obadiah 11, 12, 13, 14 and 15

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)