obadiah 18, 19, 20, 21

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