obadiah 16 and 17

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).