VERRE ET BIBLE 6
NEW TRANSLATIONS OF BIBLE: OBADIAH. A Study of These Edomite-PETRAN Traditions of Music and Scientific Lore of OBADIAH, Musician-prophet in the Temple of Jerusalem
TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA (During March-June 2010)
Second Edition of June 2010
EDITIONS Pasi Pohjala
COPYRIGHT © Pasi K. Pohjala June 10, 2010
BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)
THIS BOOK CONSISTS OF NINETY-FOUR NUMBERED PAGES.
OBADIAH ONE, p.2
OBADIAH TWO, p.6
OBADIAH THREE, p.8
OBADIAH FOUR, p.16
OBADIAH FIVE and SIX, p.21
OBADIAH SEVEN, p.25
OBADIAH EIGHT, p.30
OBADIAH NINE and TEN, p.33
OBADIAH ELEVEN, p.38
OBADIAH TWELVE, p.39
OBADIAH THIRTEEN, p.40
OBADIAH FOURTEEN, p.42
OBADIAH FIFTEEN, p.43
OBADIAH SIXTEEN, p.46
OBADIAH SEVENTEEN, p.50
OBADIAH EIGHTEEN, p.54
OBADIAH NINETEEN, p.56
OBADIAH TWENTY, p.57
OBADIAH TWENTY-ONE, p.58
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.60
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.66
CH. 24 QUMRAN and REQEM-Petra p.74
CH.25 SUMMARY p.82
NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010
NEW, Modernised Translation of Pasi K. Pohjala 2008 of OBADIAH 1-2
“vision of Obadiah, in the strength (KH) of the lamp-vessel (AM, NR) of God, in this place (AJ) of visual appearances (demut): hearken, hearken (SMY) the stretching (NN), these multitudes (MAT) from God, there is visual form (zura) appearing in cavity of waters (GJM) that the Luach instrument magnified (QM)- it was so magnified (NQM) in the increasing (YL) by God (JH) with the salt-of what-ness (MLH MH)”.
COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible.
Tuesday, 15 June 2010
obadiah newly translated
stone. Importantly, thus Philo in this Quod Deus Immutabilis Sit does clearly write of Shabbath, religious gatherings in temples, also noticing STATUES OF DEITIES made of wood and stone in Temples, these details also paralleling the situation described in Qumran Shirim Shabbath.
Chapter 25. SUMMARY OF New, Modernised Translation of Book of Obadiah by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
The Book of Obadiah has now been translated and detailed commented in this study. The Translation of Book of Obadiah written by Pasi K. Pohjala 2008 is based on meticulous study of Hebrew Text, Targumim, Greek translation, sometimes Syriac texts and study of comments of Ancient Interpreters, especially in the Talmudic tradition. These notices are more here commented in the current detailed study of Book of Obadiah. Usual comprehension of Book of Obadiah notices this Book to be one of prophets of destruction, and often it is said that we do not find knowledge of this prophet Obadiah beyond material of this Book of Obadiah. The current study was therefore devoting special attention to name Obadiah and traditions of Obadiah in Hebrew Bible ITSELF. Always it is important to try to find some more knowledge of some enigmatic individuals of Hebrew Bible in the texts of Hebrew Bible ITSELF. Thus were noticed clearly traditions of Obadiah musician in the Temple, together with traditions of Obed-Edom being singer in the Temple, descendants of famous Jeduthun, many Psalms in the Hebrew Bible especially in their titles mentioning such Jeduthun (Psalms 39, 77 and 62), and their roles in the Temple choirs so clearly attested in the Books of Chronicles (1Chron 9:16, 16:38-42, 25:3-6, 2Chron 5:12 and 29:14). Hebrew Bible ITSELF thus clearly advises to Readers to attempt to read the Book of Obadiah at least considering the context of cult in the Temple. Mentioning of Obadiah and Obed-Edom among descendants of the famous choirmaster Jeduthun of the Temple especially thus leads to traditions of Obadiah and Obed-Edom, especially because of the ancient habit of giving names to children following the names of some of their grandparents, thus these mentions of Obadiah and Obed-Edom lead Readers to consider tradition of musician-prophets in the Temple of Jerusalem, with name Obadiah and Obed-Edom, during numerous generations. (Furthermore, we know tradition of Obadiah manager of king’s household in 1 Kings 18 where is noticed time of king Ahaz and Obadiah having helped to hide prophets of JHWH from wrath). Important tradition connecting Obadiah and Obed-Edom families with the Ark of Covenant is recorded also in 2 Samuel 6 noticing David’s bringing the Ark to City of David after the Ark had been some weeks in the house of Oved-Edom. The Oved-Edom and Obadiah people thus appear in some important traditions specifically and clearly connected with Temple and even Ark of Covenant. With this obvious notice of living of numerous Temple musicians with name Obadiah and Obed-Edom, their being descendants of famous choirmaster Jeduthun, we cannot, regrettably, probably, name any specific Obadiah-musician of this musical family, but we do have made a truly huge progress of this study: we have identified we probable CONTEXT of the Book of Obadiah. Importantly, in Cairo GENIZAH and many other Medieval Manuscripts are found traces of traditions of music of Obadiah, usually scholarly discussed in the title of music of Obadiah the Proselyte and his music; but interpretation of details of such ancient Genizah Manuscripts should be questioned because of clear Biblical tradition of Obadiah and Oved-Edom families among the Temple singers in Temple of Jerusalem and because of here studied writings of Book of Obadiah- further study of these Medieval Obadiah and music of Obadiah Manuscripts here urgently called for; and importantly, a special session of music of Obadiah (the proselyte) was included in program of Fourth World Congress of Jewish Studies in Jerusalem (1965). Moreover, readers reading the ancient texts and translations of Book of Obadiah easily find also many references to this in the Book of Obadiah itself. We find that Book of Obadiah begins with word HZWN denoting visions; but it is notorious that the first word is this HZWN- among Prophets of OT only Isaiah begins with this word; many other books of Prophets do, of course, notice this word in their introductions (so Habakkuk, Nahum, Amos, Micah), understandably thus referring to visions and visioning- but only in Obadiah and Isaiah the word HZWN it the first word of the Book. Attentive readers thus notice that Obadiah 1 emphatically write of SHEMA traditions emphasising hearing; thus is easily found that Obadiah writing HZWN also noticed to Readers of the Chazzan, the special musician well known in ancient Synagogue (see e.g. writings of L. Levine concerning ancient Synagogue). Noticing in the beginning of Obadiah thus HZH and SHEMA thus refer attentive Readers to consider very ancient traditions of SHEMA and Chazzan; also this is understandable in context of working of musicians of the Temple. Well known is in Temple and Synagogue often spoken of AVODA, this noticed also in some renderings of name Obadiah. Greek translation also notices the SYNAGOGUE, writing in Obadiah 13 TEN SUNAGOGEN AUTON, this emphasising this Book of Obadiah writing thus of Temple and religious cult in the Temple, and cult in the Synagogue. It is further noticed that the Book of Obadiah also notoriously preserves culture and traditions of eastern areas, of Reqemite-Petran areas; research always notices that the Book of Obadiah so specifically is concerned with Edom and Edomites, and Esau. These clearly local knowledge of religion and culture of Nabataeans and Petra-Reqem now are comprehended with noticing traditions of Obadiah and Oved-Edom: the choir of Jeduthun was one of the choirs of the Temple of Jerusalem, and emphasising descendants of Jeduthun being Obadiah and Oved-Edom ALSO emphasises that among these musicians and singers of Temple of Jerusalem were some families of eastern origins, originating in Edomite areas. Clearly, they could convey traditions of Eastern regions, Nabataeans and of Petra-Sela, to the Temple and cult of Temple- we know very much of religious dialogue with traditions of neighbouring countries attested in Old Testament (in positive and in critical tone). Book of Obadiah is clearly written in context of religion of Temple of Jerusalem and perpetuated by Temple musicians of Edomite origins, Jeduthun, Obadiah and especially Oved-Edom; in this Book of Obadiah these musicians clearly discuss the religious traditions of Edomite and Reqemite areas in context of religion of Temple of Jerusalem. This is notoriously clear in Targumic translations of Book of Obadiah, certainly also written by group of such religious officials from Eastern Edomite and Reqemite areas, the Targumic translation so much discussing Nabataean deities DHUSHARA, QAUS, SHAI EL QAUM, ALILAT and many other deities, their appearances and their doings. Importantly, Philo of Alexandria clearly comments this Book of Obadiah in his writing Quod Deus Immutabilis Sit in such manner that Philo clearly attests knowledge of such Reqemite translations and traditions of Book of Obadiah- so clearly Philo writes of SHAI EL QAUM and DHUSHARA and QAUS in this very intriguing book Quod Deus Immutabilis Sit, there especially quoting four Psalms (very unusual for Philo), especially quoting Psalm 62 of Jeduthun traditions. The Book of Obadiah in the Hebrew Bible is very notorious Book, attesting many religious traditions of Eastern Nabataean regions and Petra-Sela, adapted and told in the context of cult of Temple of Jerusalem, by Temple’s choristers of Edomite origins, Jeduthun and his descendants Obadiah and Oved-Edom. We remember, of course, that David HaMelekh himself had Edomite ancestors, Ruth noticed in the Book of Ruth whose conclusion so emphatically notices this Edomite Ruth being ancestor of David- and also David’s bringing Ark of Covenant from house of Oved-Edom to the city of David. Many Edomite people thus are emphatically positively noticed in context of Temple of Jerusalem and religion in Temple of Jerusalem, and Book of Obadiah is important attestation of their culture in midst of cult and music of Temple of Jerusalem.
It is well known that Nabataean trade empire was prosperous especially in the time after Alexander’s empire, Nabataeans finding their place in midst of Ptolemaic Egypt and Seleudic empire. The Nabataean trade empire being prosperous and famous around Mediterranean world, their capital Petra especially enjoyed heightened prosperity and fame. Often it is told that merely few literary sources have been preserved from the Nabataean culture, this is notorious idea because of their central position in trade routes where ideas and trade were conveyed in areas near to Gulf and Mediterranean coast. Thus it was very much noticed in the current study, that also Bible might contain some references to Nabataeans and their culture, and Bible might also mention their capital Petra-Reqem. This was found understandable because Edomite culture and generally Nabataean areas being neighbours of ancient Judahite areas- usually ancient records from some culture do at least slightly mention their neighbours, writing good or bad mentions, but clearly it is to be presumed that Hebrew Bible might contain at least some references to Nabataeans and especially to their capital Petra-Reqem. Biblical studies write of neighbouring countries, including Edom and Edomites, and scholars have been studying these writings. However, interesting question are occurrences of words RQM in Hebrew Bible, the ancient ARAMAIC name of the capital of Nabataeans being REQEM, usually better known for its Greek name PETRA. In the current study was undertaken thus to examine more of writings of RQM words in Hebrew Bible. These are often comprehended to denote multicoloured fabrics and something colourful, and production of colourful clothing; but attentive Readers find many interesting details studying RQM word in Hebrew Bible. Thus were found histories in Judges 6 noticing troops from REQEM allied with Avimelekh, and Judges 11 similarly writing of troops from REQEM-Petra being allied to Jephtah. Importantly, Judges 11 also writes of ancient widespread female cult among Israelite women, honouring “daughter of Jephtah”. This deserves to be compared especially with Deut 16 writing of RQM and yearly festivals in Israel. Book of Ruth well known notices Ruth being ancient Moabite ancestor of David HaMelekh, and RQM words in Book of Ruth were found of special importance. Interesting history was found in 2 Samuel 6 writing of bringing of Ark of covenant to City of David after its being placed in house of Oved-Edom for some weeks- in the festivities accompanying bringing of Ark to City of David is noticed that David was celebrating like some REQEMITES- this 2 Samuel 6 thus interestingly connecting REQEMITES, Ark and OVED-EDOM. Importance of RQM words in context of Davidic dynasty is clearly noticed in words of Solomon upon his enthronement to succeed David HaMelekh, the 1 Kings 8:25 emphasising diligent hearkening of divine commandments guaranteeing the succession of Davidic dynasty, this VERY important statement of Davidic monarchy in 1 Kings 8:25 beginning RQ AM that UNMISTAKABLY refers to REQEM. Davidic monarchy had clearly some specific connection to REQEM and REQEMITES. (The RQ AM occurs also in Deut 15:5-6 emphasising diligent following of the divine commandments; but THIS text it not read contemporarily after SHEMA, but then is read from Deut 11). In the religion of the Temple times, the RQM words truly notoriously are written in many contexts very important to religion in Temple. Thus are written of RQJQJ MZWT MSHJM, these usually comprehended to denote some “wafers” on the table in Temple, this tradition of Mazot in these words often written, so in Exod 29, Lev 2:4 and 7:12 and Num 6:15. In midst of very sanctified rituals of Temple, are thus written of RQM Mazot! Notoriously, tradition of Deut 16:16 writes WLA JRAH AT PNJ H’ RJQM thus noticing Israelites arriving to the annual festivals, this writing notoriously RAH AT PNJ H’. Furthermore, well known (and often discussed) mentions of RQM words were found in numerous texts writing of colourful garments of High Priest, and Aharon High Priest, also these texts referring to RQM in context of discussing and legislating of the religion in Ohel Moed and Temple (Exod 28:39, 36:37 etc). Importantly, Exodus 35-36 writes of and legislates the construction of the Tabernacle and its furniture and specifically notices that Bezalel and Oholiab were specialists and skilled of doing such important works, also doing RQM (usu. Production of colourful garments and fabrics) is noticed among their special skills. Thus reading attentively Old Testament texts we find easily clear evidence of important mentions of REQEM and REQEMITES. Thus are noticed REQEMITE troops helping Jephtah and Avimelekh and even David Ha Melekh is with REQEMITES noticed in 2 Samuel 6. Davidic dynasty is connected to RQM in 1 Kings 8:25. Deut 15-16 write RQM word in writing of many divine commandments. In the traditions of Temple and Ohel Moed often RQM words are written, to denote RQM Mazot and colourful clothes of High Priest (Aaron) and other priests. These RQM words attest thus manifold religious and cultural connection of Israel and Judah with RQM Reqem, the Nabataean capital and their culture. It is especially interesting to notice that such RQM words do not appear in Hebrew Bible in contexts describing hostile attitudes and hostilities- rather such RQM words in Hebrew Bible are written in unmistakably positive and important texts concerning cult, religion, commandments and Temple. This is TRULY notorious- especially because David Ha Melekh and Davidic dynasty is noticed often in connection to RQM words.
Study of the Obadiah 1 thus noticed many details of the text and translations. The HZWN begins the Book of Obadiah, among Books of Biblical Prophets only Book of Isaiah thus beginning with word HZWN (even if the word does occur in introductions of books of Prophets). The HZWN and HZH notably, occur only here in Book of Obadiah. Targumic translation seldom writes of HZH words in Obadiah, only in v.12-13 where the HZH is notoriously connected with TBR and GBR (GIBBORIM) traditions. The Book of Obadiah much parallels many statements in Jeremiah 49, Obadiah 1 finding parallel in Jer 49:14. Interestingly, the SLH traditions are here important, and Greek translation in Jer 30 (numbering of Jeremiah in LXX has curiosities compared with MT) does write of ANGELS, understandably considering SLH sending and ambassadors, even if Greek translation of Obadiah 1 is not attested to write of ANGELS, writing of PERIOKHEN...EKSAPESTEILEN. However, the Ed. Gottingensia notices that Symmachus does translate also here in Obadiah 1 with AGGELOUS (or AGGELIAN), and Aquila translating AGGELEIAN, these being understandable translations of SLH statements. Writing of Zurot appearances and AT visual signs are here in Obadiah 1 unmistakable, this important to notice considering these translations noticing AGGELOI. Targumic translation of Obadiah 1 unmistakably places this text to Nabataean areas, writing of AMR JWJ LADWM BSWRA SMYNA where is reference to Edom and Bushra found (and reference to bowls B-SJR), the Bushra being well known centrum of Nabataean regions in Roman times, being their administrative centre of province of Arabia, also well known and flourishing in pre-Roman times. The Hebrew Bible specifically emphasises here the SHEMA traditions and HZWN, emphasising the religion and cult. Importantly, in Qumranic Manuscripts is preserved the 4Q380, regrettably only fragmentarily, this being Psalm of Obadiah, and this text notoriously emphasising also SHEMA traditions.
Study of Obadiah 2 makes very clear the Book writing of magnified visions. The Obadiah 2 writes in Hebrew Bible HNH QTN...ATH Meod. This begins with exhortation Hinne for attentive seeing and observations, emphasising of seeing something small- and then notices that its visual sign (AT) is so much! This is unmistakable writing of producing of magnified visions, importantly written after noticing in v.1 of the SLH sending of information (and translations noticing AGGELOI). Importantly, the parallel to Obadiah 2 in Jer 49.15 does not so clearly compare small and something-much. Greek translation also notices exhortation to seeing IDOU OLIGOSTON...SFODRA HUPEREFANIA where is clearly noticed seeing (IDOU, of ORAO) aof something very tiny, contrasted with huge HUPEREFANIA; and Targumic translation notices BSJR AT that in the SJR bowl there appeared vision AT.
Study of Obadiah 3 is very important. This mentions in Hebrew bible the SLY Selah that is clear reference to Rocks, specifically to the name of Nabataean capital PETRA-REQEM, also known as Sela (referring thus even to modern consensus e.g. in “Petra” in Concise Dictionary of World Place-Names, ed. by John Everett-Heath OUP 2010) and the standard works of history of Petra-REQEM and Edomites. The Nabataean kingdom was prosperous after the time of breaking of Ptolemaic Egypt and Seleucid Empire, the Nabataeans succeeding their trade via important caravan routes, and thus their trade empire and their capital Petra-REQEM being truly famous. References to Selah and in Greek Petra here are unmistakable references to the Nabataean capital and their culture and religion. Interestingly, ancient Rabbinical scholarship finding parallels to this text (in Masora) finds Jeremiah 49:16 and Song 2:14, both texts unmistakably writing of REQEM. Importantly, this texts more specifies the visions. The text of Hebrew Bible writes of SKNJ BHGWJ SLY where are found notice of SHEKINOT appearances. The HGWJ was comprehended comparing with book of HGJ (Haggaj) of Old Testament, especially 1:3-4 and 2:15-16 where are visions and comparison of less and much so clearly noticed; and the Book of Haggaj importantly writes of cups of crystal. Thus was found notice of visual (Shekinot) appearances appearing in crystal cups. Interestingly, Targumic translation notices here manifestations of Nabataean deity DHUSHARA in likeness of FALCON in magnifying cups. The text of Obadiah 3 thus describes in the context of religion in PETRA specifically magnifications seen from Sidonian cups, the Targumic translation importantly noticing manifestations of Nabataean deity DHUSHARA in these cup-visions in likeness of falcon.
The Obadiah 4 writes truly interesting statements. Targumic translation of Obadiah 3 was found to notice visual appearance of Nabataean deity DHUSHARA in likeness of Falcon in magnifying bowl, and the Targumic translation of Obadiah 4 writes now of ATARSAMAIN-ISHTAR, famous ancient female deity (emphasised here writing of Nekeva)- and notoriously, in Targum here emphasised HTN words to attentive Readers notice nothing else but- marriage or partnership of these DHUSHARA and ATARSAMAIN-ISHTAR. Targumic translation here emphasises ATARSAMAIN appearing from/by means cups (MDWRK). The Greek translation was found to emphasise ANANA letters, these to attentive Readers unmistakably referring to Hannah- and indeed, Philo of Alexandria does write in Quod Deus Immutabilis Sit 5-15 of Hannah prophetess, her receiving divine seed, becoming pregnant and giving birth to Samuel (this being one important parallel with Obadiah and traditions of Obadiah). Philo’s writing in Quod Deus 162-167 especially was found to refer to this Greek translation, writing of METEOROIS, flying, and walking along the Middle Road (that is Philonic discussion of Aristotelian discussion of virtues being means). Writing of the Stars is somewhat seldom but clearly important for traditions of ATARSAMAIN-ISHTAR; and in literature of Jeremiah especially this was compared with Book of Baruch 3 so much writing of stars and their creator. Interesting reference to David’s practising divination with Efod was found following ancient Rabbinical scholars finding parallel in 1 Samuel 30 for the AWRJDK word, this text writing clearly of David’s practising divination with EFOD. In the Hebrew Bible was found emphasised the Neum-H’ and GB tradition (AM TGBJH) referring to bowls; this connects bowls and divine information, the GB and GBWH emphasising bowls and huge heights.
The Obadiah 5 writes further specifying of such visual appearances. This text notices MG NBJM, magicians, prophets, and their doings, Targumic translation specifying their being (also) prophets of well known deity ALILAT. In the Hebrew Bible writing of the Zurot and Demut, and BBA in this text unmistakably notice appearance of visual forms and visual reflections and visual similitudes. Targumic translation writes here importantly TWP words, the TWP referring well known to stretching, spreading and expanding, also this being work of these magicians-prophets. Hebrew text, importantly, refers here to vessels of Davidic style (SDD), this emphasising HERE the official cult of Temple. Greek translation writes of TRUGETAI that was compared with famous GOETEIA of antiquity, production of illusions, even noticing TRI-GOETEIA producing magnified visions. Philo writes in Quod Deus Immutabilis Sit often of GEINOS EDOM, “earthly Edom”, noticing these usually negatively. Importantly, Philo often there writing of this GEINOS EDOM emphasises their visual appearance and their directing the visual and visions, and their appearance with pomp and glamour. Writing of visual appearances thus is very important. These are continued with Obadiah 6 writing clearly of making inquiries and examinations HPS, the Greek translation writing clearly well defined words KATALAMBANO and EKSERUNAO; and Targumic translation writes more in words of visual revelations GLL, writing of ATGLJW MTMWRWHJ MN THWMH where Targum notices the famous THM container place. Visual appearances, visual forms and making detailed studies and observations thus are well noticed in Book of Obadiah.
Obadiah 7 is further important text. Targumic translation writes of SHAI EL QAUM, important Nabataean deity who protected the travellers, understandably very central in Nabataean trade empire whose prosperity was produced by merchants along the Nabataean trade routes, bringing from Gulf and Eastern areas merchandise and culture towards Mediterranean areas. This text importantly also writes of good comprehension and knowledge, TBWNH and in Targum SKLTNW. Gree Bible here writes of EOS TON ORION EKSAPESTEILAN SE PANTES; and Philo of Alexandria writes in Quod Deus Immutabilis Sit important traditions of SEIR and Edomites. This Book of Philo is especially devoted to writing of Edom and Edomites and their culture. Philo makes unmistakable reference to Book of Obadiah writing here of OROS traditions, commenting the Deut 1-2 of Israel’s wilderness wandering. Philo here writes of PARA TO OROS POREUSOMETHA/PARELEUSOMETHA that Philo comprehends to denote walking with knowledge, making studies and examinations, writing thus of OROS denoting definition and also “mountain”. Importantly, in Quod Deus 129 Philo writes of ORTHOS LOGOS being leader of travellers (KUBERNETE), this much echoing the Targumic writing of SHAI EL QAUM being protector and leader of travellers. Philo writes thus of walking along King’s High Road (clear reference to Nabataean very important trade route King’s Highway from coast of Red Sea towards Palmyra). This Philonic writing in Quod Deus was found to have unmistakable connections with then prosperous Nabataean culture and religion. Thus is important to read in Targumic translation of the THM depths and deep-containers MN THWMH AGLJWK KL ANS QJMK where is specifically noticed revelation of this important SHAI EL QAUM from THM deep-containers, this noticing description of lecanomancy. Indeed, the Hebrew text of Obadiah 1 begins also notoriously writing of BGWJM SLH QWMW where is echo of GB bowls and sending/appearance of SHAI EL QAUM easily heard. Moreover, Targum emphasises KL words here and even the SKLTNW here noticing cleverness contains reference to KL containers. Hebrew text also clearly emphasises KL and AN words writing of containers, KL AN...JKLW LK AN...AJN TBWNH. Importantly, Hebrew Bible begins this writing with YD HGBWL SLHWK where GB bowls and containers are connected with the GBWL limits and many other writings in Obadiah noticing GB-words (notoriously, the GIBBORIM giants) and SLH sending, and TBWNH comprehending.
Obadiah 8 is clear text writing of Wisdom and containers. Here is noticed Hokhmah, Hakhamim and Esau’s being clever in comprehension (TBWNH MHR YSW) or, especially, clever comprehension (maher) found by means of reflectors and reflected visions (the YSS often denotes reflectors and reflected visions). Also this text writes of Abyddos containers connecting this specifically with such Hohkmah, writing thus of HABDTJ HKMJM- thus are here Wisdom and containers connected. Targum noticed in v.7 how SHAI EL QAUM appears from THM deep-containers. This text writes rather ABD and Hakhamim wise, noticing thus connection of ABD deep containers and deep container observations and those who are Hakhamim wise. Greek translation importantly writes here of SOFOS and SUNESIS, emphasising good comprehension and wise, and writing of APOLO- Greek Readers surely could hear also reference to deity Apollon of Wisdom in this statement noticing SOFOS and SUNESIS. Importantly, the parallel in Jeremiah 49:7-8 begins that prophesy of Edom, and emphasises in this statement NSR Falcon traditions, ABDH YZH MBNJM NSRHH HKMTM where is found reference to sons-of-Falcon BNJM NSR. It is very important to notice that Targumic translation HERE begins comprehensive writing of giants, GIBBORIM, so much emphasised in Targumic translation of Obadiah. Here Targum translates noticing Giants-GIBBOR in whom is cleverness (KL GBR DBJH SKLNTNWTH); and importantly, Philo of Alexandria writes in the Quod Deus Immutabilis Sit clear references to Book of Obadiah, this Quod Deus beginning with much discussion of the traditions of GIANTS in Gen 6, among Philo’s works the Quod Deus and de Gigantibus writing of traditions of Giants.
Thus is importantly arrived to commenting very important text of book of Obadiah, the v.9-10, now modernly Translated in words
New Modernised Translation by Pasi K. Pohjala 2008,
with Commentary by Pasi K. Pohjala 2010
“and the hajjot of mighty size (GBR) of Teman style visions (temunot) in the water bowl (maajan) become to knowledge (KR) in the keen seeing (MHR) fire-flame, for reflections (YS) in the clearness (NQ) of the waters (TL) (10) the knowledge (MH) coming from the molten material (MS), the qualities, by Jacob style is the cup examination (KS) for the knowledge in the container Olam vessel” Translation of Pasi K. Pohjala 2008 of Obadiah 9-10
The Book of Obadiah is found to write of bowls and vessels, and visions; and Book of Obadiah clearly writes of stretching and expanding. The Obadiah 9-10 now more specify how such stretched and magnified visions and bowls are productive of clever knowledge. Modern readers often talk in more modern terms that knowledge is found by help of magnified visions (especially, we see more details, thus knowing more, possibly, seeing more differences that help us to more detailed specify further the species- so writes Philo often concerning visions and knowledge). Hebrew Bible here writes of GIBBORIM and generally of giant visions GBR here written with TMN noticing Temunot, and notices AJS MHR YSW, reflections and special keenness from visions. This was compared in Jeremiah literature with Baruch 3:26 noticing OI GIGANTES and their huge stature (EUMEGETHES), and knowledge (EPISTAMENOI), this written interestingly after Baruch 3:22-24 detailed discussing search after wisdom and understanding even in extremities of earth. Philo begins the Book Quod Deus Immutabilis Sit noticing Giants and traditions of Giants, noticing also DUSERGOTATON, thus noticing surely that Nabataean DHUSHARES was comprehended to be Giant, also Philo here emphasising Giants and knowledge (Quod Deus 1-6). Targumic writing here importantly writes of GBR Gibborim and TBR words, this found often further in this Translation; and also GBR Gibborim and ZWR zurot visual forms. Targum very importantly here writes of the TWL referring to famous TJL water divination, this continuing Hebrew Bible here writing of TJL word- Targum is often found to attempt to preserve some formula comprehended specifically important.
The Obadiah 11 is truly notorious text, especially the words BJWM SBT ZRJM. Attentive Readers notice here possible reference to Shabbath and to the Seventh Day (the Z is seventh letter of Hebrew alphabet and thus can refer also to number seven and to “seventh”). This statement was discussed being reference to Shabbath traditions, here notice light and lamp (jom) possibly being specifically famous Shabbath lamp. These references to Shabbath are very understandable in traditions of Temple and synagogue and the ancient musicians of the Temple, descendants of Jeduthun; but Translation was cautious to write directly expression of Shabbat lamp here because of its notorious religious importance. Greek translation writes in v.11-14 often EPI, these words emphasising Jerusalem, Judah and synagogue, this detail noticing unmistakably Greek tradition here emphasising important religious traditions of Jerusalem and Judah. This text is clearly text noticing some form of divination and mantic, writing of GWRL in Hebrew Bible and KLEROUS in Greek Bible. Ancient Rabbinical scholarship here emphasised parallels to this v.11 writing of KAHD, this of clearly important significance, and notoriously thus were in Hebrew Scriptures found numerous texts where were mighty warriors and giants discussed, thus were found text of Goliath, mighty Hebrew warrior Simson, sons of Zeruya, and Psalm 82:7 directly thus referring to history of Giants, writing of KAHD HSRJM TPLW where is noticed Gen 6 writing of SRJM and NEFILIM. Ancient Rabbinical interpreters thus understood this Obadiah 11 especially referring to traditions of Giants Gibborim. The New and Modernised Translation renders these with noticing magnified visions in water-reflections, increases of Jerusalem-style, that appear in these seeing-instruments.
The Obadiah 12 writes of Jom and seeing, thus noticing light and seeing. Obadiah 12 commences writing of AL TRA BJWM...BJWM NKRW...BJWM ABDM...WAL TGDL; these writings of JWM jom light or illumination firstly are connected with seeing RAH, then with KR understanding and then with ABD deep containers and deep-examinations- importantly, concluding noticing GDL growing and magnifying. Thus are connected RAH seeing, Jom light and GDL magnifying, and understanding. Translations here emphasise magnifying, Targum writing of SGJ and RBRB. Importantly, Targumic translation of Obadiah only here in v.12-13 writes of HZH seeing, this importantly because Hebrew text begins with the HZWN word. Targum here write WDASGJTA LMLLA where is found MLL utterances, SGJ muchness and magnifying, and notoriously letters of ALM referring to ALM or ULAM pond of the Temple (reading TALMLLA in both directions)- once more it is important to remember this text clearly having been composed by Temple singers descendants of Jeduthun, families of Obadiah and Oved-Edom, they surely had much knowledge of traditions of the religion in the Temple. Tradition thus comprehends this statement very importantly discussing HZH seeing, even being tradition of HZH seeing in ULAM pond of the Temple of Jerusalem. And notoriously, Greek Bible here translates MEGALORREMONESES EN HEMERA where is MEGALOS written with REMA, comparing with HEMERA, this statement connecting thus HEMERA light and illumination with specially huge or extended (or boastful) utterances (MEGALOS).
Obadiah 13 continues much writing of Jom lights and illumination. This is expressed in Edomite style BJWM AJDM...BJWM AJDW...BJWM AJDW, this emphasising to attentive Readers Jom illumination and Meod muchness, and notoriously, Jom and AJD mist and vapour from waters. This text also notices of seeing of magnified visual signs TRA GM ATH, and notoriously this is in Hebrew Bible connected to TBR writing ATHBRYTW. Especially Targumic translation of Book of Obadiah is found much emphasising TBR in writing of traditions of GBR Gibborim, Giants. Thus it is notorious to find in Targumic translation of Obadiah 13-14 clear reference to Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. That is, Targumic translation of Obadiah 13-14 describes Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. This is truly interesting result in attentive study of Book of Obadiah and its traditions. Importantly, the text of Hebrew Bible does NOT support finding here even mentions of DHUSHARA or SHAI EL QAUM. This textual detail thus attests much of the place and culture of Targumic translation of this Book of Obadiah- these Translators had specific interest in Nabataean culture and religion and also they knew importance of traditions of Giants. Once more, we may consider the Obadiah families of singers in Temple of Jerusalem, descendants of Jeduthun and with origins in Eastern areas towards Edomite regions (or in Edomite regions), and their special knowledge of Nabataean religion and culture, and thus their emphasising also in this writing Nabataean deities DHUSHARA and SHAI EL QAUM. This text thus attests of ancient religious dialogue. (For readers of Enoch literature such notices of Nabataean deities DHUSHARA and SHAI EL QAUM having been in this Targumic translation described as Giants are, of course, of special interest, current Writer confined to read merely in Greek preserved parts of Enoch literature, and writings from Qumran).
Obadiah 14 writes then notoriously much of traditions of Lot. The Hebrew bible in Obadiah 14 often writes letters LT, in words WALTYMD and PLJTJW. Ancient Rabbinical interpreters emphasised such connection, finding parallels to this text with AL TYMD in histories of Lot, in Gen 19:17 noticing rescue of Lot. Then Gen 19:20-22 notices Lot’s rescue to smaller city there nearby, city called Zoar. Importantly, Jeremiah 49 writes many parallels to statements in Book of Obadiah, and Jer 49:18 does notice MHPKT of Sodom and Gomorrah. Greek translations of Obadiah 11-14 much write EPI-words, thus emphasising knowledge and acquiring knowledge. Obad 11 thus writes EPI statement concerning divination by lot, and Obad 13 interestingly writes thus of ME EPIDES KAI SU TEN SUNAGOGEN AUTON; and Obadiah 14 notably concludes MEDE EPISTES, thus referring to EPISTEME knowledge.
Obadiah 15 contains important words of KASR YSJT JYSH LK GMLK JSWB BRASK. Often these words are comprehended to state principle of divine retribution, numerously written in OT in different statements. (Therefore were noticed also many OT statements of SLH RQM noticing giving a due reward, thus in Exod 3:21 (NOTORIOUSLY), Gen 31, Deut 15:13 and 1 Sam 6:3 and in book of Ruth, such SLH RQM unmistakably having been famous economical principle of ancient Reqemite trade empire, legislating to give good reward.) This statement of Obad 15 was further much discussed following ancient Rabbinical scholars who emphasised OT parallels writing JYSH word. Many of these statements, of course, state divine retribution. But notoriously, many of JYSH statements rather are written in contexts describing and legislating concerning vessels of Temple. Important texts noticed by Rabbinical scholars thus were found in Num 4:26, Lev 11:32, 2 Kings 12:14, Jer 3:16f and Ezek 44:14, these texts paralleling wording of details of Obad 15 and thus discussing vessels of Temple, Kelim. Thus was also noticed that YSS words also often notice reflectors and reflected visions; so was in this statement of Obad 15 noticed subtle statement concerning vessels of Temple and their producing reflections, reflected visions.
Obadiah 16 writes of doubling and magnified visions. Every detail of Hebrew Bible being precious, notorious was found the Obad 16 clearly emphasising doubling, writing word ST and ALSO writing often letters twice- this was specifically seen emphasised when comparing with parallel in Jeremiah 49:12. This was studied noticing in Hebrew that STH often notices drinking and STJM notices number two and doubling (continuing Obad 15 writing of GML even thus referring to number three, gimel)- and indeed, magnified visions are produced in drinking vessels of glass and crystal, filled with wine. Greek translation does specifically mention wine OINON, and Targumic translation further specifies KS PWRYNWTHWN where is read echo of Egyptian cups (often made of superb crystal). Important was found that Philo of Alexandria writes in Quod Deus Immutabilis Sit 77 quotation from Psalm 74:8 POTERION EN KHEIRI KURIOU OINOU AKRATOU PLERES. Importantly, this Philonic quotation noticing divine wine cup is written in context writing clearly of visions of divine Powers. This importantly attests religious rituals of seeing magnified visions, rituals of wine cups, in Temple where musicians-prophets Obadiah and Oved-Edom (descendants of Jeduthun) were singing and prophesying.
Obadiah 17 writes of mount Zion and visions, Targum writing BTWRA DZJWN. Traditions of mount Zion are very important in whole book of Obadiah, especially concluding the book in Obadiah 21. It was emphasised that TH words of Hebrew emphasise visions and visual signs, here written of BHR ZJWN THJH PLJTH where is seen notice of TH visual signs and marks and reference to LT mysteries and to famous TJL water divination; and here written RS words are of RSS to denote visual reflections and production of visual reflections. Important were thus found traditions in 2 Samuel 6 of bringing the Ark from house of Oved-Edom to city of David and then David’s celebrating this, then also some REQEMITES attending these festivities.
Obadiah 18 writes clearly of very elevated cults of lights and lamps. The words of lights, lamps and fire-flame were here studied. Importantly, the text writes of BJT writing of houses, thus leading Readers to notice that in ancient world, extended families of rulers were also referred to “houses”, here being noticed houses of Jacob, Esaw and Joseph. It is clear that this text Obadiah 18 notices the official cult and religion of such ruling families, also Targumic translation writing of SLT that unmistakably notices rulers and their ruling. Importantly, Hebrew Bible AND Targum HERE write of QS- this word importantly refers to QAUS, Nabataean NATIONAL deity, in many known Nabataean texts connecting the QAUS with ruling family and ruler. VERY importantly, here QAUS is specifically connected to Esau, writing of BJT YSW LQS- this connects ruling house of “Esau” with QAUS, this in good accordance with QAUS being known as national deity of Nabataeans, and that Nabataeans and people of Edom often were associated with Esau (esp. Deut 1-2). The Obadiah 18 thus unmistakably writes of official cult of rulers and state. Thus were noticed presence of fire and fire-flame in official cult of these “house of Jacob”, “house of Joseph” and “house of Esau”. Greek translation was interestingly found to write of PURFOROS, these in ancient Greek world known to be priests guarding the sacred flame and carrying sacred flame in some religious festivals. Thus is in this context of discussing official religious cult and fire-flames translated SRJD in Hebrew Bible, comparably to Obad 5 writing of SDDJ LJLH, these referring more to evening times and times of shadows. Interestingly, Greek Bible here also writes of KALAME associating this with house of Esau (thus translating the LQS), and notoriously is such KALAME well noticed in construction of Menorah of Temple, the Exod 25 noticing KALAMISKOI being “branches” of the Menorah. It is important to notice that Jeduthun and his descendants with names Obadiah and Oved-Edom were officiating in Temple, being well known musicians of Temple of Jerusalem, thus these detailed statements so clearly reflect their detailed knowledge of religion in the Temple of Jerusalem.
Obadiah 19 continues writing of official religion. This text often writes of RSS and GB words, thus noticing RSS sprinklings and GB bowls and containers, these are unmistakable parts of official religion. The Obadiah 19 clearly writes of AT and notices of some places, thus emphasising production of OT visual signs and style of such production of visions in different places. Targumic translation emphasises here JTBJ and JT words, this contrasting with the BJT words emphasised in Obad 18, also this textual detail noticing here doing reflections.
Obadiah 20 writes clearly of visions. Thus was studied Hebrew Bible here writing concerning
BNJMN AT GLYD WGLT HHL HZH
This text was found to emphasise GL words, thus writing of the GLT and Gilead, and the HZH here unmistakably echoes the word HZWN that begins the whole book of Obadiah, such HZH word notoriously seldom written in whole book of Obadiah. Thus was found seeing of revelations emphasised in this text. This was also noticed by ancient Rabbinical scholars, ancient Masora noticing parallels to texts writing HHL; among these is written in 1 Samuel 3 history of young Samuel, and the 3:2 specifically noticing the eyes of elderly Eli, writing of YJNJ HHLW KHWT LA JWKL LRAWT WNR. This notices importantly eyes of Eli, KH strengthening (or weakening), seeing and interestingly the NR lamp, also this important for comparisons with Obadiah 18 writing of fire flame and lamps in official cult. Interestingly, was found that 1 Samuel 9:9 is quoted by Philo of Alexandria in Quod Deus Immutabilis Sit 139 to notice that prophets wer often in ancient times called SEERS. Furthermore, the HL word was studied also for its often noticing glass vessels and white glass vessels, and thus lamps- in ancient world were glass vessels often used as lamps, most filled with water for cooling and some oil film floating for nourishing the fire-flame. Greek text writes of METOIKESIA thus attesting of founding and life of new settlements (or diaspora). Importantly, thus is in Greek text written of KAI TES METOIKESIAS E ARKHE AUTE...KAI METOIKESIA IEROUSALEM EOS SEFRADA. This Greek translation clearly notices foundation and life of settlement of Nabataean or Reqemite people in Jerusalem- in other words, this METOIKESIA clearly refers to the fact that some Nabataean and Reqemite people had settled in Jerusalem, thus noticing their settlement in Jerusalem. (This terminology interestingly is compared with words in Book of Baruch, also being part of Jeremiah literature). This Book of Obadiah clearly attests of sure and native knowledge of Nabataean and Reqemite culture. The Book of Obadiah clearly is composed by some Temple musician (prophet) Obadiah in Temple of Jerusalem, his family originating from Nabataean –Reqemite areas and being descendant of famous Jerusalemite choirmaster Jeduthun.
Obadiah 21 concludes the Book of Obadiah writing important ZION traditions, these were compared with Zion traditions in Book of Baruch. Importantly, Targumic translation notices revelation, noticing how TTGLJ MLKWTA DJWJ thus writing of revelation. END OF TRANSLATION OF BOOK OF OBADIAH, AND COMMENTARY OF BOOK OF OBADIAH.
FROM THE BEGINNING OF BOOK QUOTED THE TITLEPAGE and CONTENTS:
VERRE ET BIBLE 6
NEW TRANSLATIONS OF BIBLE: OBADIAH. A Study of These Edomite-PETRAN Traditions of Music and Scientific Lore of OBADIAH, Musician-prophet in the Temple of Jerusalem
TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA (During March-June 2010)
Second Edition of June 2010
EDITIONS Pasi Pohjala
COPYRIGHT © Pasi K. Pohjala June 10, 2010
BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)
THIS BOOK CONSISTS OF NINETY-FOUR NUMBERED PAGES.
OBADIAH ONE, p.2
OBADIAH TWO, p.6
OBADIAH THREE, p.8
OBADIAH FOUR, p.16
OBADIAH FIVE and SIX, p.21
OBADIAH SEVEN, p.25
OBADIAH EIGHT, p.30
OBADIAH NINE and TEN, p.33
OBADIAH ELEVEN, p.38
OBADIAH TWELVE, p.39
OBADIAH THIRTEEN, p.40
OBADIAH FOURTEEN, p.42
OBADIAH FIFTEEN, p.43
OBADIAH SIXTEEN, p.46
OBADIAH SEVENTEEN, p.50
OBADIAH EIGHTEEN, p.54
OBADIAH NINETEEN, p.56
OBADIAH TWENTY, p.57
OBADIAH TWENTY-ONE, p.58
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.60
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.66
CH. 24 QUMRAN and REQEM-Petra p.74
CH.25 SUMMARY p.82
NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010
NEW, Modernised Translation of Pasi K. Pohjala 2008 of OBADIAH 1-2
“vision of Obadiah, in the strength (KH) of the lamp-vessel (AM, NR) of God, in this place (AJ) of visual appearances (demut): hearken, hearken (SMY) the stretching (NN), these multitudes (MAT) from God, there is visual form (zura) appearing in cavity of waters (GJM) that the Luach instrument magnified (QM)- it was so magnified (NQM) in the increasing (YL) by God (JH) with the salt-of what-ness (MLH MH)”.
COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible.
Chapter 25. SUMMARY OF New, Modernised Translation of Book of Obadiah by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
The Book of Obadiah has now been translated and detailed commented in this study. The Translation of Book of Obadiah written by Pasi K. Pohjala 2008 is based on meticulous study of Hebrew Text, Targumim, Greek translation, sometimes Syriac texts and study of comments of Ancient Interpreters, especially in the Talmudic tradition. These notices are more here commented in the current detailed study of Book of Obadiah. Usual comprehension of Book of Obadiah notices this Book to be one of prophets of destruction, and often it is said that we do not find knowledge of this prophet Obadiah beyond material of this Book of Obadiah. The current study was therefore devoting special attention to name Obadiah and traditions of Obadiah in Hebrew Bible ITSELF. Always it is important to try to find some more knowledge of some enigmatic individuals of Hebrew Bible in the texts of Hebrew Bible ITSELF. Thus were noticed clearly traditions of Obadiah musician in the Temple, together with traditions of Obed-Edom being singer in the Temple, descendants of famous Jeduthun, many Psalms in the Hebrew Bible especially in their titles mentioning such Jeduthun (Psalms 39, 77 and 62), and their roles in the Temple choirs so clearly attested in the Books of Chronicles (1Chron 9:16, 16:38-42, 25:3-6, 2Chron 5:12 and 29:14). Hebrew Bible ITSELF thus clearly advises to Readers to attempt to read the Book of Obadiah at least considering the context of cult in the Temple. Mentioning of Obadiah and Obed-Edom among descendants of the famous choirmaster Jeduthun of the Temple especially thus leads to traditions of Obadiah and Obed-Edom, especially because of the ancient habit of giving names to children following the names of some of their grandparents, thus these mentions of Obadiah and Obed-Edom lead Readers to consider tradition of musician-prophets in the Temple of Jerusalem, with name Obadiah and Obed-Edom, during numerous generations. (Furthermore, we know tradition of Obadiah manager of king’s household in 1 Kings 18 where is noticed time of king Ahaz and Obadiah having helped to hide prophets of JHWH from wrath). Important tradition connecting Obadiah and Obed-Edom families with the Ark of Covenant is recorded also in 2 Samuel 6 noticing David’s bringing the Ark to City of David after the Ark had been some weeks in the house of Oved-Edom. The Oved-Edom and Obadiah people thus appear in some important traditions specifically and clearly connected with Temple and even Ark of Covenant. With this obvious notice of living of numerous Temple musicians with name Obadiah and Obed-Edom, their being descendants of famous choirmaster Jeduthun, we cannot, regrettably, probably, name any specific Obadiah-musician of this musical family, but we do have made a truly huge progress of this study: we have identified we probable CONTEXT of the Book of Obadiah. Importantly, in Cairo GENIZAH and many other Medieval Manuscripts are found traces of traditions of music of Obadiah, usually scholarly discussed in the title of music of Obadiah the Proselyte and his music; but interpretation of details of such ancient Genizah Manuscripts should be questioned because of clear Biblical tradition of Obadiah and Oved-Edom families among the Temple singers in Temple of Jerusalem and because of here studied writings of Book of Obadiah- further study of these Medieval Obadiah and music of Obadiah Manuscripts here urgently called for; and importantly, a special session of music of Obadiah (the proselyte) was included in program of Fourth World Congress of Jewish Studies in Jerusalem (1965). Moreover, readers reading the ancient texts and translations of Book of Obadiah easily find also many references to this in the Book of Obadiah itself. We find that Book of Obadiah begins with word HZWN denoting visions; but it is notorious that the first word is this HZWN- among Prophets of OT only Isaiah begins with this word; many other books of Prophets do, of course, notice this word in their introductions (so Habakkuk, Nahum, Amos, Micah), understandably thus referring to visions and visioning- but only in Obadiah and Isaiah the word HZWN it the first word of the Book. Attentive readers thus notice that Obadiah 1 emphatically write of SHEMA traditions emphasising hearing; thus is easily found that Obadiah writing HZWN also noticed to Readers of the Chazzan, the special musician well known in ancient Synagogue (see e.g. writings of L. Levine concerning ancient Synagogue). Noticing in the beginning of Obadiah thus HZH and SHEMA thus refer attentive Readers to consider very ancient traditions of SHEMA and Chazzan; also this is understandable in context of working of musicians of the Temple. Well known is in Temple and Synagogue often spoken of AVODA, this noticed also in some renderings of name Obadiah. Greek translation also notices the SYNAGOGUE, writing in Obadiah 13 TEN SUNAGOGEN AUTON, this emphasising this Book of Obadiah writing thus of Temple and religious cult in the Temple, and cult in the Synagogue. It is further noticed that the Book of Obadiah also notoriously preserves culture and traditions of eastern areas, of Reqemite-Petran areas; research always notices that the Book of Obadiah so specifically is concerned with Edom and Edomites, and Esau. These clearly local knowledge of religion and culture of Nabataeans and Petra-Reqem now are comprehended with noticing traditions of Obadiah and Oved-Edom: the choir of Jeduthun was one of the choirs of the Temple of Jerusalem, and emphasising descendants of Jeduthun being Obadiah and Oved-Edom ALSO emphasises that among these musicians and singers of Temple of Jerusalem were some families of eastern origins, originating in Edomite areas. Clearly, they could convey traditions of Eastern regions, Nabataeans and of Petra-Sela, to the Temple and cult of Temple- we know very much of religious dialogue with traditions of neighbouring countries attested in Old Testament (in positive and in critical tone). Book of Obadiah is clearly written in context of religion of Temple of Jerusalem and perpetuated by Temple musicians of Edomite origins, Jeduthun, Obadiah and especially Oved-Edom; in this Book of Obadiah these musicians clearly discuss the religious traditions of Edomite and Reqemite areas in context of religion of Temple of Jerusalem. This is notoriously clear in Targumic translations of Book of Obadiah, certainly also written by group of such religious officials from Eastern Edomite and Reqemite areas, the Targumic translation so much discussing Nabataean deities DHUSHARA, QAUS, SHAI EL QAUM, ALILAT and many other deities, their appearances and their doings. Importantly, Philo of Alexandria clearly comments this Book of Obadiah in his writing Quod Deus Immutabilis Sit in such manner that Philo clearly attests knowledge of such Reqemite translations and traditions of Book of Obadiah- so clearly Philo writes of SHAI EL QAUM and DHUSHARA and QAUS in this very intriguing book Quod Deus Immutabilis Sit, there especially quoting four Psalms (very unusual for Philo), especially quoting Psalm 62 of Jeduthun traditions. The Book of Obadiah in the Hebrew Bible is very notorious Book, attesting many religious traditions of Eastern Nabataean regions and Petra-Sela, adapted and told in the context of cult of Temple of Jerusalem, by Temple’s choristers of Edomite origins, Jeduthun and his descendants Obadiah and Oved-Edom. We remember, of course, that David HaMelekh himself had Edomite ancestors, Ruth noticed in the Book of Ruth whose conclusion so emphatically notices this Edomite Ruth being ancestor of David- and also David’s bringing Ark of Covenant from house of Oved-Edom to the city of David. Many Edomite people thus are emphatically positively noticed in context of Temple of Jerusalem and religion in Temple of Jerusalem, and Book of Obadiah is important attestation of their culture in midst of cult and music of Temple of Jerusalem.
It is well known that Nabataean trade empire was prosperous especially in the time after Alexander’s empire, Nabataeans finding their place in midst of Ptolemaic Egypt and Seleudic empire. The Nabataean trade empire being prosperous and famous around Mediterranean world, their capital Petra especially enjoyed heightened prosperity and fame. Often it is told that merely few literary sources have been preserved from the Nabataean culture, this is notorious idea because of their central position in trade routes where ideas and trade were conveyed in areas near to Gulf and Mediterranean coast. Thus it was very much noticed in the current study, that also Bible might contain some references to Nabataeans and their culture, and Bible might also mention their capital Petra-Reqem. This was found understandable because Edomite culture and generally Nabataean areas being neighbours of ancient Judahite areas- usually ancient records from some culture do at least slightly mention their neighbours, writing good or bad mentions, but clearly it is to be presumed that Hebrew Bible might contain at least some references to Nabataeans and especially to their capital Petra-Reqem. Biblical studies write of neighbouring countries, including Edom and Edomites, and scholars have been studying these writings. However, interesting question are occurrences of words RQM in Hebrew Bible, the ancient ARAMAIC name of the capital of Nabataeans being REQEM, usually better known for its Greek name PETRA. In the current study was undertaken thus to examine more of writings of RQM words in Hebrew Bible. These are often comprehended to denote multicoloured fabrics and something colourful, and production of colourful clothing; but attentive Readers find many interesting details studying RQM word in Hebrew Bible. Thus were found histories in Judges 6 noticing troops from REQEM allied with Avimelekh, and Judges 11 similarly writing of troops from REQEM-Petra being allied to Jephtah. Importantly, Judges 11 also writes of ancient widespread female cult among Israelite women, honouring “daughter of Jephtah”. This deserves to be compared especially with Deut 16 writing of RQM and yearly festivals in Israel. Book of Ruth well known notices Ruth being ancient Moabite ancestor of David HaMelekh, and RQM words in Book of Ruth were found of special importance. Interesting history was found in 2 Samuel 6 writing of bringing of Ark of covenant to City of David after its being placed in house of Oved-Edom for some weeks- in the festivities accompanying bringing of Ark to City of David is noticed that David was celebrating like some REQEMITES- this 2 Samuel 6 thus interestingly connecting REQEMITES, Ark and OVED-EDOM. Importance of RQM words in context of Davidic dynasty is clearly noticed in words of Solomon upon his enthronement to succeed David HaMelekh, the 1 Kings 8:25 emphasising diligent hearkening of divine commandments guaranteeing the succession of Davidic dynasty, this VERY important statement of Davidic monarchy in 1 Kings 8:25 beginning RQ AM that UNMISTAKABLY refers to REQEM. Davidic monarchy had clearly some specific connection to REQEM and REQEMITES. (The RQ AM occurs also in Deut 15:5-6 emphasising diligent following of the divine commandments; but THIS text it not read contemporarily after SHEMA, but then is read from Deut 11). In the religion of the Temple times, the RQM words truly notoriously are written in many contexts very important to religion in Temple. Thus are written of RQJQJ MZWT MSHJM, these usually comprehended to denote some “wafers” on the table in Temple, this tradition of Mazot in these words often written, so in Exod 29, Lev 2:4 and 7:12 and Num 6:15. In midst of very sanctified rituals of Temple, are thus written of RQM Mazot! Notoriously, tradition of Deut 16:16 writes WLA JRAH AT PNJ H’ RJQM thus noticing Israelites arriving to the annual festivals, this writing notoriously RAH AT PNJ H’. Furthermore, well known (and often discussed) mentions of RQM words were found in numerous texts writing of colourful garments of High Priest, and Aharon High Priest, also these texts referring to RQM in context of discussing and legislating of the religion in Ohel Moed and Temple (Exod 28:39, 36:37 etc). Importantly, Exodus 35-36 writes of and legislates the construction of the Tabernacle and its furniture and specifically notices that Bezalel and Oholiab were specialists and skilled of doing such important works, also doing RQM (usu. Production of colourful garments and fabrics) is noticed among their special skills. Thus reading attentively Old Testament texts we find easily clear evidence of important mentions of REQEM and REQEMITES. Thus are noticed REQEMITE troops helping Jephtah and Avimelekh and even David Ha Melekh is with REQEMITES noticed in 2 Samuel 6. Davidic dynasty is connected to RQM in 1 Kings 8:25. Deut 15-16 write RQM word in writing of many divine commandments. In the traditions of Temple and Ohel Moed often RQM words are written, to denote RQM Mazot and colourful clothes of High Priest (Aaron) and other priests. These RQM words attest thus manifold religious and cultural connection of Israel and Judah with RQM Reqem, the Nabataean capital and their culture. It is especially interesting to notice that such RQM words do not appear in Hebrew Bible in contexts describing hostile attitudes and hostilities- rather such RQM words in Hebrew Bible are written in unmistakably positive and important texts concerning cult, religion, commandments and Temple. This is TRULY notorious- especially because David Ha Melekh and Davidic dynasty is noticed often in connection to RQM words.
Study of the Obadiah 1 thus noticed many details of the text and translations. The HZWN begins the Book of Obadiah, among Books of Biblical Prophets only Book of Isaiah thus beginning with word HZWN (even if the word does occur in introductions of books of Prophets). The HZWN and HZH notably, occur only here in Book of Obadiah. Targumic translation seldom writes of HZH words in Obadiah, only in v.12-13 where the HZH is notoriously connected with TBR and GBR (GIBBORIM) traditions. The Book of Obadiah much parallels many statements in Jeremiah 49, Obadiah 1 finding parallel in Jer 49:14. Interestingly, the SLH traditions are here important, and Greek translation in Jer 30 (numbering of Jeremiah in LXX has curiosities compared with MT) does write of ANGELS, understandably considering SLH sending and ambassadors, even if Greek translation of Obadiah 1 is not attested to write of ANGELS, writing of PERIOKHEN...EKSAPESTEILEN. However, the Ed. Gottingensia notices that Symmachus does translate also here in Obadiah 1 with AGGELOUS (or AGGELIAN), and Aquila translating AGGELEIAN, these being understandable translations of SLH statements. Writing of Zurot appearances and AT visual signs are here in Obadiah 1 unmistakable, this important to notice considering these translations noticing AGGELOI. Targumic translation of Obadiah 1 unmistakably places this text to Nabataean areas, writing of AMR JWJ LADWM BSWRA SMYNA where is reference to Edom and Bushra found (and reference to bowls B-SJR), the Bushra being well known centrum of Nabataean regions in Roman times, being their administrative centre of province of Arabia, also well known and flourishing in pre-Roman times. The Hebrew Bible specifically emphasises here the SHEMA traditions and HZWN, emphasising the religion and cult. Importantly, in Qumranic Manuscripts is preserved the 4Q380, regrettably only fragmentarily, this being Psalm of Obadiah, and this text notoriously emphasising also SHEMA traditions.
Study of Obadiah 2 makes very clear the Book writing of magnified visions. The Obadiah 2 writes in Hebrew Bible HNH QTN...ATH Meod. This begins with exhortation Hinne for attentive seeing and observations, emphasising of seeing something small- and then notices that its visual sign (AT) is so much! This is unmistakable writing of producing of magnified visions, importantly written after noticing in v.1 of the SLH sending of information (and translations noticing AGGELOI). Importantly, the parallel to Obadiah 2 in Jer 49.15 does not so clearly compare small and something-much. Greek translation also notices exhortation to seeing IDOU OLIGOSTON...SFODRA HUPEREFANIA where is clearly noticed seeing (IDOU, of ORAO) aof something very tiny, contrasted with huge HUPEREFANIA; and Targumic translation notices BSJR AT that in the SJR bowl there appeared vision AT.
Study of Obadiah 3 is very important. This mentions in Hebrew bible the SLY Selah that is clear reference to Rocks, specifically to the name of Nabataean capital PETRA-REQEM, also known as Sela (referring thus even to modern consensus e.g. in “Petra” in Concise Dictionary of World Place-Names, ed. by John Everett-Heath OUP 2010) and the standard works of history of Petra-REQEM and Edomites. The Nabataean kingdom was prosperous after the time of breaking of Ptolemaic Egypt and Seleucid Empire, the Nabataeans succeeding their trade via important caravan routes, and thus their trade empire and their capital Petra-REQEM being truly famous. References to Selah and in Greek Petra here are unmistakable references to the Nabataean capital and their culture and religion. Interestingly, ancient Rabbinical scholarship finding parallels to this text (in Masora) finds Jeremiah 49:16 and Song 2:14, both texts unmistakably writing of REQEM. Importantly, this texts more specifies the visions. The text of Hebrew Bible writes of SKNJ BHGWJ SLY where are found notice of SHEKINOT appearances. The HGWJ was comprehended comparing with book of HGJ (Haggaj) of Old Testament, especially 1:3-4 and 2:15-16 where are visions and comparison of less and much so clearly noticed; and the Book of Haggaj importantly writes of cups of crystal. Thus was found notice of visual (Shekinot) appearances appearing in crystal cups. Interestingly, Targumic translation notices here manifestations of Nabataean deity DHUSHARA in likeness of FALCON in magnifying cups. The text of Obadiah 3 thus describes in the context of religion in PETRA specifically magnifications seen from Sidonian cups, the Targumic translation importantly noticing manifestations of Nabataean deity DHUSHARA in these cup-visions in likeness of falcon.
The Obadiah 4 writes truly interesting statements. Targumic translation of Obadiah 3 was found to notice visual appearance of Nabataean deity DHUSHARA in likeness of Falcon in magnifying bowl, and the Targumic translation of Obadiah 4 writes now of ATARSAMAIN-ISHTAR, famous ancient female deity (emphasised here writing of Nekeva)- and notoriously, in Targum here emphasised HTN words to attentive Readers notice nothing else but- marriage or partnership of these DHUSHARA and ATARSAMAIN-ISHTAR. Targumic translation here emphasises ATARSAMAIN appearing from/by means cups (MDWRK). The Greek translation was found to emphasise ANANA letters, these to attentive Readers unmistakably referring to Hannah- and indeed, Philo of Alexandria does write in Quod Deus Immutabilis Sit 5-15 of Hannah prophetess, her receiving divine seed, becoming pregnant and giving birth to Samuel (this being one important parallel with Obadiah and traditions of Obadiah). Philo’s writing in Quod Deus 162-167 especially was found to refer to this Greek translation, writing of METEOROIS, flying, and walking along the Middle Road (that is Philonic discussion of Aristotelian discussion of virtues being means). Writing of the Stars is somewhat seldom but clearly important for traditions of ATARSAMAIN-ISHTAR; and in literature of Jeremiah especially this was compared with Book of Baruch 3 so much writing of stars and their creator. Interesting reference to David’s practising divination with Efod was found following ancient Rabbinical scholars finding parallel in 1 Samuel 30 for the AWRJDK word, this text writing clearly of David’s practising divination with EFOD. In the Hebrew Bible was found emphasised the Neum-H’ and GB tradition (AM TGBJH) referring to bowls; this connects bowls and divine information, the GB and GBWH emphasising bowls and huge heights.
The Obadiah 5 writes further specifying of such visual appearances. This text notices MG NBJM, magicians, prophets, and their doings, Targumic translation specifying their being (also) prophets of well known deity ALILAT. In the Hebrew Bible writing of the Zurot and Demut, and BBA in this text unmistakably notice appearance of visual forms and visual reflections and visual similitudes. Targumic translation writes here importantly TWP words, the TWP referring well known to stretching, spreading and expanding, also this being work of these magicians-prophets. Hebrew text, importantly, refers here to vessels of Davidic style (SDD), this emphasising HERE the official cult of Temple. Greek translation writes of TRUGETAI that was compared with famous GOETEIA of antiquity, production of illusions, even noticing TRI-GOETEIA producing magnified visions. Philo writes in Quod Deus Immutabilis Sit often of GEINOS EDOM, “earthly Edom”, noticing these usually negatively. Importantly, Philo often there writing of this GEINOS EDOM emphasises their visual appearance and their directing the visual and visions, and their appearance with pomp and glamour. Writing of visual appearances thus is very important. These are continued with Obadiah 6 writing clearly of making inquiries and examinations HPS, the Greek translation writing clearly well defined words KATALAMBANO and EKSERUNAO; and Targumic translation writes more in words of visual revelations GLL, writing of ATGLJW MTMWRWHJ MN THWMH where Targum notices the famous THM container place. Visual appearances, visual forms and making detailed studies and observations thus are well noticed in Book of Obadiah.
Obadiah 7 is further important text. Targumic translation writes of SHAI EL QAUM, important Nabataean deity who protected the travellers, understandably very central in Nabataean trade empire whose prosperity was produced by merchants along the Nabataean trade routes, bringing from Gulf and Eastern areas merchandise and culture towards Mediterranean areas. This text importantly also writes of good comprehension and knowledge, TBWNH and in Targum SKLTNW. Gree Bible here writes of EOS TON ORION EKSAPESTEILAN SE PANTES; and Philo of Alexandria writes in Quod Deus Immutabilis Sit important traditions of SEIR and Edomites. This Book of Philo is especially devoted to writing of Edom and Edomites and their culture. Philo makes unmistakable reference to Book of Obadiah writing here of OROS traditions, commenting the Deut 1-2 of Israel’s wilderness wandering. Philo here writes of PARA TO OROS POREUSOMETHA/PARELEUSOMETHA that Philo comprehends to denote walking with knowledge, making studies and examinations, writing thus of OROS denoting definition and also “mountain”. Importantly, in Quod Deus 129 Philo writes of ORTHOS LOGOS being leader of travellers (KUBERNETE), this much echoing the Targumic writing of SHAI EL QAUM being protector and leader of travellers. Philo writes thus of walking along King’s High Road (clear reference to Nabataean very important trade route King’s Highway from coast of Red Sea towards Palmyra). This Philonic writing in Quod Deus was found to have unmistakable connections with then prosperous Nabataean culture and religion. Thus is important to read in Targumic translation of the THM depths and deep-containers MN THWMH AGLJWK KL ANS QJMK where is specifically noticed revelation of this important SHAI EL QAUM from THM deep-containers, this noticing description of lecanomancy. Indeed, the Hebrew text of Obadiah 1 begins also notoriously writing of BGWJM SLH QWMW where is echo of GB bowls and sending/appearance of SHAI EL QAUM easily heard. Moreover, Targum emphasises KL words here and even the SKLTNW here noticing cleverness contains reference to KL containers. Hebrew text also clearly emphasises KL and AN words writing of containers, KL AN...JKLW LK AN...AJN TBWNH. Importantly, Hebrew Bible begins this writing with YD HGBWL SLHWK where GB bowls and containers are connected with the GBWL limits and many other writings in Obadiah noticing GB-words (notoriously, the GIBBORIM giants) and SLH sending, and TBWNH comprehending.
Obadiah 8 is clear text writing of Wisdom and containers. Here is noticed Hokhmah, Hakhamim and Esau’s being clever in comprehension (TBWNH MHR YSW) or, especially, clever comprehension (maher) found by means of reflectors and reflected visions (the YSS often denotes reflectors and reflected visions). Also this text writes of Abyddos containers connecting this specifically with such Hohkmah, writing thus of HABDTJ HKMJM- thus are here Wisdom and containers connected. Targum noticed in v.7 how SHAI EL QAUM appears from THM deep-containers. This text writes rather ABD and Hakhamim wise, noticing thus connection of ABD deep containers and deep container observations and those who are Hakhamim wise. Greek translation importantly writes here of SOFOS and SUNESIS, emphasising good comprehension and wise, and writing of APOLO- Greek Readers surely could hear also reference to deity Apollon of Wisdom in this statement noticing SOFOS and SUNESIS. Importantly, the parallel in Jeremiah 49:7-8 begins that prophesy of Edom, and emphasises in this statement NSR Falcon traditions, ABDH YZH MBNJM NSRHH HKMTM where is found reference to sons-of-Falcon BNJM NSR. It is very important to notice that Targumic translation HERE begins comprehensive writing of giants, GIBBORIM, so much emphasised in Targumic translation of Obadiah. Here Targum translates noticing Giants-GIBBOR in whom is cleverness (KL GBR DBJH SKLNTNWTH); and importantly, Philo of Alexandria writes in the Quod Deus Immutabilis Sit clear references to Book of Obadiah, this Quod Deus beginning with much discussion of the traditions of GIANTS in Gen 6, among Philo’s works the Quod Deus and de Gigantibus writing of traditions of Giants.
Thus is importantly arrived to commenting very important text of book of Obadiah, the v.9-10, now modernly Translated in words
New Modernised Translation by Pasi K. Pohjala 2008,
with Commentary by Pasi K. Pohjala 2010
“and the hajjot of mighty size (GBR) of Teman style visions (temunot) in the water bowl (maajan) become to knowledge (KR) in the keen seeing (MHR) fire-flame, for reflections (YS) in the clearness (NQ) of the waters (TL) (10) the knowledge (MH) coming from the molten material (MS), the qualities, by Jacob style is the cup examination (KS) for the knowledge in the container Olam vessel” Translation of Pasi K. Pohjala 2008 of Obadiah 9-10
The Book of Obadiah is found to write of bowls and vessels, and visions; and Book of Obadiah clearly writes of stretching and expanding. The Obadiah 9-10 now more specify how such stretched and magnified visions and bowls are productive of clever knowledge. Modern readers often talk in more modern terms that knowledge is found by help of magnified visions (especially, we see more details, thus knowing more, possibly, seeing more differences that help us to more detailed specify further the species- so writes Philo often concerning visions and knowledge). Hebrew Bible here writes of GIBBORIM and generally of giant visions GBR here written with TMN noticing Temunot, and notices AJS MHR YSW, reflections and special keenness from visions. This was compared in Jeremiah literature with Baruch 3:26 noticing OI GIGANTES and their huge stature (EUMEGETHES), and knowledge (EPISTAMENOI), this written interestingly after Baruch 3:22-24 detailed discussing search after wisdom and understanding even in extremities of earth. Philo begins the Book Quod Deus Immutabilis Sit noticing Giants and traditions of Giants, noticing also DUSERGOTATON, thus noticing surely that Nabataean DHUSHARES was comprehended to be Giant, also Philo here emphasising Giants and knowledge (Quod Deus 1-6). Targumic writing here importantly writes of GBR Gibborim and TBR words, this found often further in this Translation; and also GBR Gibborim and ZWR zurot visual forms. Targum very importantly here writes of the TWL referring to famous TJL water divination, this continuing Hebrew Bible here writing of TJL word- Targum is often found to attempt to preserve some formula comprehended specifically important.
The Obadiah 11 is truly notorious text, especially the words BJWM SBT ZRJM. Attentive Readers notice here possible reference to Shabbath and to the Seventh Day (the Z is seventh letter of Hebrew alphabet and thus can refer also to number seven and to “seventh”). This statement was discussed being reference to Shabbath traditions, here notice light and lamp (jom) possibly being specifically famous Shabbath lamp. These references to Shabbath are very understandable in traditions of Temple and synagogue and the ancient musicians of the Temple, descendants of Jeduthun; but Translation was cautious to write directly expression of Shabbat lamp here because of its notorious religious importance. Greek translation writes in v.11-14 often EPI, these words emphasising Jerusalem, Judah and synagogue, this detail noticing unmistakably Greek tradition here emphasising important religious traditions of Jerusalem and Judah. This text is clearly text noticing some form of divination and mantic, writing of GWRL in Hebrew Bible and KLEROUS in Greek Bible. Ancient Rabbinical scholarship here emphasised parallels to this v.11 writing of KAHD, this of clearly important significance, and notoriously thus were in Hebrew Scriptures found numerous texts where were mighty warriors and giants discussed, thus were found text of Goliath, mighty Hebrew warrior Simson, sons of Zeruya, and Psalm 82:7 directly thus referring to history of Giants, writing of KAHD HSRJM TPLW where is noticed Gen 6 writing of SRJM and NEFILIM. Ancient Rabbinical interpreters thus understood this Obadiah 11 especially referring to traditions of Giants Gibborim. The New and Modernised Translation renders these with noticing magnified visions in water-reflections, increases of Jerusalem-style, that appear in these seeing-instruments.
The Obadiah 12 writes of Jom and seeing, thus noticing light and seeing. Obadiah 12 commences writing of AL TRA BJWM...BJWM NKRW...BJWM ABDM...WAL TGDL; these writings of JWM jom light or illumination firstly are connected with seeing RAH, then with KR understanding and then with ABD deep containers and deep-examinations- importantly, concluding noticing GDL growing and magnifying. Thus are connected RAH seeing, Jom light and GDL magnifying, and understanding. Translations here emphasise magnifying, Targum writing of SGJ and RBRB. Importantly, Targumic translation of Obadiah only here in v.12-13 writes of HZH seeing, this importantly because Hebrew text begins with the HZWN word. Targum here write WDASGJTA LMLLA where is found MLL utterances, SGJ muchness and magnifying, and notoriously letters of ALM referring to ALM or ULAM pond of the Temple (reading TALMLLA in both directions)- once more it is important to remember this text clearly having been composed by Temple singers descendants of Jeduthun, families of Obadiah and Oved-Edom, they surely had much knowledge of traditions of the religion in the Temple. Tradition thus comprehends this statement very importantly discussing HZH seeing, even being tradition of HZH seeing in ULAM pond of the Temple of Jerusalem. And notoriously, Greek Bible here translates MEGALORREMONESES EN HEMERA where is MEGALOS written with REMA, comparing with HEMERA, this statement connecting thus HEMERA light and illumination with specially huge or extended (or boastful) utterances (MEGALOS).
Obadiah 13 continues much writing of Jom lights and illumination. This is expressed in Edomite style BJWM AJDM...BJWM AJDW...BJWM AJDW, this emphasising to attentive Readers Jom illumination and Meod muchness, and notoriously, Jom and AJD mist and vapour from waters. This text also notices of seeing of magnified visual signs TRA GM ATH, and notoriously this is in Hebrew Bible connected to TBR writing ATHBRYTW. Especially Targumic translation of Book of Obadiah is found much emphasising TBR in writing of traditions of GBR Gibborim, Giants. Thus it is notorious to find in Targumic translation of Obadiah 13-14 clear reference to Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. That is, Targumic translation of Obadiah 13-14 describes Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. This is truly interesting result in attentive study of Book of Obadiah and its traditions. Importantly, the text of Hebrew Bible does NOT support finding here even mentions of DHUSHARA or SHAI EL QAUM. This textual detail thus attests much of the place and culture of Targumic translation of this Book of Obadiah- these Translators had specific interest in Nabataean culture and religion and also they knew importance of traditions of Giants. Once more, we may consider the Obadiah families of singers in Temple of Jerusalem, descendants of Jeduthun and with origins in Eastern areas towards Edomite regions (or in Edomite regions), and their special knowledge of Nabataean religion and culture, and thus their emphasising also in this writing Nabataean deities DHUSHARA and SHAI EL QAUM. This text thus attests of ancient religious dialogue. (For readers of Enoch literature such notices of Nabataean deities DHUSHARA and SHAI EL QAUM having been in this Targumic translation described as Giants are, of course, of special interest, current Writer confined to read merely in Greek preserved parts of Enoch literature, and writings from Qumran).
Obadiah 14 writes then notoriously much of traditions of Lot. The Hebrew bible in Obadiah 14 often writes letters LT, in words WALTYMD and PLJTJW. Ancient Rabbinical interpreters emphasised such connection, finding parallels to this text with AL TYMD in histories of Lot, in Gen 19:17 noticing rescue of Lot. Then Gen 19:20-22 notices Lot’s rescue to smaller city there nearby, city called Zoar. Importantly, Jeremiah 49 writes many parallels to statements in Book of Obadiah, and Jer 49:18 does notice MHPKT of Sodom and Gomorrah. Greek translations of Obadiah 11-14 much write EPI-words, thus emphasising knowledge and acquiring knowledge. Obad 11 thus writes EPI statement concerning divination by lot, and Obad 13 interestingly writes thus of ME EPIDES KAI SU TEN SUNAGOGEN AUTON; and Obadiah 14 notably concludes MEDE EPISTES, thus referring to EPISTEME knowledge.
Obadiah 15 contains important words of KASR YSJT JYSH LK GMLK JSWB BRASK. Often these words are comprehended to state principle of divine retribution, numerously written in OT in different statements. (Therefore were noticed also many OT statements of SLH RQM noticing giving a due reward, thus in Exod 3:21 (NOTORIOUSLY), Gen 31, Deut 15:13 and 1 Sam 6:3 and in book of Ruth, such SLH RQM unmistakably having been famous economical principle of ancient Reqemite trade empire, legislating to give good reward.) This statement of Obad 15 was further much discussed following ancient Rabbinical scholars who emphasised OT parallels writing JYSH word. Many of these statements, of course, state divine retribution. But notoriously, many of JYSH statements rather are written in contexts describing and legislating concerning vessels of Temple. Important texts noticed by Rabbinical scholars thus were found in Num 4:26, Lev 11:32, 2 Kings 12:14, Jer 3:16f and Ezek 44:14, these texts paralleling wording of details of Obad 15 and thus discussing vessels of Temple, Kelim. Thus was also noticed that YSS words also often notice reflectors and reflected visions; so was in this statement of Obad 15 noticed subtle statement concerning vessels of Temple and their producing reflections, reflected visions.
Obadiah 16 writes of doubling and magnified visions. Every detail of Hebrew Bible being precious, notorious was found the Obad 16 clearly emphasising doubling, writing word ST and ALSO writing often letters twice- this was specifically seen emphasised when comparing with parallel in Jeremiah 49:12. This was studied noticing in Hebrew that STH often notices drinking and STJM notices number two and doubling (continuing Obad 15 writing of GML even thus referring to number three, gimel)- and indeed, magnified visions are produced in drinking vessels of glass and crystal, filled with wine. Greek translation does specifically mention wine OINON, and Targumic translation further specifies KS PWRYNWTHWN where is read echo of Egyptian cups (often made of superb crystal). Important was found that Philo of Alexandria writes in Quod Deus Immutabilis Sit 77 quotation from Psalm 74:8 POTERION EN KHEIRI KURIOU OINOU AKRATOU PLERES. Importantly, this Philonic quotation noticing divine wine cup is written in context writing clearly of visions of divine Powers. This importantly attests religious rituals of seeing magnified visions, rituals of wine cups, in Temple where musicians-prophets Obadiah and Oved-Edom (descendants of Jeduthun) were singing and prophesying.
Obadiah 17 writes of mount Zion and visions, Targum writing BTWRA DZJWN. Traditions of mount Zion are very important in whole book of Obadiah, especially concluding the book in Obadiah 21. It was emphasised that TH words of Hebrew emphasise visions and visual signs, here written of BHR ZJWN THJH PLJTH where is seen notice of TH visual signs and marks and reference to LT mysteries and to famous TJL water divination; and here written RS words are of RSS to denote visual reflections and production of visual reflections. Important were thus found traditions in 2 Samuel 6 of bringing the Ark from house of Oved-Edom to city of David and then David’s celebrating this, then also some REQEMITES attending these festivities.
Obadiah 18 writes clearly of very elevated cults of lights and lamps. The words of lights, lamps and fire-flame were here studied. Importantly, the text writes of BJT writing of houses, thus leading Readers to notice that in ancient world, extended families of rulers were also referred to “houses”, here being noticed houses of Jacob, Esaw and Joseph. It is clear that this text Obadiah 18 notices the official cult and religion of such ruling families, also Targumic translation writing of SLT that unmistakably notices rulers and their ruling. Importantly, Hebrew Bible AND Targum HERE write of QS- this word importantly refers to QAUS, Nabataean NATIONAL deity, in many known Nabataean texts connecting the QAUS with ruling family and ruler. VERY importantly, here QAUS is specifically connected to Esau, writing of BJT YSW LQS- this connects ruling house of “Esau” with QAUS, this in good accordance with QAUS being known as national deity of Nabataeans, and that Nabataeans and people of Edom often were associated with Esau (esp. Deut 1-2). The Obadiah 18 thus unmistakably writes of official cult of rulers and state. Thus were noticed presence of fire and fire-flame in official cult of these “house of Jacob”, “house of Joseph” and “house of Esau”. Greek translation was interestingly found to write of PURFOROS, these in ancient Greek world known to be priests guarding the sacred flame and carrying sacred flame in some religious festivals. Thus is in this context of discussing official religious cult and fire-flames translated SRJD in Hebrew Bible, comparably to Obad 5 writing of SDDJ LJLH, these referring more to evening times and times of shadows. Interestingly, Greek Bible here also writes of KALAME associating this with house of Esau (thus translating the LQS), and notoriously is such KALAME well noticed in construction of Menorah of Temple, the Exod 25 noticing KALAMISKOI being “branches” of the Menorah. It is important to notice that Jeduthun and his descendants with names Obadiah and Oved-Edom were officiating in Temple, being well known musicians of Temple of Jerusalem, thus these detailed statements so clearly reflect their detailed knowledge of religion in the Temple of Jerusalem.
Obadiah 19 continues writing of official religion. This text often writes of RSS and GB words, thus noticing RSS sprinklings and GB bowls and containers, these are unmistakable parts of official religion. The Obadiah 19 clearly writes of AT and notices of some places, thus emphasising production of OT visual signs and style of such production of visions in different places. Targumic translation emphasises here JTBJ and JT words, this contrasting with the BJT words emphasised in Obad 18, also this textual detail noticing here doing reflections.
Obadiah 20 writes clearly of visions. Thus was studied Hebrew Bible here writing concerning
BNJMN AT GLYD WGLT HHL HZH
This text was found to emphasise GL words, thus writing of the GLT and Gilead, and the HZH here unmistakably echoes the word HZWN that begins the whole book of Obadiah, such HZH word notoriously seldom written in whole book of Obadiah. Thus was found seeing of revelations emphasised in this text. This was also noticed by ancient Rabbinical scholars, ancient Masora noticing parallels to texts writing HHL; among these is written in 1 Samuel 3 history of young Samuel, and the 3:2 specifically noticing the eyes of elderly Eli, writing of YJNJ HHLW KHWT LA JWKL LRAWT WNR. This notices importantly eyes of Eli, KH strengthening (or weakening), seeing and interestingly the NR lamp, also this important for comparisons with Obadiah 18 writing of fire flame and lamps in official cult. Interestingly, was found that 1 Samuel 9:9 is quoted by Philo of Alexandria in Quod Deus Immutabilis Sit 139 to notice that prophets wer often in ancient times called SEERS. Furthermore, the HL word was studied also for its often noticing glass vessels and white glass vessels, and thus lamps- in ancient world were glass vessels often used as lamps, most filled with water for cooling and some oil film floating for nourishing the fire-flame. Greek text writes of METOIKESIA thus attesting of founding and life of new settlements (or diaspora). Importantly, thus is in Greek text written of KAI TES METOIKESIAS E ARKHE AUTE...KAI METOIKESIA IEROUSALEM EOS SEFRADA. This Greek translation clearly notices foundation and life of settlement of Nabataean or Reqemite people in Jerusalem- in other words, this METOIKESIA clearly refers to the fact that some Nabataean and Reqemite people had settled in Jerusalem, thus noticing their settlement in Jerusalem. (This terminology interestingly is compared with words in Book of Baruch, also being part of Jeremiah literature). This Book of Obadiah clearly attests of sure and native knowledge of Nabataean and Reqemite culture. The Book of Obadiah clearly is composed by some Temple musician (prophet) Obadiah in Temple of Jerusalem, his family originating from Nabataean –Reqemite areas and being descendant of famous Jerusalemite choirmaster Jeduthun.
Obadiah 21 concludes the Book of Obadiah writing important ZION traditions, these were compared with Zion traditions in Book of Baruch. Importantly, Targumic translation notices revelation, noticing how TTGLJ MLKWTA DJWJ thus writing of revelation. END OF TRANSLATION OF BOOK OF OBADIAH, AND COMMENTARY OF BOOK OF OBADIAH.
FROM THE BEGINNING OF BOOK QUOTED THE TITLEPAGE and CONTENTS:
VERRE ET BIBLE 6
NEW TRANSLATIONS OF BIBLE: OBADIAH. A Study of These Edomite-PETRAN Traditions of Music and Scientific Lore of OBADIAH, Musician-prophet in the Temple of Jerusalem
TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA (During March-June 2010)
Second Edition of June 2010
EDITIONS Pasi Pohjala
COPYRIGHT © Pasi K. Pohjala June 10, 2010
BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)
THIS BOOK CONSISTS OF NINETY-FOUR NUMBERED PAGES.
OBADIAH ONE, p.2
OBADIAH TWO, p.6
OBADIAH THREE, p.8
OBADIAH FOUR, p.16
OBADIAH FIVE and SIX, p.21
OBADIAH SEVEN, p.25
OBADIAH EIGHT, p.30
OBADIAH NINE and TEN, p.33
OBADIAH ELEVEN, p.38
OBADIAH TWELVE, p.39
OBADIAH THIRTEEN, p.40
OBADIAH FOURTEEN, p.42
OBADIAH FIFTEEN, p.43
OBADIAH SIXTEEN, p.46
OBADIAH SEVENTEEN, p.50
OBADIAH EIGHTEEN, p.54
OBADIAH NINETEEN, p.56
OBADIAH TWENTY, p.57
OBADIAH TWENTY-ONE, p.58
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.60
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.66
CH. 24 QUMRAN and REQEM-Petra p.74
CH.25 SUMMARY p.82
NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010
NEW, Modernised Translation of Pasi K. Pohjala 2008 of OBADIAH 1-2
“vision of Obadiah, in the strength (KH) of the lamp-vessel (AM, NR) of God, in this place (AJ) of visual appearances (demut): hearken, hearken (SMY) the stretching (NN), these multitudes (MAT) from God, there is visual form (zura) appearing in cavity of waters (GJM) that the Luach instrument magnified (QM)- it was so magnified (NQM) in the increasing (YL) by God (JH) with the salt-of what-ness (MLH MH)”.
COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible.
obadiah and philo of alexandria quod deus
seeing of their glorious coming. These texts of Book of Baruch provide unmistakable parallels to Sion traditions in Book of Obadiah, these both books so importantly connected to Jeremiah. These easy considerations lead to the New and Modernised Translation of Obadiah 21.
CHAPTER 22. WRITINGS OF PHILO OF ALEXANDRIA AND BOOK OF OBADIAH
Philo of Alexandria wrote mainly commentaries to Torah, writing very important allegorical commentaries for texts of Torah, whose allegories have preserved earlier traditions of Alexandria and Palestine, and further developed them, and developed novel and usually very intriguing commentaries. Philo’s allegorical commentaries were thereafter very important for early Christian readers, and also very important for development of medieval allegorical interpretation of Scriptures (see esp. works of E. Brehier, H. De Lubac, J. Cazeaux, V. Nikiprowetzky, I. Heinemann, H. A. Wolfson, P. Borgen and many other important scholars of Philonica). Philo was very prolific writer whose currently known works comprise 12 volumes in Loeb Classical Library where the modern English translation of Whittaker and F. Colson is often followed in the English-speaking world. The huge scope of Philo’s works contains, however, only seldom scriptural quotations from Prophets and Writings (according to currently established comprehension of “quotation” in allegorical Midrashic interpretation), Philo mostly writing Scriptural prooftexts of Torah. (This includes, of course, fundamental problems of tradition of Philonic Manuscripts because of the possibility of some later copyists writing in appropriate places more extensive quotations, usually well in accordance with Greek translations of Bible; ancient Jewish and Hellenised Jewish readers were usually very fluent in Biblical writings and for THEIR comprehension often a reference was constituted by few famous words in Scriptural texts, this well known to every Reader of Midrash, Mishnah and Talmud. This problem is fundamental for studying Philo’s writings- and understandably, proceeding of the current commentary on Book of Obadiah cannot further consider such fundamental problems of Manuscripts of Philonic writings. The current study proceeds from the critical edition of Cohn-Wendland of PHILONIS OPERA and scholarly discussion of Philo’s writings. These remarks seem to be necessary for commencing the study of comparing book of Obadiah and Philo’s writings. Philo of Alexandria only very seldom makes explicit references to writings in Books of Prophets, and from Book of Obadiah cannot references be found (see the study of Biblia Patristica). Book of Obadiah is, of course, more concise Book of Bible, and such lack of references in Philo’s literature thus becomes more understandable. Furthermore, Philo of Alexandria does not in his writing mention name “Obadiah” (see the Philo Index of Borgen-Fuglseth-Skarsten) even when the different variants of writing this name are considered, found in LXX Gottingensia. These searches thus could lead Scholars to consider that Book of Obadiah was not important for Philo of Alexandria. Once more it is, of course, important to emphasise that Book of Obadiah is included in the canonical Scriptures during an lengthy process of selecting “Canonical” writings, mostly in Christian discussions and therefore there clearly exists the possibility that Book of Obadiah actually was not among those writings that Alexandria Hellenistic Jews were often reading in the times of Philo of Alexandria and before Philo. Thus, Book of Obadiah can have been more or less ignored by Alexandrian Hellenistic Jews and mostly included in the collection the Canon mostly during Christian tradition. This could account for Book of Obadiah having been seemingly not noticed by Philo of Alexandria. Well known, Philo of Alexandria in his writings mostly comments texts from Torah; even books of Isaiah and Jeremiah only seldom are referred to in writings of Philo. Attentive Readers thus, of course, consider further possibilities of finding some Philonic writings arguably relevant for the Book of Obadiah. Easily is thus found one very important writing of Philo, the QUOD DEUS IMMUTABILIS SIT (The Unchangeableness of God) that clearly contains many statements possibly relevant to the Book of Obadiah. Readers notice that the Book of Obadiah among all Biblical Books is especially writing of Edom; and among Philo’s writings the name Edom notoriously often occurs in the QUOD DEUS IMMUTABILIS SIT (hereafter written “Quod Deus”), the name Edom in this Book occurring five times written although only seldom occurring in other writings of Philo (Post 101 and Migr 146 and Q.G. 4:171 containing the only other references to name Edom in Philonica, thus the Philo Index of Borgen-Fuglseth-Skarsten). Attentive Readers thus further consider important words, finding name Seir of important Edomite city (possibly name of Petra) occurring in Philonic writings only here in Quod Deus 99. Thus attentive Readers further much consider the writings of the Philonic Quod Deus being possible Philonic writing especially important to Book of Obadiah, the Book of Obadiah so centrally writing concerning Edom and Edomites. The Greek word PETRA does not, however occur at all in Quod Deus neither can there be found clear references to some form of the Aramaic name of the city, REKEM or REQEM. Alas, Philo writes always well informed of details of Scriptures and therefore is important to notice words of Quod Deus 113 writing that
SUSTEMA KAI SUMFOREMA KAKION ATHROON KAI POIKILON EIS EN EIDOS SUNUFASMENON ESTIN
“is the concentration and congeries of all vices multitudinous and manifold, woven together into a single form” (trl. of Colson in LCL).This text actually writes notice of multicoloured woven cloth that is very usual comprehension of the RQM words in Hebrew Bible (and importantly, see Hatch-Redpath for translation traditions: such SUNUFAINO occurs in Exod 28:32, 36:10, 36:17 and 36:27). These words of Quod Deus 113 make unmistakable and very clear reference to the ARAMAIC name of Petra, the name REQEM. In the Quod Deus 113, Philo thus actually writes very clear reference to Petra, referring to ARAMAIC name REQEM of Petra; importantly, also historian Josephus so refers to this city with its ARAMAIC name. The POIKILOS only here occurs in Quod Deus, but the SUNUFAINO often denoting weaving and woven cloths does occur in Quod Deus also in 20 and 69. The Quod Deus 20 begins Philo’s interpretation of Gen 6:5-7 and thus is written in important place in this treatise Quod Deus that mostly interprets the history of Flood in Gen 6 and thus continues Philo’s writings in de Gigantibus; the Quod Deus 20 writes before quoting Gen 6:5-7 words TOUTON MEN DE ALIS, TA D’ AKOLOUTHA TO LOGO SUNUFENOMEN. Furthermore, Quod Deus 69 writes ETERA DUO SUNUFENAI AKOLOUTHA KAI SUGGENEE. These occurrences of SUNUFAINO thus emphasise Philo’s making clear references to REQEM in Quod Deus, the ARAMAIC name of Petra, the capital of Nabataean empire.
Furthermore, attentive Readers easily notice that the Book Quod Deus especially writes interpretations for descriptions of Israel’s going by “mountain country”, this topic clearly very relevant for writing of Edom and the Nabataean capital Petra. Further is central theme found in Philo’s Quod Deus writing of the King’s High Road (BASILIKE ODOS), commenting of travelling along such King’s High Road making very important topic of the Book of Quod Deus. Importantly, very important part of the Nabataean empire actually was King’s Road from Aqaba continuing through region of Petra towards Damascus and Palmyra. (After the annexation of Nabataean kingdom to the Roman empire 106CE, also the Romans developed road traffic in this very important area, here building Trajan’s road from Aqaba to Damascus and Palmyra that, however, by-passed Petra- this further declined the status of this ancient flourishing Nabataean centrum of trade and trade routes). Surely, many roads, routes and highways were called with such names “King’s Road” or “King’s High Road” or “Royal Road” in the time of Philo of Alexandria in these regions, and in then flourishing Alexandria and its vicinity. Philo writes notoriously often in the Book Quod Deus Immutabilis Sit of the King’s Road and thus can have denoted many roads or highways in the Ancient world in Alexandria itself or in the vicinity of Alexandria, in Palestine, or more generally in Easter Mediterranean. However, Philo writes of the King’s Road in book Quod Deus in such writings that especially often write of Edom and Edomites, and this detail much motivates considering then truly famous and well known King’s Road of the Nabataean empire having specifically been thus noticed by Philo in Quod Deus Immutabilis Sit. Easily Readers thus consider finding very important geographical designations in the Book of Quod Deus Immutabilis Sit, writing of Edom, writing of Seir and writing of King’s Road (BASILIKE ODOS)- and all these details of geography clearly are in good accordance with well known important geographical details of Nabataean Empire. Philo of Alexandria lived appr. 20 BCE-40CE, during this time the Nabataean empire still well flourishing and succeeding in their trade empire. Philo was well educated member of wealthy Alexandrian family much doing commerce, trade and much involved in high administrative posts, and thus the importance of the neighbouring Nabataean trade empire and its capital PETRA could never have been forgotten by Philo of Alexandria. Philo surely was aware of the flourishing Nabataean empire, possibly often negotiating with some Nabataean merchants and their representatives. Philo’s writings usually are read for their being masterly allegories, mostly finding some form of Platonised Stoic though in the allegorical meaning of Scriptures, and therefore details of geography and details of realia are less often studied because of the special concentration on Philo’s ingenuous allegorical interpretation of Bible. One important recent study of Philo’s notices of geographical facts is Peder Borgen’s study “Philo and His World” (the Ch. 1 of: Peder Borgen: “Philo of Alexandria: and Exegete of His Time” (1997)) where Prof. Borgen writes thorough study of references to geographical details mentioned in Philo’s writings. Thus are notices many details describing Greek, Rome, Egypt, Alexandria, Palestine and Jerusalem. Important writings are, among else, found in Legat 281-283, Flacc 43, Flacc 55 and Moses 1:99. Philo also often describes lake Mareotis and its vicinity in writing of the Therapeutae. Furthermore, the Ch. 2 of this Book of Prof. Borgen, the “Historical Perspective”, writes mode detailed concerning the important histories of Ptolemaic Egypt and Seleucid empire, their contests and Roman empire. Readers find much very important information and studies in these recent important studies. Considering then flourishing Nabataean empire with its capital in Petra, it is further important to emphasise that in Quod Deus Philo clearly devotes especial attention to Seir, Edom and “King’s High Road”, well known important designations of very famous parts of then flourishing Nabataean kingdom. The current study thus continues studying Philo of Alexandria’s QUOD DEUS IMMUTABILIS SIT being such writing of Philo that much can be studied with Book of Obadiah, also this Book so notoriously writing of Edom, Petra, Seir, Sela and much of Nabataean culture. Easily is found the notorious detail that Philo of Alexandria in context of mentioning SEIR in Quod Deus 99 is actually writing comprehensive discussion of PRAKSIS, PRATTEIN and PRAGMA, such words actually very clearly referring to the very name of Prophet OBADIAH, written YBDJH where the YBD often in Greek Bible is translated with such words. Philo writes here clearly detailed discussion of theory of action, much referring to Aristotelian and Hellenistic ethics. Thus is motivated detailed and attentive study of Philo’s QUOD DEUS IMMUTABILIS SIT comparing this Book with Book of Obadiah; importantly, recently this book Quod Deus Immutabilis Sit has been commented by David Winston and John Dillon “Two Treatises of Philo of Alexandria: A Commentary on De Gigantibus and Quod Deus Sit Immutabilis” (BJS 25, 1983) by two eminent Scholars of Philonic writings and Hellenistic Philosophy.
Philo writes in Quod Deus 99 quotation from Deut 1:43-44 writing
PARABIASAMENOI TINES ANEBESAN EPI TO OROS KAI EKSELTHEN O AMORRAIOS O KATOIKON EN TO OREI EKEINO KAI ETITROSKEN AUTOUS OS AN POIESEIAN AI MELISSAI KAI EDIOKSEN AUTOUS APO SEIR EOS ERMA
This quotation of Deut 1:43-44 in Quod Deus 99 is thus found to contain the only reference to SEIR in Philonic writings (according to the Philo Index). (The NRSV translates this with “The Amorites who lived in that hill country then came out against you and chased you as bees do. They beat you down in Seir as far as Hormah”). This notice of Seir occurs in very important text of Deut 1 summarising much of the Wilderness wandering towards the Land, and this notice of Seir is in this Deut 1 very specifically written in discussion of Edom and Edomites. This notice of Deut 1:43-44 describes Israelites’ unsuccessful attempt of invading that area after noticing the report of the spies sent to the Land. The mount of Seir is very central in this Biblical history, the 2:1 writing of WNSB AT HR SYJR JMJM RBJM (NRSV: “and skirted Mount Seir for many days”) the Deut 2:4 importantly noticing BNJ YSW HJSBJM BSYJR (NRSV “the descendants of Esau, who live in Seir”), further the Deut 2:5 very importantly writing of KJ JRSH LYSW NTTJ AT HR SYJR (NRSV “since I have given Mount Seir to Esau as a possession”), also the Deut 2:8 noticing BNJ YSW HJSBJM BSYJR (NRSV “the descendants of Esau who live in Seir”; translations to these important texts of Esau and SEIR are now followed more in NRSV thus more to reflect the currently generally supported comprehensions of these statements in these statements writing of Esau, the brother of Jacob). In the Biblical writings, these statements of Deut 1 and Deut 2 are very central statements concerning SEIR, ESAU and Edom, and importantly, Philo of Alexandria here in Quod Deus 99 makes clear reference to this Biblical history, also mentioning the name SEIR. Thus Philo of Alexandria writing notably often concerning Edom in the Quod Deus importantly also quotes very important text of Torah concerning Edom, SEIR and Esau, the deut 1:43-44. This further supports that indeed Philo writes in Quod Deus very intentionally concerning Edom, Esau and SEIR. Philo’s writing in Quod Deus importantly shows consideration to details of geography in writing lengthy list of prosperous nations and cities in Quod Deus 173-174, there mentioning Greece, Macedonia, Persia, Parthia, Egypt, Ethiopia, Carthage, Libya, even noticing “Europe” and “Asia” and comparing their times of flourishing and prospering. Such list written in Quod Deus 173-174 among the discussion of Edom and Edomites actually clearly confirms that in this writing Philo of Alexandria thinks of concrete details of geography- the writing of Edom and Seir in this treatise Quod Deus occur being references to then actual prevailing situation (of course, Philo then develops allegorical interpretation concerning Edom and Seir, but such writings make unmistakably clear that Philo hear writes emphatically referring to then concrete details of geography of Edom and Seir. Philo of Alexandria thus in Quod Deus Immutabilis Sit writes concrete and clear references to Nabataean empire). In the Quod Deus 94 writes notice of great cities, their houses, their hewn chambers and water-storages (LAKKOUS LELATOMEMENOUS OUS OUK EKSELATOMESAN) quoting thus Deut 6:10-11 and continuing in Quod Deus 95 further discussion of such cities, houses, chambers and cisterns of water. Such descriptions also descriptively accord with houses and cisterns of Petra so famously carved in stone (and, of course, to buildings in many other ancient cities). Philo’s writing of references of woven clothes and weaving together in Quod Deus 20, 69 and 113 make exceedingly clear Philo’s actually referring concretely to Nabataean capital PETRA in the Quod Deus Immutabilis Sit, its Aramaic name REQEM found in Hebrew Bible usually in texts noticing weaving and woven colourful clothes.
Philo writes in the context of Quod Deus 99 mentioning the SEIR in quotation of Deut 1:43-44 very important discussion of ethics and theory of action, in Quod Deus 100 writing
ANAGKE GAR KAI TOUS AFUOS EKHONTAS PROS TAS TON TEKHNON ANALEPSEIS, EI TI BIADZOMENOI PONOINTO PERI AUTAS, ME MONON SFALLESTHAI TOU TELOUS, ALLA KAI AISKHUNEN OFLEIN, KAI TOUS ALLO TI TON DEONTON ASUGKATALEPTO GNOME PRATTONTAS ETHELOUSIOS BIADZOMENOUS DE TO PAR’ AUTOIS EKOUSION ME KATORTHOUN ALLA PROS TOU SUNEIDOTOS TITROSKESTHAI TE KAI DIOKESTHAI
This text is important writing concerning ethics substantially of Stoic style, concerning doing some action of TON DEONTON with or without assent of judgement or will and EKOUSION ME KATORTHOUN. This is very definite statement of ethics of Stoic style, and Readers find competent current discussion also of this statement in the Commentary of D. Winston and J. Dillon. The current study is now concentrated to writing commentary on Book of Obadiah, and now it is found truly notorious that in THIS context Philo first notices SEIR in Quod Deus 99 and THEN notices such philosophical theory of ethics in Quod Deus 100, this directly echoing the Hebrew YBD of name of Prophet OBADIAH whose Book is so specifically writing of Edom and SELA-PETRA. Furthermore, Quod Deus 97 writes notice of seeing without toiling or effort
TON KOSMON EKSAIFNES APONOS KAI KHORIS PRAGMATEIAS OROSIN
Also this statement in THIS context writing of SEIR so clearly emphasises PRATTEIN and PONOS, also these clearly referring to Hebrew YBD and thus to the name YBDJH ”Obadiah”. So also writes Quod Deus 92-3 describing God’s giving treasures of Wisdom without toiling TA TES AIDIOU SOFIAS THOREMATA KAMATOU KHORIS KAI PONOU...TOIS MEN EPIPONOS ZETOUSIN APOTUGKHANEIN TOU ZETOUMENOU (thus writing of KAMNEIN and PONOS), also this noticing toiling and own efforts for achieving and searching for Wisdom.
Importantly, in the Quod Deus 142 Philo commences more extensively writing on the King’s High Road and travelling along the King’s High Road, this discussion considering Edom and Edomites. Noticing Philo’s numerous references to concrete details of contemporary geography, this reference to King’s High Road in this discussion specifically often noticing Edom and Edomites very probably refers to the famous Nabataean King’s High Road leading from Aqaba towards Damascus and Palmyra via Petra, the capital of Nabataean empire. In the Quod Deus 142 Philo understands that Wisdom (SOFIA) is the perfect High Road leading towards Deity. Here Philo importantly comments also the main discussion of this Quod Deus, the corruption described in the history of flood in Gen 6. Philo writes concerning travelling along this road
DIA GAR TAUTES O NOUS PODEGETOUMENOS EUTHEIAS KAI LEOFOROU HUPARKHOUSES AKHRI TON TERMATON AFIKNEITAI
Here Philo unmistakably refers also to the ancient antagonism and rivalry, noticing how Edom and Edomites attempt to make hindrance for Israel’s travelling along this King’s High Road
POREUESTHAI TEN ODON BASILIKEN OUSAN TOIS TOU ORATIKOU GENOUS METEKHOUSIN OPER ISRAEL KEKLETAI DIAMAKHETAI O GEINOS EDOM TOUTO GAR DIERMENEUTHEIS ONOMAZETAI
Well known is, actually, also the Nabataean empire in that region helping travellers and merchants travelling along such King’s High Road, protecting them for some payment; such actual circumstances of travelling in that area were surely known also to Philo of Alexandria whose family was much occupied in trade and high posts of administration in Egypt and Judaea. However, much knowledge of actual circumstances then prevailing can be clearly found in this Quod Deus. Then Philo refers in Quod Deus 145 to very central text describing Edom and Edomites encountered during the wilderness wandering. Philo quotes the Num 20:17-20 writing
O DE EDOM APOKRINETAI FASKON OU DIELEUSE DI’ EMOU EI DE ME, EN POLEMO EKSELEUSOMAI SOI EIS SUNANTESIN KAI LEGOUSIN AUTO OI HUIOI ISRAEL PARA TO OROS PARELEUSOMETHA
For the writing of Quod Deus here written words PARA TO OROS PARELEUSOMETHA are very central, these words quoted from Num 20:19 (also this quotation is in accordance with the currently usually reconstructed text of Greek Bible). Importantly, also the Greek Bible notices here meanings of these words, the 20:21 writing OUK ETHELESEN EDOM DOUNAI TO ISRAEL PARELTHEIN DIA TON ORION AUTOU, this more referring generally to the Edomite area writing of te DIA TON ORION and thus contrasting to PARA TO OROS PARELEUSOMETHA. Such writing of Edom and mountain and mountain areas are in accordance with geography of that region and also Book of Obadiah often noticing in Greek translations such mountains and mountain areas. Book of Obadiah writes in Greek translations thus of KATASKENOUNTA EN TAIS OPAIS TON PETRON (v.3), EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU (v.7), SUNESIN EKS OROUS ESAU (v.8), EKS OROUS ESAU (v.9), EPI TO OROS TO HAGION MOU (v.16), EN DE TO OREI SION (v.17), EKS OROUS SION...TO OROS ESAU (v.21).
Philo in this context writes of people appearing in splendid and costly clothing, such notices of appearances also noticing, for example, then flourishing Nabataean culture. The Quod Deus 148 contains then important description of Edom and appearances
PROS TON BASILEA TON FAINOMENON APANTON AGATHON TON GEINON EDOM ONTOS GAR TA TO DOKEIN AGATHA PANTA GEINA
Thus Philo in Quod Deus 148 notices communication sent to the ruler of all good in appearance, the earthly Edom, emphasising that all things good in appearance are earthly. This contains important connection of Edom with things good in their appearance, writing of FAINEIN and DOKEIN, thus referring to Platonic ideas of DOKEIN and DOKSA and very specifically referring to Stoic comprehension of “good”. Importantly, this statement writes the FAINEIN and in the context of THIS book Quod Deus such word FAINEIN especially refers to the important SUNUFAINO found in 20, 69 and 113, this SUNUFAINO specifically describing weaving and colourful woven clothes, this referring to the OT Hebrew RQM or REQEM noticing the Aramaic name of PETRA. Also writes Quod Deus 153 EN AFTHONOIS TON FAINOMENON AGATHON. Also this context of Quod Deus 146-147 writing of splendid and costly appearance and FAINEIN thus contains in THIS BOOK important reference to REQEM-PETRA, this statement of Quod Deus 148 specifically writing of Edom. Importantly, this PARELTHEIN written in this Quod Deus specifically describes theory of “good”, the Quod Deus 152 further writing
TI OUN OFELOS PARELTHEIN PANTA TA THNETON THNETA AGATHA, PARELTHEIN DE ME SUN ORTHO LOGO…OU GAR PANTAKHOU PANTA, ALLA DE PAR’ ALLOIS TETIMETAI
Thus is found in Quod Deus 159 important description of marching along the King’s Road
ANUPERTHETOS OUN TE BASILIKE PEIROMETHA BADIZEIN ODO, OI TA GEINA PARERKHESTHAI DIKAIOUNTES...AUTE D’ ESTI, KATA KAI MIKRO PROTERON EIPON, SOFIA
Thereafter Philo notices in Quod Deus 164-165 famous comprehension of virtues being means, thus following much the Aristotelian famous philosophy in Nicomachaean Ethics, Philo here writing
TEN MESEN ODON EUTHUNEIN BOULOMETHA TE KAI EUKHOMETHA
Thereafter Philo describes courage being a mean, economy being a mean, prudence being a mean and piety being a mean, mentioning here also the excesses to be avoided, thus Philo here much following Aristotelian famous comprehension of virtue being a mean. Then Quod Deus 166 writes of earthly Edom’s attempts to make hindrance for such travellers; and the Quod Deus 167 then importantly writes the PARA TO OROS POREUSOMETHA TOUTESTIN HUPSELAIS KAI METEOROIS ETHOS EKHONTES ENOMILEIN DUNAMESI KAI ORIKOS EKASTA SKOPEIN, TON PANTOS OUTINOSOUN LOGON EREUNONTES, DI’ OU TO TI EN EINAI GNORIZETAI
This is very important Philonic interpretation of the very central statement of PARA TO OROS POREUSOMETHA describing conducting research in accordance with definition (ORIKOS EKASTA SKOPEIN), searching after their LOGOS, whereby becomes known their essence (TO TI EN EINAI). Philo thus comprehends the central statement PARA TO OROS POREUSOMETHA to denote making searches and studies for knowing essences (actually Num 20:17-21 writes of PARA TO OROS PARELEUSOMETHA and ODO BASILIKE POREUSOMETHA that Philo here interestingly combines). Especially, the word HUPSELAIS here also refers to SELA, mentioned also in Obad 3 SKNJ BHGWJ SLY, the Greek Bible writing famously of the PETRA, this Philonic statement much paralleling Obad 3. Further writes Quod Deus 180 O MEN OUN GEINOS EDOM TEN OURANION KAI BASILIKEN ARETES ODON EPIFRATTEIN AKSIOI O DE THEIOS LOGOS EMPALIN TEN EKEINOU KAI TON OMOZELON, thus also here Philo writing of the Edomite attempts of closing the heavenly King’s road of virtue.
Chapter 23. BOOK OF OBADIAH AND HISTORIES FROM PETRA-REQEM
Study by Pasi K. Pohjala 2010
Book of Obadiah is now studied in much detail and here newly and modern translated. The Book of Obadiah thus is undoubtedly shown to originate in culture and religion of Petra-Reqem and Nabataean culture. Especially Targumic translation often attests knowledge of Nabataean deities, their manifestations and Nabataean religion. This is very important result concerning history of Nabataean culture and the ancient prosperous metropolis Petra-Reqem, because often serious study of Nabataean culture
CHAPTER 22. WRITINGS OF PHILO OF ALEXANDRIA AND BOOK OF OBADIAH
Philo of Alexandria wrote mainly commentaries to Torah, writing very important allegorical commentaries for texts of Torah, whose allegories have preserved earlier traditions of Alexandria and Palestine, and further developed them, and developed novel and usually very intriguing commentaries. Philo’s allegorical commentaries were thereafter very important for early Christian readers, and also very important for development of medieval allegorical interpretation of Scriptures (see esp. works of E. Brehier, H. De Lubac, J. Cazeaux, V. Nikiprowetzky, I. Heinemann, H. A. Wolfson, P. Borgen and many other important scholars of Philonica). Philo was very prolific writer whose currently known works comprise 12 volumes in Loeb Classical Library where the modern English translation of Whittaker and F. Colson is often followed in the English-speaking world. The huge scope of Philo’s works contains, however, only seldom scriptural quotations from Prophets and Writings (according to currently established comprehension of “quotation” in allegorical Midrashic interpretation), Philo mostly writing Scriptural prooftexts of Torah. (This includes, of course, fundamental problems of tradition of Philonic Manuscripts because of the possibility of some later copyists writing in appropriate places more extensive quotations, usually well in accordance with Greek translations of Bible; ancient Jewish and Hellenised Jewish readers were usually very fluent in Biblical writings and for THEIR comprehension often a reference was constituted by few famous words in Scriptural texts, this well known to every Reader of Midrash, Mishnah and Talmud. This problem is fundamental for studying Philo’s writings- and understandably, proceeding of the current commentary on Book of Obadiah cannot further consider such fundamental problems of Manuscripts of Philonic writings. The current study proceeds from the critical edition of Cohn-Wendland of PHILONIS OPERA and scholarly discussion of Philo’s writings. These remarks seem to be necessary for commencing the study of comparing book of Obadiah and Philo’s writings. Philo of Alexandria only very seldom makes explicit references to writings in Books of Prophets, and from Book of Obadiah cannot references be found (see the study of Biblia Patristica). Book of Obadiah is, of course, more concise Book of Bible, and such lack of references in Philo’s literature thus becomes more understandable. Furthermore, Philo of Alexandria does not in his writing mention name “Obadiah” (see the Philo Index of Borgen-Fuglseth-Skarsten) even when the different variants of writing this name are considered, found in LXX Gottingensia. These searches thus could lead Scholars to consider that Book of Obadiah was not important for Philo of Alexandria. Once more it is, of course, important to emphasise that Book of Obadiah is included in the canonical Scriptures during an lengthy process of selecting “Canonical” writings, mostly in Christian discussions and therefore there clearly exists the possibility that Book of Obadiah actually was not among those writings that Alexandria Hellenistic Jews were often reading in the times of Philo of Alexandria and before Philo. Thus, Book of Obadiah can have been more or less ignored by Alexandrian Hellenistic Jews and mostly included in the collection the Canon mostly during Christian tradition. This could account for Book of Obadiah having been seemingly not noticed by Philo of Alexandria. Well known, Philo of Alexandria in his writings mostly comments texts from Torah; even books of Isaiah and Jeremiah only seldom are referred to in writings of Philo. Attentive Readers thus, of course, consider further possibilities of finding some Philonic writings arguably relevant for the Book of Obadiah. Easily is thus found one very important writing of Philo, the QUOD DEUS IMMUTABILIS SIT (The Unchangeableness of God) that clearly contains many statements possibly relevant to the Book of Obadiah. Readers notice that the Book of Obadiah among all Biblical Books is especially writing of Edom; and among Philo’s writings the name Edom notoriously often occurs in the QUOD DEUS IMMUTABILIS SIT (hereafter written “Quod Deus”), the name Edom in this Book occurring five times written although only seldom occurring in other writings of Philo (Post 101 and Migr 146 and Q.G. 4:171 containing the only other references to name Edom in Philonica, thus the Philo Index of Borgen-Fuglseth-Skarsten). Attentive Readers thus further consider important words, finding name Seir of important Edomite city (possibly name of Petra) occurring in Philonic writings only here in Quod Deus 99. Thus attentive Readers further much consider the writings of the Philonic Quod Deus being possible Philonic writing especially important to Book of Obadiah, the Book of Obadiah so centrally writing concerning Edom and Edomites. The Greek word PETRA does not, however occur at all in Quod Deus neither can there be found clear references to some form of the Aramaic name of the city, REKEM or REQEM. Alas, Philo writes always well informed of details of Scriptures and therefore is important to notice words of Quod Deus 113 writing that
SUSTEMA KAI SUMFOREMA KAKION ATHROON KAI POIKILON EIS EN EIDOS SUNUFASMENON ESTIN
“is the concentration and congeries of all vices multitudinous and manifold, woven together into a single form” (trl. of Colson in LCL).This text actually writes notice of multicoloured woven cloth that is very usual comprehension of the RQM words in Hebrew Bible (and importantly, see Hatch-Redpath for translation traditions: such SUNUFAINO occurs in Exod 28:32, 36:10, 36:17 and 36:27). These words of Quod Deus 113 make unmistakable and very clear reference to the ARAMAIC name of Petra, the name REQEM. In the Quod Deus 113, Philo thus actually writes very clear reference to Petra, referring to ARAMAIC name REQEM of Petra; importantly, also historian Josephus so refers to this city with its ARAMAIC name. The POIKILOS only here occurs in Quod Deus, but the SUNUFAINO often denoting weaving and woven cloths does occur in Quod Deus also in 20 and 69. The Quod Deus 20 begins Philo’s interpretation of Gen 6:5-7 and thus is written in important place in this treatise Quod Deus that mostly interprets the history of Flood in Gen 6 and thus continues Philo’s writings in de Gigantibus; the Quod Deus 20 writes before quoting Gen 6:5-7 words TOUTON MEN DE ALIS, TA D’ AKOLOUTHA TO LOGO SUNUFENOMEN. Furthermore, Quod Deus 69 writes ETERA DUO SUNUFENAI AKOLOUTHA KAI SUGGENEE. These occurrences of SUNUFAINO thus emphasise Philo’s making clear references to REQEM in Quod Deus, the ARAMAIC name of Petra, the capital of Nabataean empire.
Furthermore, attentive Readers easily notice that the Book Quod Deus especially writes interpretations for descriptions of Israel’s going by “mountain country”, this topic clearly very relevant for writing of Edom and the Nabataean capital Petra. Further is central theme found in Philo’s Quod Deus writing of the King’s High Road (BASILIKE ODOS), commenting of travelling along such King’s High Road making very important topic of the Book of Quod Deus. Importantly, very important part of the Nabataean empire actually was King’s Road from Aqaba continuing through region of Petra towards Damascus and Palmyra. (After the annexation of Nabataean kingdom to the Roman empire 106CE, also the Romans developed road traffic in this very important area, here building Trajan’s road from Aqaba to Damascus and Palmyra that, however, by-passed Petra- this further declined the status of this ancient flourishing Nabataean centrum of trade and trade routes). Surely, many roads, routes and highways were called with such names “King’s Road” or “King’s High Road” or “Royal Road” in the time of Philo of Alexandria in these regions, and in then flourishing Alexandria and its vicinity. Philo writes notoriously often in the Book Quod Deus Immutabilis Sit of the King’s Road and thus can have denoted many roads or highways in the Ancient world in Alexandria itself or in the vicinity of Alexandria, in Palestine, or more generally in Easter Mediterranean. However, Philo writes of the King’s Road in book Quod Deus in such writings that especially often write of Edom and Edomites, and this detail much motivates considering then truly famous and well known King’s Road of the Nabataean empire having specifically been thus noticed by Philo in Quod Deus Immutabilis Sit. Easily Readers thus consider finding very important geographical designations in the Book of Quod Deus Immutabilis Sit, writing of Edom, writing of Seir and writing of King’s Road (BASILIKE ODOS)- and all these details of geography clearly are in good accordance with well known important geographical details of Nabataean Empire. Philo of Alexandria lived appr. 20 BCE-40CE, during this time the Nabataean empire still well flourishing and succeeding in their trade empire. Philo was well educated member of wealthy Alexandrian family much doing commerce, trade and much involved in high administrative posts, and thus the importance of the neighbouring Nabataean trade empire and its capital PETRA could never have been forgotten by Philo of Alexandria. Philo surely was aware of the flourishing Nabataean empire, possibly often negotiating with some Nabataean merchants and their representatives. Philo’s writings usually are read for their being masterly allegories, mostly finding some form of Platonised Stoic though in the allegorical meaning of Scriptures, and therefore details of geography and details of realia are less often studied because of the special concentration on Philo’s ingenuous allegorical interpretation of Bible. One important recent study of Philo’s notices of geographical facts is Peder Borgen’s study “Philo and His World” (the Ch. 1 of: Peder Borgen: “Philo of Alexandria: and Exegete of His Time” (1997)) where Prof. Borgen writes thorough study of references to geographical details mentioned in Philo’s writings. Thus are notices many details describing Greek, Rome, Egypt, Alexandria, Palestine and Jerusalem. Important writings are, among else, found in Legat 281-283, Flacc 43, Flacc 55 and Moses 1:99. Philo also often describes lake Mareotis and its vicinity in writing of the Therapeutae. Furthermore, the Ch. 2 of this Book of Prof. Borgen, the “Historical Perspective”, writes mode detailed concerning the important histories of Ptolemaic Egypt and Seleucid empire, their contests and Roman empire. Readers find much very important information and studies in these recent important studies. Considering then flourishing Nabataean empire with its capital in Petra, it is further important to emphasise that in Quod Deus Philo clearly devotes especial attention to Seir, Edom and “King’s High Road”, well known important designations of very famous parts of then flourishing Nabataean kingdom. The current study thus continues studying Philo of Alexandria’s QUOD DEUS IMMUTABILIS SIT being such writing of Philo that much can be studied with Book of Obadiah, also this Book so notoriously writing of Edom, Petra, Seir, Sela and much of Nabataean culture. Easily is found the notorious detail that Philo of Alexandria in context of mentioning SEIR in Quod Deus 99 is actually writing comprehensive discussion of PRAKSIS, PRATTEIN and PRAGMA, such words actually very clearly referring to the very name of Prophet OBADIAH, written YBDJH where the YBD often in Greek Bible is translated with such words. Philo writes here clearly detailed discussion of theory of action, much referring to Aristotelian and Hellenistic ethics. Thus is motivated detailed and attentive study of Philo’s QUOD DEUS IMMUTABILIS SIT comparing this Book with Book of Obadiah; importantly, recently this book Quod Deus Immutabilis Sit has been commented by David Winston and John Dillon “Two Treatises of Philo of Alexandria: A Commentary on De Gigantibus and Quod Deus Sit Immutabilis” (BJS 25, 1983) by two eminent Scholars of Philonic writings and Hellenistic Philosophy.
Philo writes in Quod Deus 99 quotation from Deut 1:43-44 writing
PARABIASAMENOI TINES ANEBESAN EPI TO OROS KAI EKSELTHEN O AMORRAIOS O KATOIKON EN TO OREI EKEINO KAI ETITROSKEN AUTOUS OS AN POIESEIAN AI MELISSAI KAI EDIOKSEN AUTOUS APO SEIR EOS ERMA
This quotation of Deut 1:43-44 in Quod Deus 99 is thus found to contain the only reference to SEIR in Philonic writings (according to the Philo Index). (The NRSV translates this with “The Amorites who lived in that hill country then came out against you and chased you as bees do. They beat you down in Seir as far as Hormah”). This notice of Seir occurs in very important text of Deut 1 summarising much of the Wilderness wandering towards the Land, and this notice of Seir is in this Deut 1 very specifically written in discussion of Edom and Edomites. This notice of Deut 1:43-44 describes Israelites’ unsuccessful attempt of invading that area after noticing the report of the spies sent to the Land. The mount of Seir is very central in this Biblical history, the 2:1 writing of WNSB AT HR SYJR JMJM RBJM (NRSV: “and skirted Mount Seir for many days”) the Deut 2:4 importantly noticing BNJ YSW HJSBJM BSYJR (NRSV “the descendants of Esau, who live in Seir”), further the Deut 2:5 very importantly writing of KJ JRSH LYSW NTTJ AT HR SYJR (NRSV “since I have given Mount Seir to Esau as a possession”), also the Deut 2:8 noticing BNJ YSW HJSBJM BSYJR (NRSV “the descendants of Esau who live in Seir”; translations to these important texts of Esau and SEIR are now followed more in NRSV thus more to reflect the currently generally supported comprehensions of these statements in these statements writing of Esau, the brother of Jacob). In the Biblical writings, these statements of Deut 1 and Deut 2 are very central statements concerning SEIR, ESAU and Edom, and importantly, Philo of Alexandria here in Quod Deus 99 makes clear reference to this Biblical history, also mentioning the name SEIR. Thus Philo of Alexandria writing notably often concerning Edom in the Quod Deus importantly also quotes very important text of Torah concerning Edom, SEIR and Esau, the deut 1:43-44. This further supports that indeed Philo writes in Quod Deus very intentionally concerning Edom, Esau and SEIR. Philo’s writing in Quod Deus importantly shows consideration to details of geography in writing lengthy list of prosperous nations and cities in Quod Deus 173-174, there mentioning Greece, Macedonia, Persia, Parthia, Egypt, Ethiopia, Carthage, Libya, even noticing “Europe” and “Asia” and comparing their times of flourishing and prospering. Such list written in Quod Deus 173-174 among the discussion of Edom and Edomites actually clearly confirms that in this writing Philo of Alexandria thinks of concrete details of geography- the writing of Edom and Seir in this treatise Quod Deus occur being references to then actual prevailing situation (of course, Philo then develops allegorical interpretation concerning Edom and Seir, but such writings make unmistakably clear that Philo hear writes emphatically referring to then concrete details of geography of Edom and Seir. Philo of Alexandria thus in Quod Deus Immutabilis Sit writes concrete and clear references to Nabataean empire). In the Quod Deus 94 writes notice of great cities, their houses, their hewn chambers and water-storages (LAKKOUS LELATOMEMENOUS OUS OUK EKSELATOMESAN) quoting thus Deut 6:10-11 and continuing in Quod Deus 95 further discussion of such cities, houses, chambers and cisterns of water. Such descriptions also descriptively accord with houses and cisterns of Petra so famously carved in stone (and, of course, to buildings in many other ancient cities). Philo’s writing of references of woven clothes and weaving together in Quod Deus 20, 69 and 113 make exceedingly clear Philo’s actually referring concretely to Nabataean capital PETRA in the Quod Deus Immutabilis Sit, its Aramaic name REQEM found in Hebrew Bible usually in texts noticing weaving and woven colourful clothes.
Philo writes in the context of Quod Deus 99 mentioning the SEIR in quotation of Deut 1:43-44 very important discussion of ethics and theory of action, in Quod Deus 100 writing
ANAGKE GAR KAI TOUS AFUOS EKHONTAS PROS TAS TON TEKHNON ANALEPSEIS, EI TI BIADZOMENOI PONOINTO PERI AUTAS, ME MONON SFALLESTHAI TOU TELOUS, ALLA KAI AISKHUNEN OFLEIN, KAI TOUS ALLO TI TON DEONTON ASUGKATALEPTO GNOME PRATTONTAS ETHELOUSIOS BIADZOMENOUS DE TO PAR’ AUTOIS EKOUSION ME KATORTHOUN ALLA PROS TOU SUNEIDOTOS TITROSKESTHAI TE KAI DIOKESTHAI
This text is important writing concerning ethics substantially of Stoic style, concerning doing some action of TON DEONTON with or without assent of judgement or will and EKOUSION ME KATORTHOUN. This is very definite statement of ethics of Stoic style, and Readers find competent current discussion also of this statement in the Commentary of D. Winston and J. Dillon. The current study is now concentrated to writing commentary on Book of Obadiah, and now it is found truly notorious that in THIS context Philo first notices SEIR in Quod Deus 99 and THEN notices such philosophical theory of ethics in Quod Deus 100, this directly echoing the Hebrew YBD of name of Prophet OBADIAH whose Book is so specifically writing of Edom and SELA-PETRA. Furthermore, Quod Deus 97 writes notice of seeing without toiling or effort
TON KOSMON EKSAIFNES APONOS KAI KHORIS PRAGMATEIAS OROSIN
Also this statement in THIS context writing of SEIR so clearly emphasises PRATTEIN and PONOS, also these clearly referring to Hebrew YBD and thus to the name YBDJH ”Obadiah”. So also writes Quod Deus 92-3 describing God’s giving treasures of Wisdom without toiling TA TES AIDIOU SOFIAS THOREMATA KAMATOU KHORIS KAI PONOU...TOIS MEN EPIPONOS ZETOUSIN APOTUGKHANEIN TOU ZETOUMENOU (thus writing of KAMNEIN and PONOS), also this noticing toiling and own efforts for achieving and searching for Wisdom.
Importantly, in the Quod Deus 142 Philo commences more extensively writing on the King’s High Road and travelling along the King’s High Road, this discussion considering Edom and Edomites. Noticing Philo’s numerous references to concrete details of contemporary geography, this reference to King’s High Road in this discussion specifically often noticing Edom and Edomites very probably refers to the famous Nabataean King’s High Road leading from Aqaba towards Damascus and Palmyra via Petra, the capital of Nabataean empire. In the Quod Deus 142 Philo understands that Wisdom (SOFIA) is the perfect High Road leading towards Deity. Here Philo importantly comments also the main discussion of this Quod Deus, the corruption described in the history of flood in Gen 6. Philo writes concerning travelling along this road
DIA GAR TAUTES O NOUS PODEGETOUMENOS EUTHEIAS KAI LEOFOROU HUPARKHOUSES AKHRI TON TERMATON AFIKNEITAI
Here Philo unmistakably refers also to the ancient antagonism and rivalry, noticing how Edom and Edomites attempt to make hindrance for Israel’s travelling along this King’s High Road
POREUESTHAI TEN ODON BASILIKEN OUSAN TOIS TOU ORATIKOU GENOUS METEKHOUSIN OPER ISRAEL KEKLETAI DIAMAKHETAI O GEINOS EDOM TOUTO GAR DIERMENEUTHEIS ONOMAZETAI
Well known is, actually, also the Nabataean empire in that region helping travellers and merchants travelling along such King’s High Road, protecting them for some payment; such actual circumstances of travelling in that area were surely known also to Philo of Alexandria whose family was much occupied in trade and high posts of administration in Egypt and Judaea. However, much knowledge of actual circumstances then prevailing can be clearly found in this Quod Deus. Then Philo refers in Quod Deus 145 to very central text describing Edom and Edomites encountered during the wilderness wandering. Philo quotes the Num 20:17-20 writing
O DE EDOM APOKRINETAI FASKON OU DIELEUSE DI’ EMOU EI DE ME, EN POLEMO EKSELEUSOMAI SOI EIS SUNANTESIN KAI LEGOUSIN AUTO OI HUIOI ISRAEL PARA TO OROS PARELEUSOMETHA
For the writing of Quod Deus here written words PARA TO OROS PARELEUSOMETHA are very central, these words quoted from Num 20:19 (also this quotation is in accordance with the currently usually reconstructed text of Greek Bible). Importantly, also the Greek Bible notices here meanings of these words, the 20:21 writing OUK ETHELESEN EDOM DOUNAI TO ISRAEL PARELTHEIN DIA TON ORION AUTOU, this more referring generally to the Edomite area writing of te DIA TON ORION and thus contrasting to PARA TO OROS PARELEUSOMETHA. Such writing of Edom and mountain and mountain areas are in accordance with geography of that region and also Book of Obadiah often noticing in Greek translations such mountains and mountain areas. Book of Obadiah writes in Greek translations thus of KATASKENOUNTA EN TAIS OPAIS TON PETRON (v.3), EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU (v.7), SUNESIN EKS OROUS ESAU (v.8), EKS OROUS ESAU (v.9), EPI TO OROS TO HAGION MOU (v.16), EN DE TO OREI SION (v.17), EKS OROUS SION...TO OROS ESAU (v.21).
Philo in this context writes of people appearing in splendid and costly clothing, such notices of appearances also noticing, for example, then flourishing Nabataean culture. The Quod Deus 148 contains then important description of Edom and appearances
PROS TON BASILEA TON FAINOMENON APANTON AGATHON TON GEINON EDOM ONTOS GAR TA TO DOKEIN AGATHA PANTA GEINA
Thus Philo in Quod Deus 148 notices communication sent to the ruler of all good in appearance, the earthly Edom, emphasising that all things good in appearance are earthly. This contains important connection of Edom with things good in their appearance, writing of FAINEIN and DOKEIN, thus referring to Platonic ideas of DOKEIN and DOKSA and very specifically referring to Stoic comprehension of “good”. Importantly, this statement writes the FAINEIN and in the context of THIS book Quod Deus such word FAINEIN especially refers to the important SUNUFAINO found in 20, 69 and 113, this SUNUFAINO specifically describing weaving and colourful woven clothes, this referring to the OT Hebrew RQM or REQEM noticing the Aramaic name of PETRA. Also writes Quod Deus 153 EN AFTHONOIS TON FAINOMENON AGATHON. Also this context of Quod Deus 146-147 writing of splendid and costly appearance and FAINEIN thus contains in THIS BOOK important reference to REQEM-PETRA, this statement of Quod Deus 148 specifically writing of Edom. Importantly, this PARELTHEIN written in this Quod Deus specifically describes theory of “good”, the Quod Deus 152 further writing
TI OUN OFELOS PARELTHEIN PANTA TA THNETON THNETA AGATHA, PARELTHEIN DE ME SUN ORTHO LOGO…OU GAR PANTAKHOU PANTA, ALLA DE PAR’ ALLOIS TETIMETAI
Thus is found in Quod Deus 159 important description of marching along the King’s Road
ANUPERTHETOS OUN TE BASILIKE PEIROMETHA BADIZEIN ODO, OI TA GEINA PARERKHESTHAI DIKAIOUNTES...AUTE D’ ESTI, KATA KAI MIKRO PROTERON EIPON, SOFIA
Thereafter Philo notices in Quod Deus 164-165 famous comprehension of virtues being means, thus following much the Aristotelian famous philosophy in Nicomachaean Ethics, Philo here writing
TEN MESEN ODON EUTHUNEIN BOULOMETHA TE KAI EUKHOMETHA
Thereafter Philo describes courage being a mean, economy being a mean, prudence being a mean and piety being a mean, mentioning here also the excesses to be avoided, thus Philo here much following Aristotelian famous comprehension of virtue being a mean. Then Quod Deus 166 writes of earthly Edom’s attempts to make hindrance for such travellers; and the Quod Deus 167 then importantly writes the PARA TO OROS POREUSOMETHA TOUTESTIN HUPSELAIS KAI METEOROIS ETHOS EKHONTES ENOMILEIN DUNAMESI KAI ORIKOS EKASTA SKOPEIN, TON PANTOS OUTINOSOUN LOGON EREUNONTES, DI’ OU TO TI EN EINAI GNORIZETAI
This is very important Philonic interpretation of the very central statement of PARA TO OROS POREUSOMETHA describing conducting research in accordance with definition (ORIKOS EKASTA SKOPEIN), searching after their LOGOS, whereby becomes known their essence (TO TI EN EINAI). Philo thus comprehends the central statement PARA TO OROS POREUSOMETHA to denote making searches and studies for knowing essences (actually Num 20:17-21 writes of PARA TO OROS PARELEUSOMETHA and ODO BASILIKE POREUSOMETHA that Philo here interestingly combines). Especially, the word HUPSELAIS here also refers to SELA, mentioned also in Obad 3 SKNJ BHGWJ SLY, the Greek Bible writing famously of the PETRA, this Philonic statement much paralleling Obad 3. Further writes Quod Deus 180 O MEN OUN GEINOS EDOM TEN OURANION KAI BASILIKEN ARETES ODON EPIFRATTEIN AKSIOI O DE THEIOS LOGOS EMPALIN TEN EKEINOU KAI TON OMOZELON, thus also here Philo writing of the Edomite attempts of closing the heavenly King’s road of virtue.
Chapter 23. BOOK OF OBADIAH AND HISTORIES FROM PETRA-REQEM
Study by Pasi K. Pohjala 2010
Book of Obadiah is now studied in much detail and here newly and modern translated. The Book of Obadiah thus is undoubtedly shown to originate in culture and religion of Petra-Reqem and Nabataean culture. Especially Targumic translation often attests knowledge of Nabataean deities, their manifestations and Nabataean religion. This is very important result concerning history of Nabataean culture and the ancient prosperous metropolis Petra-Reqem, because often serious study of Nabataean culture
obadiah 18, 19, 20, 21
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
“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
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