH) in its hollowness (SA), such KS-cup thus produces (KN) in the clefts of that stone vessel (HG) it magnifies (MRM) the reflections (SB) in the method of lamp-vessel (AM, NR), in its convex form (LB) there are waters (MJ), they inform (JWR-Tora) of discerning (DN) in the keen seeing illumination (AR, RZ)” (Translation Pasi K. Pohjala 2008 of Obadiah 3).

COMMENTARY by Pasi K. Pohjala 2010. The Obadiah 3 is famously known among Readers of Bible for its mentioning of PETRA in the Greek translations of Obadiah. Often this word Petra is comprehended to denote the ancient well known Nabataean capital Petra; but this comprehension is also much questioned and discussed. Especially, this word PETRA in the Obadiah 3 notices some special place of being, occurring or dwelling, the Greek also writing KATASKENOUNTA and KATOIKIAN here, and the Hebrew text writes here of the SKN denoting dwelling (when habitation is considered) or some special place of occurring and occurrences (cf. the famous SKK in Hebrew Bible, thus also in Jonah 4). The city PETRA was in the ancient world very important centrum for trade routes from Arabia and East towards the Mediterranean coast and Alexandria, and its flourishing time and the time of more flourishing Nabataean kingdom occurred after the reign of Alexander in the time of formation of Seleucid and Ptolemaic kingdoms after Alexander. In these circumstances the Nabataeans established strongly their reign in these areas and importantly they secured important trade routes from Arabia and Asia towards Mediterranean coast. Well known is their flourishing because of this important trade. Also important in the Nabataean history was trade of bitumen (or: asphalt) found in the southern parts of the Salt Sea, such bitumen (asphalt) trade was much contested by Egyptians and later by Romans, but in much of the time Nabataeans could secure such prosperous trade of bitumen. The Nabataean history thus includes much time of flourishing and prosperity, especially in the time that is clearly important for the writing of books currently included in the canonical Bible- the flourishing of Nabataean kingdom occurred after Alexander, thus during very important time for writing, telling and re-telling of the writings that we currently know as books of the canonical Bible. The Readers are advised to read more specialised studies concerning Petra and history of Nabataean kingdom. Reading of the Book of Obadiah easily confirms that the ancient capital Petra of the Nabataean kingdom there indeed is mentioned. The name of the prophet Obadiah is very similar to the known names of Nabataean kings OBODAS I, OBODAS II and OBODAS III. Furthermore, the Book of Obadiah especially writes of Edom and Edomites, this geographical area being mostly area of the Nabataeans. Concerning this special emphasis on Edom in the Book of Obadiah we can read, for example, words of Ehud Ben Zvi in Chapter 10 “Why was Edom singled out in Obadiah?” writing that “In the Book of Obadiah, Edom is clearly singled out among the nations for divine condemnation and judgment. In fact, Edom is the only nation explicitly named for judgment in this book. Moreover, Obadiah is the only book in the prophetic corpus that seems to consist, for the most part, of announcements of judgment against one single nation.” (1996, 230) These recent words of Ben Zvi much summarise in the current scholarly study well known fact of Book of Obadiah especially discussing situation of Edom and Edomites. In this Book of Obadiah the Greek translations write of PETRA; the reference to the Nabataean capital PETRA thus is here unmistakable! Thus identifies this geography also importantly Eusebius of Caesarea, comprehending this word PETRA in Obad 3 denoting the city PETRA. Further studies of traditions and translations of this Obad 3 make such identifying of the word PETRA occurring in this Obad 3 with name of the Nabataean capital PETRA very clear.
The Hebrew Bible here in Obad 3 writes of
SKNJ BHGWJ SLY MRWM SBTW
The Rabbinical tradition has devotes considerable attention to these words in their minute studies of letters and words of Hebrew Bible, the Masora finds meticulously parallels to both words SKNJ AND ALSO TO word BHGWJ in this statement of Hebrew Bible. The Masora thus finds parallels for the SKNJ in Jer 49:16, Deut 33:16 and Micah 7:14; and to the word BHGWJ the Masora finds parallels in Jer 49:16 and notoriously in Song 2:14. The Rabbinical study of the text of Hebrew Bible thus devoted considerable attention to these details of Hebrew text, finding parallels to both of these words SKNJ and ALSO to the BHGWJ in the text of Hebrew Bible. The Jer 49:16 writes in the Hebrew Bible well known and often studied very close parallel, writing
TPLZTK HSJA ATK ZDWN LBK SKNJ BHGWJ HSLY TPSJ MRWM GBYH KJ TGBJH KNSR QNK
These words of Jer 49:16 write well known parallel to the Obad 3, and in this Hebrew text important difference is the writing of TPLZTK and TPSJ in this Jer 49:16, the other words in this statement of Jer 49:16 writing very clear parallel to Obad 3. Greek Bible translates this text in Jer 30:10 with words E PAIGNIA SOU ENEKHEIRESEN SOU, ITAMIA KARDIAS SOU KATELUSEN TRUMALIAS PETRON, SUNELABEN ISKHUN BOUNOU HUPSELOU. Attentive Readers discover in this statement of LXX Jer 30:10 (=MT Jer 49:16) interestingly words ITAMIA KARDIAS SOU where straightforwardly are found letters R-K-M (RAKAIM) that for ancient Readers unmistakably referred to the ARAMAIC name of that Nabataean capital REQEM, its GREEK name PETRA also found in this statement of LXX Jer 30:10 in words TRUMALIAS PETRON. The city Petra was in the time of writing of these Greek translations truly famous among people of Eastern Mediterranean, the Petra being capital of the Nabataean trading empire, well known also among merchants of Alexandria. Composing Greek translation of Jer 30 thus containing unmistakable reference to the ARAMAIC name of that capital often denoted with its Greek name PETRA thus is in this Jer 30 important textual detail: this LXX Jer 30:10 thus notices the Greek name of that city PETRA and ALSO notices the ARAMAIC name of that city, RQM (Reqem). This is much emphasised because of LXX Jer 30:9 beginning with word MIKRON that also contains these letters R-K-M when read backwards. This finding of mention of the ARAMAIC name REQEM is importantly here in LXX Jer 30:9-10 written in the translation of words of BHGWJ SLY that also Obad 3 translates with PETRA; thus is here in LXX Jer 30:10 translated ZDWN LBK SKNJ BHGWJ SLY with Greek words ITAMIA KARDIAS SOU KATELUSEN TRUMALIAS PETRON. Comparison with Jer 49:16 (=LXX Jer 30:10) thus is VERY important, thus also noticed by the ancient Rabbinical scholars. Detailed comparison with the clear parallel in Jer 49 thus substantially contributes to comprehending this Obad 3 and its referring to Petra-Reqem. Comparisons following the ancient Rabbinical scholars further motivate such identifying of this Obad 3 writing specific reference to the Petra-Reqem; comparison with the details of Song 2:14 writing parallel to the Hebrew BHGWJ HSLY makes this identifying further very clear. The Song 2:14 writes in Hebrew Bible the words
JWNTJ BHGWJ HSLY BSTR HMDRGH HRAJNJ AT MRAJK HSMJYNJ AT QWLK KJ QWLK YRB WMRAJK NAWH
Because of the special (often mysterious character) of the Song of Songs, merely some cearly observable textual details of this statement in Hebrew Bible here are noticed. The writing of BHGWJ HSLY writes here CLEAR parallel to the BHGWJ SLY in the Obad 3. Textually, in this Song 2:14 such BHGWJ HSLY is compared and specified with B...B, thus further writing of BSTR HMDRGH, and this word HMDRGH clearly contains reference to the letters R-G-M thus referring to the well known Aramaic name REQEM of the Nabataean capital now better known with its Greek name PETRA. Importantly, this statement in Hebrew Bible writes of JONA, also the Greek translations here writing of PERISTERA. Notorious is also this statement emphasising clearly SHEMA tradition (with the Hif. HSMJYNJ) and also visual appearances MRAJK with the Hif. MRAJNJ (of RAH). Notoriously this word MRAJK, here written form of MRAH with suffix of sg.2 denotes visions and visual appearances, also contains consonants R-K-M that unmistakably refer to Aramaic name REQEM of the Nabataean capital. Thus reference to name REQEM in the Hebrew Bible Song 2:14 writing words HMDRGH, MRAJK and further WMRAJK is here truly clear. Because of the truly mysterious character of the Biblical book of Song of Songs, this important statement of 2:14 can not here further be commented. Importantly, tradition of JONA and SELA is also found in Jeremiah 48:28 writing in Hebrew bible that
YZBW YRJM WSKNW BSLY JSBJ MWAB WHJW KJWNH TQNN BYBRJ PJ PHT
This writing of Jer 48:28 importantly thus connects JONA and SELA writing of SKNW BSLY, also this paralleling Obad 3 and the notorious writing of Song 2:14. Importantly, this statement is clearly addressed to Moabites, the Jer 48:1 beginning with HWJ AL NBW. The Greek Bible translates here, importantly, with words EI EN KLOPAIS SOU EURETHE, OTI EPOLEMEIS AUTON; KATELIPON TAS POLEIS KAI OKESAN EN PETRAIS OI KATOIKOUNTES MOAB, EGENESTHESAN OS PERISTERAI NOSSEOUSAI EN PETRAIS STOMATI BOTHUNOU (LXX Jer 31:27b-28, for MT Jer 48:28). Importantly, this Greek translation writes of OIKEIN, EN PETRAIS, KATOIKEIN and importantly makes comparison with doves writing concerning OS PERISTERAI where the Hebrew Bible writes of JONA. This tradition of Jer 48:28 thus clearly furthers understanding of Jer 49:16 and Song 2:14 that in the Rabbinical Masora have been emphasised containing parallels with Obad 3. The comparisons of Obad 3 writing the BHGWJ SLY following ancient Rabbinical Scholars thus find important parallels in Jer 49:16 and Song of Songs 2:14, and both of these text very clearly make reference to Petra-Reqem! The Rabbinical tradition of Masora further finds parallels in for the Hebrew SKNJ word in this Obad 3 in Jer 49:16, Deut 33:16 and Micah 7:14. Attentive reading of details of these words further much emphasises references to REQEM-Petra. The Deut 33:16 writes words SKNJ SLH and importantly begins WMRAS HRRJ-QDM where clearly consonants R-Q-D-M are written, thus referring clearly to the ancient name REQEM of Petra. Importantly, Deut 33:16 further writes words WLQDQD and the following Deut 33:17 writes WQRNJ RAM QRNJW BHM, also in these words of Hebrew Bible are the consonants R-Q-M found, emphasised because here also writing LW WQRNJ where letters R-Q-L are found (the Greek Bible interestingly here writes also of TA DEKTA TO OFTHENTI EN TO BATO). Thus comparisons with ancient Rabbinical scholarship studying the Obad 3 with parallels in Hebrew Bible much further finding here in Obad 3 unmistakable reference to city PETRA-REQEM.

Studying ancient Translations of the Obad 3 further argue for finding here reference to then truly famous Nabataean capital PETRA-REQEM. The Greek translation of Obad 3 writes here that
HUPEREFANIA TES KARDIAS SOU EPERE SE KATASKENOUNTA EN TAIS OPAIS TON PETRON HUPSON TEN KATOIKIAN AUTOU LEGON EN KARDIA AUTOU TIS ME KATAKSEI EPI TEN GEN
Here described EN TAIS OPAIS TON PETRON often is comprehended to notice dwelling in clefts of rock- and this very well describes the character of the buildings of Petra, mostly carved in stones. There are smaller habitations and larger places, even places clearly resembling sanctuaries carved in stone, these becoming more and more known after the rediscovery of Petra by Johann Ludwig Burchard in 1812 and thereafter somewhat often described, and in Paris were published detailed drawings of monuments of Petra by Leon de Laborde in 1830. Many studies have been devoted to Petra and ancient culture of Nabataeans; and currently Petra is known, among else, from the films of adventures of the famous archaeologist Indana Jones. For modern audience, the monuments of Petra have been thus recently often depicted and also this makes understandable this Greek Bible translating SE KATASKENOUNTA EN TAIS OPAIS TO PETRON describing clefts of rocks. Importantly, reference to the PETRA-REQEM is easily also found considering the Targumic translation of this Obad 3. Targumic translation of Obadiah 3 writes (ed. Sperber)
RSY LBK ATYJK DAT DMJ LNSRA DSRJ BSNJ KJPA BRWMA MWTBJH AMR BLBJH MN JHTJNNJ LARYA
This Targumic translation writes words LNSRA DSRJ BSNJ KJPA that contain also notorious interpretation, translating the statement of Hebrew Bible writing of the BHGWJ SLY. Importantly, here is found letters DSRJ that straightforwardly is identified to refer to the name DHUSHARA, the highest deity of Nabataeans. This Targumic translation thus clearly refers to Nabataean culture and religion, noticing here unmistakably the DHUSHARA, even if in this statement making comparison with eagle/falcon that is dwelling in clefts of rock or cliff in heights (the MT more writes of such NSR in v.4). Targumic translation commences this statement with the RSY (for MT writing of ZDWN) that is found containing reference to Seir, a city also identified with Petra by some scholars. Studies of the ancient Translations of the Obadiah 3 thus further emphasise that this Obadiah 3 was by ancient writers comprehended to make reference to Petra-REQEM of Nabataeans.

Much of the current Forschungslage concerning identifying the place SLY (Sela) is summarised by Ehud Ben Zvi “On the location of Sela, see, for instance, Knauf-Belleri (1995:110); Finkelstein (1992:160-161); Lindner (1992:143-44); Bienkowski (1990; esp. pp. 91-95); Bartlett (1989: 51-52); and Hart (1986). The traditional identification of Sela with Petra (see Eusebius; cf. LXX; and Negev (NEAEHL, vol. 4:1181a)) has been generally abandoned. The tendency today is to identify Sela with Khirbet es-Sil. If so, this Sela was in the vicinity of Buseirah (bib. Bozrah), which is another city referred to in Obadiah, and most likely the capital of Edom during the later Iron II period.” (1996, 60 n.76). Importantly, Ben Zvi writes detailed study of the meanings of the word Sela in Hebrew Bible (1996, 61) finding that such Sela might refer to a rock, a place of refuge (so in 1Sam 23:25 and 2 Sam 22:2), also a place undesirable for human dwelling or a place very advantageous for human dwelling, a stronghold (so in Prov 30:26 and Isa 33:16); and Sela may occur as word-pair to HR (e.g. Isa 42:11 and 1 Kings 19:11), so also in Obadiah (see Obad 8, 9, 16, 17, 19 and 21) (Ben Zvi 1996, 61). The Book of Ehud Ben Zvi “A Historical-Critical Study of the Book of Obadiah” (1996, BZAW 242) is one recent extensive scholarly monograph of the Book of Obadiah and research concerning Book of Obadiah. (Of course, readers of Bible also remember that in numerous Psalms is written the word SLY, and in the context of Psalms meaning of word SLY is much debated; and such occurrences in the Psalms of Hebrew Bible of word SLY clearly makes study of SLY of much wider interest; and modern translations of Psalms often merely transliterate this word “Sela”. Readers easily find this word SLY “Sela” written in Psalms and might conduct further research and especially refer to numerous studies of Psalms of Hebrew Bible. Such studies of Obadiah, Sela and Psalms are also reflected in recent research tradition concerning some manuscripts of Cairo Genizah, described e.g. by Norman Golb “The Music of Obadiah the Proselyte and his Conversion” (Journal of Jewish Studies 18) and some recent studies- importantly, a special session was devoted to music of this Obadiah in the Fourth Congress of Jewish Studies in Jerusalem (1965), pieces of this music identified in some Medieval Mss.- and the interested Reader will find many articles and studies concerning this research; importantly, this interestingly parallels the emphasising of SHEMA (hearing) tradition clearly in Obadiah 1.)

Study of the ancient traditions of parallels for Obad 3 in the Hebrew Bible and study of ancient Greek and Targumic translations of the Obad 3 thus make very clear that Obadiah 3 makes clear and unmistakable reference to the capital Petra-REQEM of the Nabataeans, this much following such comprehension by Eusebius of Caesarea and many modern scholars writing of Bible and interpretation of Book of Obadiah. Thus in the Book of Obadiah the name of the prophet Obadiah interestingly parallels the name of Nabataean kings OBODIAS I, OBODIAS II and OBODIAS III and the reference to SELA-PETRA in Obadiah 3 clearly refers to the famous and flourishing capital PETRA-REQEM of the Nabataeans. The Book of Obadiah thus describes many important details of ancient Nabataean culture and religion and culture in the Nabataean capital Petra-REQEM.

The words SKNJ BHGWJ SLY of Obadiah 3 thus have been studied in much detail and found substantial arguments for comprehending these words describing Petra-REQEM and culture and religion in Petra-REQEM. Especially thus have been studied the word SLY of Hebrew Bible. Also clearly now has been established these words referring to some place, place of dwelling or place of occurrences and appearances. Further study of the words SKNJ BHGWJ SLY thus more specify the character of this place SLY of habitation, dwelling, occurrences or appearances. Already have been studied the parallels to these words BHGWJ SLY noticed in the Rabbinical Masora. Importantl knowledge is found further considering Targumic translation of the Obad 16 where is written WJSTLYMWN that is form of word SLYM. Usually this is comprehended to notice ruin and destruction, but further knowledge is, of course, found more generally studying writing of such SLYM in the Targum of XII Prophets (Concordance A. Houtman II,294-5). Thus is found that in Hab 1:13 SLYM translates Hebrew BLY, in Hab 1:4 SLYM translates KTR and in Nah 3:11 such SLYM translates the YLM of Hebrew Bible. Clearly such words of BLY and YLM are important in context of containment and containing, and Olam containers; this much clarifies Targumic comprehension of SLYM word. Targumic translators thus emphasise important connection of Obad 3 and Obad 16- interestingly, also the Greek translators have emphasised connection of Obad 3 and Obad 16 and notoriously, they write in Obad 16 description of wine drinking on the God’s holy mountain, this emphasising currently studied comprehension of BHGWJ SLY denoting special wine cups and cups. Further parallels are, notoriously, found easily in the Hebrew Bible when the word HGJ is considered: one of the books of the Twelve Prophets is the Book of HAGGAJ, written in the Hebrew Bible with name HGJ. Even if parallels to such SKNJ BHGWJ SLY in Hebrew Bible might be merely few, even therefore following the Rabbinical and modern scholarship, the Book of prophet Haggaj clearly deserves to be here noticed already because of its writing the name of the prophet Haggaj in Hebrew with letters HGJ. The current Author Pasi K. Pohjala has already published new and modernised Translation of the Book of Haggaj (2008) where the word HGJ was studied for better comprehension of the whole book of Haggaj. This comprehension of word HGJ also now centrally contributes to understanding the Obad 3, the Obad 3 writing the notorious words SKNJ BHGWJ SLY in the Hebrew Bible. The introduction to the Book of Haggaj in the Translation of Pasi K. Pohjala 2008 writes
“The translating of the name HAGGAJ to be CRYSTAL CUP is easily motivated considering the word HWG that denotes to draw round, make a circle (like circle, vault of heavens) or vault, esp. vault of heavens, or even explicit being circle-instrument (MHWGh, this in Isaiah 44:13) (see the normal Old Testament lexica). And the similar HQ or HQQ denote bosom. Notable is that hGh denotes to moan, utter and speak, esp. in the Isaiah 8:19 hMZPZPJM WhMhGJM denoting those who observe (ZPH)-who observe in hGh method, observing in cups. Lexica know also that HGG in Syriac can be rendered phantasma vidit, somniavit (Payne Smith)! And the word NhG denotes to drive, conduct, especially giving advises to conducting and movements; and we know that lecanomancy was often practised for finding advises (see OT lexica). Thus, it is easily concluded that HGJ denotes a crystal cup, transparent like vault of heavens, and circular, being used for observations. This reading is in this Book important, because the Book of Haggaj explicit describes JESUS THE HIGH PRIEST MAKING OBSERVATIONS IN SUCH CRYSTAL CUP; obviously, this so much reminds of the Christian GOSPELS where Jesus is described having instituted the ritual of Cup (i.e. Eucharist); obviously this Book of Haggaj is therefore of special importance for providing good ideas for discussing the historical background for such Ritual of Cup, its meaning and its content. On the ground of this Book of Haggaj, we can VERY STRONGLY argue, that SEEING VISIONS IN THE CUP, making visual observations in the cup was central element also in the Ritual of Cup that was instituted by Jesus of Nazareth, in accordance with the accounts in Christian Gospels” (Pasi K. Pohjala: New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and many Psalms. Bible Describes Magnified Visions from Glass Bowls (Verre Et Bible 2, 2008), pp.210-211). Important parallels in the Book of Haggaj are thus easily found. The Hag 1:3-4 writes that WJHJ DBR H’ BJD HGJ HNBJA LAMR HYT LKM ATM LSBT BBJTJKM SPWNJM WHBJT HZH HRB. This statement of Hag 1:4 writes of LSBT (JSB) comparably to Obad 3 writing of SKN in the SKNJ BHGWJ SLY. Writing of stones and comparisons of measures is interestingly noticed in Hag 2:15-16 WYTH SJMW NA LBBKM MN HJWM HZH WMYLH MTRM SWM ABN AL ABN BHJKL JHWH MHJWTM BA AL YRMT YSRJM WHJTH YSRH BA AL HJQB LHSP HMSJM PWRH WHJTA YSRJM. Here traditions of JQB and ABN clearly echo traditions of Jacob (and Esau) and ABN or Sela stones.

Study of the text of Obadiah 3 in the Hebrew Bible and its ancient Translations and interpretations further makes clear the Obadiah 3 actually writing detailed and notorious description of specific place, describing cups and bowls being places of occurrences and appearances. The Obadiah 3 begins writing in Hebrew Bible that ZDWN LBK thus clearly writing of Sidonian glass vessels of clear glass, of convex form. The ZDWN clearly refers to the name of the famous centre Sidon of glass production (see also BDB 267-268); here Greek translations render this expression with writing of HUPEREFANIA TES KARDIAS SOU. Thus the Greek translations of this text notice the FAINEIN describing visual appearances and attentive ancient Readers found in this word HUPEREFANIA also letters referring to the Efa-measure, that is, in this word HUPEREFANIA the Greek translation refers to container and measure Efa AND refers also to FAINEIN visual appearances observed- these notices are especially important considering the ancient lectio continua where Readers truly had to ponder finding words appropriately. Greek translations thus write here for the ZDWN notices of visual appearances and notices of container- clearly the Greek translators thus have considered here Sidonian good quality glass vessels where visions were observed. The Hebrew text here writes the words ZDWN LBK that especially refers to the Hebrew word LBN that so often refers to substance white glass and white glass vessels. Such writing of white glass vessels together with name Sidon unmistakably for the ancient Readers referred to important centre of glass production, Sidon, and its high quality glass products, vessels and bowls, where visions were seen. Attentive Readers easily find that thus the word LBN IS WRITTEN in the text of Obadiah in the Hebrew Bible. Thus is written in the Obad 12 AL TSMH LBNJ JHWDH BJWM ABDM WAL TGDL PJK BJWM ZRH, and further is found written in Obad 20 that GLT HHL HZH LBNJ JSRAL. Importantly, thus in Hebrew Bible the book of Obadiah actually does write such formulas containing LBN together with name of a place, the Obad 20 writing of word LBN together with name “Israel” and the Obad 12 writing thus LBN together with name “Judah/Jehuda”. Attentive Readers thus compare the Obad 3 beginning ZDWN LBK with these statements in Obad 12 and Obad 20 and thus confirm that also this Obad 3 unmistakably writes name of place Sidon and writes also concerning LBN word. Thus is easily found with simple comparisons that Obad 3 commences with writing of Sidonian glass vessels. Targumic translations further confirm this comprehension of these words beginning Obad 3, Targumic translations here writing of RSY LBK ATYJK. These words often are comprehended describing how wickedness of hear has been deceiving them, following often written comprehension of the RSY word. However, attentive Readers remember here that the whole Book of Obadiah emphasises the SHEMA traditions, thus from the beginning of Obad 1, the Hebrew Bible writing of SMWYH SMYNW, similarly also Targumic translation writing of BSWRA SMYNA: these introductions to this Book of Obadiah clearly emphasise the word SMY and SHEMA traditions and this is truly important reading this Targumic translation of Obad 3 commencing RSY LBK ATYJK- here are exactly found letters SY commencing this statement in Targum. These letters SY connect this beginning to the emphasised SHEMA traditions of the Introduction of Obadiah in Obad 1, writing of SMY, and also the meaning of letters SY emphatically describe voices and utterances, the Shoah describing cries and crying, but SY also describing loud voices from pipes of glass blowers. Importantly, the SWA words of Hebrew Bible and Targum describe emptiness, hollow and thus describe importantly empty place that can be receptacles, containers, and bowls and vessels. Thus is easily found that also the Targumic translation here renders these words beginning Obad 3 with connecting these with glassware and glassblowing, the Targumic translation emphasising here loud voices from pipes of glass blowers and utensils of blown glass, such utensils that the ancient Sidon was very famous for in the Ancient World and thus well known also to the translators of these Targumic texts. This comprehension is much supported further studying the famous parallel of this Obad 3 in the Jeremiah 49:16 that writes in the Hebrew Bible words TPLZTK HSJA ATK ZDWN LBK. Easily this statement of Jer 49:16 is seen to closely parallel the beginning of Obad 3 although this Jer 49:16 writing of TPLZTK. Ancient Readers here easily found reference to luxurious gold-glass utensils, the PLJZA noticing gilt or bronzed and often used for describing vessels and containers (see Jastrow 1181 where also importantly reference to Arab. Falaz is found). Easily, in the word PLZ are found letters PL and ZL, these emphasising PJL bowls (cf. Greek FIALE) and ZL shadows and shadowy visions! In the Jer 49:16 such writing of PLZ much specifies writing of this text to be description of utensils and vessels.

Further comprehension of the SKNJ BHGWJ SLY thus emphasises comprehending this Obad 3 specifically being description of visions from cups and bowls. The SKN is usually comprehended from its meaning of SKN “dwell” or “inhabit”, but the SKN word importantly also denotes the Divine Shekina. Attentive Readers thus consider this statement writing SKNJ B- where thus is found the B denoting place of occurrences or place of appearances (comprehension of B denoting here instruments is less obvious). Attentive Readers thus consider here finding description of place of occurrence and appearing of the Divine Shekina. Importantly, Targumic translation of Obad 2 concludes with words BSJR AT LHDA where is noticed OT visual sign appearing in SJR cup or container- also here it is thus important to read the complete context of statements! The Greek translation here writes of KATASKENOUNTA EN TAIS OPAIS TON PETRON HUPSON KATOIKIAN AUTOU
Importantly, the Greek translations have thus attempted clearly to convey further the important letters SKN found in Hebrew Bible, writing KATASKENOUNTA that is well understandable for Greek speakers; however, for readers fluent in Greek AND Hebrew, such KATASKENOUNTA alerts of letters SKN that so famously refer to the divine Shekina. Also the specifically here written KATA-SKENEIN is clearly in this context important, because such KATA here written includes the letters ASKE and ASKOS, these Greek words denoting containers, utensils and boxes. Targumic translation here writes the notorious words DAT DMJ LNSRJA DSRJ BSNJ KJPA BRWMA. These words of Targum clearly refer to Dhushara, the important deity of Nabataeans, and importantly, these words notice similitude DAT DMJ. The Targumic translation writing here DSRJ BSNJ KJPA writes notorious details. The KJPA often denotes chambers (J 635)- but the KP words often denote different places of containing, so also noticing hands and palm of hands (see J 657). The BSNJ in Targum also notices rocks and cliffs (see J 1607) but well known usually the SNH and SNJ denotes two, twice and doubling. These words of Targum thus can be read noticing similitude with falcon that habits in clefts of cliffs in the heights; but these words of Targum more importantly can denote in writing the DAT DMJ LNSRJA DSRJ BSNJ KJPA BRWMA word in Targum that
a visual OT sign that is similitude of DHUSHARA in form of falcon, so appearing in magnifying (or doubling) utensil-container (trl. Pasi K. Pohjala 2010)
Easily thus is found in this Targumic translation description of visual appearance of Nabataean deity DHUSHARA appearing in magnifying bowl-vessel. This is, of course, importantly in Targum written interpretation of these words SKNJ BHGWJ SLY of Hebrew Bible. Clearly Targumim thus interpret such Hebrew Bible writing of Shekina interpreting this Shekina in the context of Nabataean religion, writing thus in interpretation of Nabataean deity DHUSHARA. For the history of religions it is thus very interesting to find detailed ancient attestation of name of Nabataean deity DHUSHARA so clearly an unmistakably attested here in Obad 3, thus clearly containing in Nabataean context understandable interpretation of mention of Shekina better known in the tradition of Hebrew Bible. It is thus highly important that TARGUMIC translation of this book of OBADIAH thus clearly attests knowledge of Nabataean religion, writing of Nabataean deity DHUSHARA.

Further important knowledge for comprehension of this Obad 3 is found with comparisons of Obad 16 where is explicit describes cups, appearances and drinking. The Greek Translation of Obad 16 writes words
DIOTI ON TROPON EPIES EPI TO OROS TO HAGION MOU, PIONTAI PANTA TA ETHNE OINON PIONTAI KAI KATABESONTAI KAI ESONTAI KATHOS OUKH HUPARKHONTES
This Greek translation of Obad 16 clearly describes wine drinking in the holy mountain of God; and notoriously, the specific idea of drinking WINE is here interpretation of the Greek translators, such words not supported in the Hebrew text. However, the Greek translation of Obad 16 thus emphatically writes description of drinking wine in God’s holy mountain. Interestingly, Greek translations write here words EPI-EPI, writing of EPIES EPI TO OROS, this textual detail of EPI-EPI here clearly emphasising connection of mountain, rocks and wine, wine-drinking; and this clearly parallels comprehension of Obad 3 writing BHGWJ SLY thus describing containers and cups of stone material. This textual detail of EPI-EPI written in Obad 16 importantly parallels Obad 3 writing Aorist of EP-AIRO stating that EPERE SE KATASKENOUNTA. The Obad 3 writing KATAKSEI is clearly echoed in Obad 16 writing PIONTAI KAI KATABESONTAI. Furthermore, Obad 3 writes of HUPSON KATOIKIAN AUTOU and Obad 16 notices EPI TO OROS. Thus it is very important to notice that Greek translators of Obadiah clearly have written in their translations of Obadiah 3 many references and parallels with Obadiah 16 where the Greek translators explicit and in detail describe wine drinking on the Holy mountain of God. Thus the Greek translators clearly have indicated that Obad 3 essentially is connected to descriptions of wine drinking in holy Mountain of God.

Thus is arrived to translation of Pasi K. Pohjala 2008 of the Obadiah 3. The text of Obadiah 3 thus describes in the context of religion in PETRA specifically magnifications seen from Sidonian cups, the Targumic translation importantly noticing manifestations of Nabataean deity DHUSHARA in these cup-visions in likeness of falcon. Thus is the current study of Obadiah 3 to be concluded with quoting Summary by Pasi Pohjala 2008 of the Book of Obadiah of Old Testament:
“3 SIDONIAN KS cup of SA blown glass, water container, RM magnifies heights, for Tora knowledge 4 FALCON seeing method (cf. Horus, Egyptian deity) in KB GLOBULE cup of jam waters magnifies to GBH heights producing bina understanding” (Pasi K. Pohjala: New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and many Psalms. Bible Describes Magnified Visions from Glass Bowls (Verre Et Bible 2, 2008), p. 204).

OBADIAH v.4 New Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“that container vessel (AM) makes such heights (GBH) like those of Falcon (cf. Egyptian Horus): thus the vessel container (AM) makes knowledge (bina), it is globule container of waters (KBJM): there waters produce (QN cf. Qain), that is prophesy from waters (KMSM) in such illumination (AR) of that instrument (JD)- tere is prophesy of God (neum)” (Translation of Obadiah 4 by Pasi K. Pohjala 2008).
COMMENTARY The Obadiah v.4 continues the important writing of Obadiah 3 that describes the PETRA-REQEM-SELA and its culture. The division into verses being later invention and often merely disturbing the reading of text in its OWN context, also here it is truly necessary to consider the whole context of Obadiah 3-4-5 and the whole Book of Obadiah when attempting to comprehend the text we currently (following a certain although well established tradition) name the text of Obadiah 3. The Obadiah 3 writes the notorious words of culture of PETRA, writing of the SKNJ BHGWJ SLY MRWM in Hebrew Bible, this referring to the culture of cup and bowl divinations of PETRA-SELA and there appearing visual manifestations, especially comparison with the Book of Haggaj (in Hebrew written HGJ) was found to be truly central for comprehension of this Obadiah 3. The Obadiah 4 continues this writing, in Hebrew Bible writing words
AM TGBJH KNSR WAM BJN KWKBJM SJM QNK MSM AWRJDK NAM JHWH
Studying this text in its OWN context reveals truly notorious ideas here expressed. The foremost notorious finding in this text is that this text and translation traditions refer to names of then well known deities. The Targumic translation of this text notoriously mentions the truly famous female deity ATARSAMAIN, in many cultures better known female deity ISHTAR who was truly famous in the Ancient world and whole cult was very widespread in ancient world. The Targumic translation of Obadiah 4 thus continues naming and describing deities known in religious culture of PETRA-REQEM, the Obadiah 3 so importantly in Targumic translation describing that Nabataean deity DHUSHARA manifests in appearance like Falcon in magnifying bowls. Targumic translation thus notoriously emphasises in this Obadiah writing of many important Nabataean deities, in the Targumic translation the text currently named Obadiah 4 writing of another very important and famous deity ATARSAMAIN (ISHTAR). This writing of Obadiah 3-5 thus is truly notorious for better comprehending Nabataean religion, especially for its knowledge of many well known ancient deities and cults, undoubtedly the wide and lively Nabataean trade connections importantly thus enhancing knowledge of many ancient religions.

The Hebrew Bible writes words
AM TGBJH KNSR WAM BJN KWKBJM SJM QNK MSM AWRJDK NAM JHWH
Targumic Translation of these words in context of Obadiah 3-4 write
AMR BLBJH MN JHTJNNJ LARYA (4) AM TRJM KNSRA WAM BJNJ KWKBJA TSWJ MDWRK MTMN BMJMRJ AHTJNK AMR JWJ
Attentive Readers in this Targumic translation of Obadiah 4 find letters ATSWJM that unmistakably denote the famous deity ATARSAMAIN, famous female deity, such selection of letters in this Targumic translation emphasised by that so is continued writing of the “stars” KWKBJA, coherently with the idea of “heavens” also echoed in the name of ATARSAMAIN. In the Nabataean religion thus was emphasised ATARSAMAIN (ISHTAR), truly famous ancient female deity. Importantly, also the Hebrew text contains letters of NKWKB where easily is seen reference to “Nekeva” word that is usual word denoting female quality and female individuals, although clear reference to ISHTAR in Hebrew text cannot be detected. Attentive Readers find further truly important details in this Targumic translation, finding the HTN words in THIS context of Obadiah 3-4 clearly emphasised: the conclusion of v.3 writes MN JHTJNNJ and v.4 concludes (notably mentioning the Divine Memra) BMJMRJ AHTJNK. Importantly, these translate Hebrew Bible writing Hifil of JRD, writing MJ JWRDNJ and AWRJDK. Notoriously, ancient Rabbinical scholars have devoted special attention to such JRD words in finding parallels in Masora to such AWRJDK in Hebrew Bible, therefore referring to 1 Sam 30:15 and the important parallel in Jeremiah 49:16. These writings of JRD-HTN thus contain some truly notorious ideas here noticed in the Targumic translation. Such words HTJ are known to denote putting down or putting to rest (J 512), but for every attentive Reader it is clear that such HTN words usually refer to some notices concerning partnership, family relations, marriage (see J 512-4 and the usual lexica), such meaning usually noticed in HTN words of Biblical Hebrew and even currently in Modern Hebrew. The Targumic translation of Obadiah 3-4 thus unmistakably refers to idea of partnership (or marriage) of DHUSHARA and ATARSAMAIN. Emphasised mentions of HTN words in Targumic translations of Obadiah 3-4 with noticing the names of ATARSAMAIN and DHUSHARA make this unmistakably clear to attentive Readers.

The Hebrew text notices prophesies writing of the AM TGBJH...NAM H’ where are the AM...NAM (Neum) words emphasised. Such writing of AM...NAM (neum) importantly in this context is continued in v.5 writing of AM GNBJM that also was found to refer to prophesy and prophets, to MG NBJM, the “magicians, prophets”. These notices thus specify reading of the AM TGBJH to contain specific references to prophesy and prophesies. Especially is notable the letters –JH that are to be compared with the name Obadiah written YBDJH also writing the JH letters referring to JH deity. This writing thus deserves special attention. The GBJH words denote uppermost heights and heights, but importantly the GB words notice generally something convex, especially ponds and cisterns for collecting water (J 203). The GB-JH or GBJH words thus refer to some descriptions of heights and uppermost heights connected with water places, water containers- such can, obviously, be created by magnification to huge heights in bowls and cups that contain water. Attentive Readers see that actually such GB words are emphasised in THIS CONTEXT of the Hebrew Bible, the v.4 writing of AM TGBJH, the v.5 writing JGNBW, further the v.7 writing of YD HGBWL and the v.9 writing of WHTW GBWRJK. These writings in Hebrew Bible thus emphasise the GB words in Obadiah 4-9, importantly writing of GBWRJK and HGBWL and GB-JH. Easily is thus comprehended that such writings of GB words here emphasise connecting water containers, bowls, and especial heights and huge measures. Importantly, such GB words in THIS context continue writing of the very important HG word in Hebrew Bible v.3 writing of SKNJ BHGWJ SLY that was seen to notice crystal cups in Petran religious culture, also the v.7 writing of HG letters in YD HGBWL. The HGWJ and GB or GB-JH thus emphasise in this Obadiah 3-4 writing of divine cups, divine crystal cups. Further important is the word AM here written. Such words can denote “if”, thus here often translated, but another very usual meaning of AM and AWM words is “mother” and “womb” (a certain kind of miraculously productive containing place “womb”). Such mention in Hebrew Bible AM GB-JH thus unmistakably refers to some places of containment, and importantly, to female productive fertility that the Targumic translation here emphasises referring to ATARSAMAIN-ISHTAR. These words are here unmistakably very well formulated and contain many very important religious references whose importance might never be understood to modern Readers; but here described ideas already contain some very substantial ideas in this Text described! The AM, especially, is here connected to prophesy and prophetic utterances, writing of NAM (neum)...AM GB-JH...AM GNBJM. (Especially it is worth here further pondering why such words AM GB-JH together here are written.)

The notorious importance of such writing of AM TGB-JH beginning this Obadiah 4 in Hebrew Bible becomes much emphasised when comparing this text with its parallel Jeremiah 49:16 (thus following ancient Rabbinical scholars), the Jer 49:16 writing
TPLZTK HSJA ATK ZDWN LBK SKNJ BHGWJ HSLY TPSJ MRWM GBYH KJ TGBJH KNSR QNK MSM AWRJDK NAM H’
This parallel of Jer 49:16 thus writes NAM (neum) denoting the prophesy but instead of writing the word AM (that unmistakably refers to Neum) this Jer 49:16 writes of KJ word. This text also further notices the GBJH word, in this statement of Hebrew Bible this referring to the GBYH that more refers to heights, high places, hills and mountains. Small textual difference thus convey to Readers important differences of meaning- every letter of Hebrew Bible is precious- and thus the Obad 4 emphasising AM TGBJH much more emphasises containers and containment, especially the GB-JH that in the context of book of Obadiah conveys special meaning because of name YBDJH. Moreover, Readers might ponder here also reading of AMT GB-JH KNSR RWAM BNKWKB MSM QNK MSM AWRJDK NAM H’ where is rather found description of truthful seeing in Divine GB cup manifestation of “female Nekeva” in appearance of Falcon- such being prophesy of waters for zealots of God, God in such Neum prophesy from waters (MSM) bringing down (such manifestation)- such reading of course, could be supported from Targumic translation of manifestation of ATARSAMAIN-ISHTAR deity; this reading would specifically specify here manifestation of female “Nekeva”; but the found emphasising of AM GB words rather here emphasise containers and visual appearances, such AM words in this context so specifically written.

Importantly, the comparison of AWRJDK word with parallel in 1 Sam 30:15 emphasises rituals of divination and making inquiries in divination, the 30:15 writing of WJAMR ALJW DWD HTWRDNJ AL HGDWD HZH where is written Hifil of JRD, these words of David notoriously writing of AL HGDWD that contains the HG-DWD (this being important also for current reading of BHGWJ SLY in Obad 3) but is usually read of GDWD comprehended as “troops”. Importantly, in this context of 1 Sam 30 usual comprehension clearly notices making inquiries in divination and thereby finding answers, the 30:7-8 writing of divination by the device Efod (whose constitution is much discussed with various argumentation although clarity seems unattainable), writing of
WJAMR DWD AL ABJTR HKHN BN AHJMLK HGJSA NA LJ HAPWD WJGS ABJTR AT HAPWD AL DWD WJSAL DWD BH’ LAMR ARDP AHRJ HGDWD HZH
This describes clearly David’s making inquiries in divination by the help of Efod (whatever the “Efod” divinatory device might be), and finding thereby answers to these questions, and this statement is usually so comprehended (see the usual translations, KJV, RSV, NRSV etc.). It is thus very important that ancient Rabbinical scholars have compared this AWRJDK in Obad 4 in Hebrew Bible with this text of 1 Samuel 30 that so clearly describes David’s making questions to H’ in divination. It is also important to notice that the 1 Sam 30 describes the catastrophe that Amaleq had raided Negev and Ziqlag and David’s reaction to this catastrophe; importantly is in Obadiah 20 also noticed NGB (Negeb). Geographical detail is also mention of “river Besor” NHL HBSWR in 1 Sam 30 that can in this context of histories concerning Negev more specifically refer to some places around Busra (cf. numerous scholarly commentaries and research on details of 1 Sam 30), this further emphasising connection of these traditions with regions of Negev and Nabataeans and thus with the Book of Obadiah so importantly writing of culture and religion of Nabataeans and PETRA-SELA. This very importantly emphasises Rabbinical understanding of Obadiah 4 to contain references to practises of divination.

Greek Bible writes here words
EAN METEORISTHES OS AETOS KAI EAN ANA MESON TON ASTRON THES NOSSIAN SOU EKEITHEN KATAKSO SE LEGEI KURIOS
Greek Bible here writes of TON ASTRON that for many ancient Readers unmistakably could refer to cult of ISHTAR well known and still popular in Hellenistic times and their hugely syncretistic religions where Eastern ideas were brought to knowledge and religious practise in the Mediterranean world. This translating TON ASTRON here much emphasises Targumic translation of this statement referring to ATARSAMAIN-ISHTAR and the Hebrew text also noticing notoriously the “NKWKB Nekeva” female (deity). Also in this Greek translation notable are writing of EAN...EAN ANA where are letters of ANANA found, for many ancient Readers with knowledge of ancient Mesopotamian and Assyrian religions such letters could refer to important deity (“Ananna”) known in the syncretistic world of Hellenistic times. In the Greek translation such EAN ANA obviously refer also to v.1 writing of divination EKSAPESTEILEN ANASTETE KAI EKSANASTOMEN EP’ that translate the words SLH QWMW WNQWMH. Importantly, also the concluding v.21 such echoing writes KAI ANABESONTAI ANDRES. The beginning of this statement in Greek translation writing EAN METEORISTHES here clearly refers to META-OROS, high or “beyond limits”, and thus refers especially to Obadiah 7 EOS TON ORION EKSAPESTEILAN SE (for the YD HGBWL). Especially important here is reference to TO OROS SION in v.21, v.17, the Greek word NOSSIAN so clearly echoing letters of word SION, especially important in THIS context. Writing of the stars TON ASTRON here in the Greek translation can be compared with Baruch 3:34-6 writing
OI DE ASTERES ELAMPSAN EN TAIS FULAKAIS AUTON KAI EUFRANTHESAN EKALESEN AUTOUS KAI EIPON PARESMEN ELAMPSAN MET’ EUFROSUNES TO POIESANTI AUTOUS OUTOS O THEOS HEMON OU LOGISTHESETAI ETEROS PROS AUTON
This writing of Baruch 3:34-36 writes clearly emphasising monotheistic religion. The writing concerning stars (OI ASTERES) notices EN TAIS FULAKAIS AUTON. The Greek FULASSEIN denotes many activities of watching, guarding, preserving and keeping (alas, omitting EN would here convey meaning that stars were shining to those who observed stars, such easily comprehensible reference to ancient Chaldaean culture with well recognised knowledge of astronomy). (Some similitude with such EUFRAINOMAI and EUFROSUNE can be heard in Obadiah 3 writing of HUPEREFANIA and EPERE where E-P/F-R letters are central). Especially usual meanings of such FULASSEIN easily are found contrasted with Greek translation of Obadiah 5 writing of KLEPTAI, LESTAI, EKLEPSAN and TRUGETAI, this further emphasising connection of Book of Baruch and Greek translation of Obadiah. Baruch 3:17 also writes of OI EN TOIS ORNEOIS TOU OURANOU EMPAIZONTES KAI TO ARGUSION THESAURIZONTES that so much echoes the EAN METEORISTHES OS AETOS in Obadiah 4. Further it is important to notice that Philo of Alexandria makes clear references also to this Obadiah 4 in the Quod Deus Immutabilis Sit. In the Quod Deus 167 Philo quotes the very central PARA TO OROS POREUSOMETHA, this interpreting and continuing discussion of the PARA TO OROS PARELEUSOMETHA quoted from Num 20:17-20 in Quod Deus 145 in the discussion of Edom. This is especially studied in the current study of Book of Obadiah studying the v.7 EOS TON ORION EKSAPESTEILAN SE, and in the current study of Obadiah 4 some details of Philonic interpretation are now important. In the Quod Deus 160 Philo emphasises that such road is Wisdom, and in Quod Deus 164 Philo then emphasises walking along middle path or mean
INA OUN ME TAIS MAKHOMENAIS KAKIAIS ANAGASTHOMEN EKTRPOMENOI KHRESTHAI, TEN MESEN ODON EUTHUNEIN BOULOMETHA TE KAI EUKHOMETHA
This middle path or middle road Philo comprehends here in Quod Deus 164ff. much in terms of Aristotelian ethics, virtue being mean between vices. This discussion is to be studied in study of Obadiah 7 and many parallels there established. In this discussion Philo, notoriously, also refers to many details paralleling the Greek translation of currently studied Obadiah 4. Importantly, Philo interprets in Quod Deus 167 the important statement of PARA TO OROS POREUSOMETHA with statement that TOUTESTIN HUPSELAIS KAI METEOROIS ETHOS EKHONTES ENOMILEIN DUNAMESI KAI ORIKOS EKASTA SKOPEIN
Here the words METEOROIS...DUNAMESI clearly refer to Obad 4 EAN METEORISTHES OS AETOS- notable is also similitude of Obad 4 writing of AETOS and Philo’s writing here of ETHOS. The Obad 3-4 emphasising KATAKSEI...KATAKSO (KAT-AGO) is clearly contrasting with this HUPSELAIS, and especially the Obad 3 writing of HUPSON KATOIKIAN AUTOU. Furthermore, Philo writes in Quod Deus 163 words PARA MEN TOIS PROPETOS ZOSI TO MEN THRASOS DEKSION ARISTERON DE E DEILIA where is found echo of flying (Greek PETOMAI) such echoing the OS AETOS in Obad 4 and the ARISTERON echoing the ASTER/ TON ASTRON in Obad 4. Furthermore, even if not writing in Quod Deus the NOSSIA, Philo there writes of NOSOS in 65-67, 97 and 135. Even if Quod Deus 65-67 more concretely write of NOSOS sicknesses and their cure, the Quod Deus 97 writes of such who after waking from deep sleep TON KOSMON EKSAIFNES APONOS KAI KHORIS PRAGMATEIAS OROSIN that can refer to seeing of Falcons and eagles in the high heaven, importantly such KHORIS and ORAO also echoing the METEORISTHES OS AETOS in Obad 4. These are in Quod Deus 97 contrasted with those plagued by ERIDI, ARGALEOTATE NOSO (Colson translates with word “contentiousness”). Importantly, the following Quod Deus 99 writes the quotation of Deut 1:43-44 where is SEIR mentioned, this emphasising traditions of Nabataean culture and PETRA-SELA, the Seir only here mentioned in Philonic writings. Moreover, in Quod Deus 135 Philo writes of “priest” ELEGHOS entering to soul and there curing diseases, noticing OPOS AUTEN KATHARAN IDE TEN TES PSUKHES OIKIAN KAI EI TINES EN AUTE NOSOI GEGONASIN IASETAI; in this Greek statement Philo writes of NOSOS and OIKIA, this echoing also NOSSIA denoting “nests” and thus a kind of place of habitation, thus reflecting also Obad 4. These details of Greek translation of Obadiah 4 found being echoed in Philo’s Quod Deus Immutabilis Sit, it is now notoriously important to remember that Targumic translations so clearly in Obadiah 3-4 referred to partnership of DHUSHARA and ATARSAMAIN-ISHTAR. Notoriously, in this Book Quod Deus (and, of course, elsewhere) Philo writes of such ideas, Quod Deus 5-6 especially writing of Hannah begetting Samuel from divine seed
TOUTOU GINETAI MATHETRIS KAI DIADOKHOS ANNA TES TOU THEOU DOREMA SOFIAS ERMENEUETAI GAR KHARIS AUTES EPEIDE GAR EGKUMON EGENETO PARADEKSAMENE THEIAS GONAS KAI TELESFOROIS EKHRESATO ODISI TON TETAGMENON EN TE TOU THEOU TAKSEI TROPON APOKUESASA ON EFEMISE SAMOUEL
“He finds a disciple and successor in Hannah, the gift of Wisdom of God, for the name Hannah interpreted is “her grace.” She received the divine seed and became pregnant. And when she had reached the consummation of her travail, and had brought forth the type of character which has its appointed place in God’s order, which she named Samuel, a name which being interpreted means “appointed to God,”...” (translation of Quod Deus Immutabilis Sit 5 by F. H. Colson in LCL; and more Philonic interpretations of Hannah and Shmuel in Quod Deus 10-15. Philo more writes in Quod Deus 137 of the widow noticed in 1 Kings 17, concerning that “she receives the divine impregnation, and, being filled with the seeds of virtue, bears them in her womb and is in travail with noble actions. And when she has brought them to the birth, she wins the meed of conquest” (trl. of F. H. Colson in LCL. Notoriously, here Philo notices Tamar, and this name can possibly echo for Philo such deity ATARSAMAIN. Importantly, 1 Kings 18 notices important tradition of Obadiah who was governor of house of Ahab, this emphasising further Philo’s here in Quod Deus surely having considered traditions of Obadiah and Book of Obadiah.). Interpretation of this Philonic statement of Quod Deus 5-6 is truly difficult for Philo’s here writing of EGKUMON EGENETO of Hannah’s becoming pregnant for her having received divine seed (PARADEKSAMENE THEIAS GONAS) and her then having given birth (APOKUESASA) after that travail. Clearly important is to compare this Philonic statement with traditions of Obadiah and 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),