spyglass: 4 Nov 2010

Thursday, 4 November 2010

commentary of book of obadiah 3rd ed oct 2010

obadiah 21 new commentary 3rd ed

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

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

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

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

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

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

obadiah v.8 commentary 3rd ed

OBADIAH v.7 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“the outer lines of forms (GBL) in the Luach instrument produce evidence (YDH) thus in the vessel (AN) that produces multiplicity (SBR) in midst (TK) of the hollowness (SA): it is such vessel instrument (KL) –LEKANE- such vessel (AN) of white material (SS) from waters (LM), such vessel of life, and KS-cup of waters (MM), making zura-forms there beneath (THT) to thus being keen (AJN) knowledge (bina) in the prophetical producing (JHB)” Translation Pasi K. Pohjala 2008 of Obdiah 7.

COMMENTARY The context of the writings in Bible always writes the very central information for comprehending any statement of Bible, and especially for studying the Obadiah 7 this method of Biblical research is very central. The Obadiah 7, thus being numbered according to these later divisions of verses, is very essentially connected to its context- thus are always writings of Bible, and therefore Readers always shall consider the whole context of Biblical writings for understanding them, even if referring to these statements with the numbers of verses, thus following this established practise. The Obadiah 6 was found to contain many very clear descriptions and statements of empirical research and epistemology, especially clearly writing of HPS searches and ZPH seeing and observing, and this comprehension very centrally leads then to reading of the statement of Obadiah 7. In the Hebrew Bible the Obadiah 7 is written in words
YD HGBWL SLHWK KL ANSJ BRJTK HSJAWK JKLW LK ANSJ SLMK LHMK JSJMW MZWR THTJK AJN TBWNH BW
This statement concludes in the Hebrew Bible with noticing the AJN word that is, notoriously, connected here with the TBWNH comprehension and understanding. Often this is comprehended to denote lack of comprehension, but in THIS context it is important to notice that AJN often notices also special cleverness and that the following Obad 8-9 with emphasis write the WTBWNH MHR YSW...AJS MHR YSW MQTL where is noticed the specially good comprehension (Maher) of Esau, and noticed also such AJS MHR YSW. This is to be commented in its appropriate place in commenting Obadiah 8-9 and also in the current discussion it is important to refer to the clear parallel in Proverbs 22:29 writing of “Maher” good understanding in words ASR YSW ABWTJK HZJT AJS MHJR BMLAKTW; in THIS text such writing of MHJR (plene) is always comprehended to notice AJS “Mahir”, someone specially clever and importantly, this text of Prov 22:28-29 ALSO writes the letters YSW (comprehended to notice qal perf. pl. 3) ALSO the letters YSW found HERE in Obad 8-9 and usually comprehended to denote name “Esau”. We find thus that Prov 22:28-29 specially supports reading also here in Obad 8-9 notices of ESAU’s special Mahir Wisdom and this is very central for comprehending the Obad 8-9 (importantly, here the Prov 22:22 writes words of YNJ BSYR tat possibly can refer to YNJ prophets of SEIR, that is, prophets of SEIR-REQEM-PETRA; this Prov 22:22-29 thus contains important traditions of prophetic Wisdom of PETRA-SEIR and its parallel to Obad 8-9 is in the current commentaries important. We remember, of course, that the parallel to Book of Obadiah in Jeremiah 49 so centrally praises the Wisdom of Teman, writing in 49:7 HAJN YWD HKMH BTJMN where is notoriously the word AJN also found, so specially describing the Hokhmah Wisdom of Teman and Temanites (centrally connected to Esau also clearly written in Jer 49:7-22). The word AJN TBWNH BH in the currently commented Obad 7 thus centrally echoes this Jer 49:7 writing such AJN of Hokhmah Wisdom and also to Prov 22:22-29 writing of Esau’s cleverness (thus very plausible reading) and prophets of Seir-Petra. The currently studied AJN TBWNH BW in Obad 7 thus centrally is part of discussion of Wisdom.

These remarks lead attentive Readers to further consider the AJN and AN words written in THIS context, in the currently studied statements. The Obad 7 writes thus in Hebrew Bible that
KL ANSJ and JKLW LK ANSJ SLMK. Such writing of plur. ANSJM is in the Hebrew Bible very usual writing, but in the currently studied Book of Obadiah these words ANSJ only HERE occur. Thus it is important to consider that these words here so occur that also is then written the AJN TBWNH BW where the AJN is found. Thus attentive Readers consider further such writings of ANSJ and importantly notice that the AJN is written in emphatic Wisdom discussion with TBWNH and that these ANSJ words are both written in THIS context of Obadiah 7 with KL words. This statement clearly emphasises such KL words, first writing KL and in the second ANSJ statement writing of JKLW LK, so that Readers surely ponder such connection of KL and word ANSJ in THIS context of Obadiah 7. Such connecting of KL and ANSJ words becomes very understandable noticing that one usual meaning of AN letters in Hebrew Bible is “vessel” and “bowl” (BDB 58, especially comparing with Assyrian “anu” and “unutu” denoting vessels and utensils). Attentive Readers remember surely that the famous Jonah 1 writes of ANJH thus describing something connected to waters (Jonah 1:4-5) that the current Author Pasi K. Pohjala has recently more extensively studied in the Translation of Book of Jonah and detailed Commentary on Book of Jonah (2010). Attentive Readers of this Obad 7 thus straightforwardly comprehends such emphasised AN...AN...AJN in THIS context of Obad 7 to denote special Wisdom and AN vessels and utensils and bowls of bowl divination. Important is to notice also the reading in Jeremiah 49:10-11 writing WSKNJW WAJNNW YZBH JTMJK ANJ AHJK WALMNWTJK where are such AN words found emphatically written in this statement noticing the important word ALM that denotes then well known and famous ULAM pond of Temple (and traditions connected to this ULAM pond)- such ULAM pond of Temple is centrally noticed in the Michtam Psalm 56:1 writing the famous YL JWNT ALM RHQJM where ULAM pond is noticed (cf. Commentary of current writer Pasi K. Pohjala 2009 on the Michtam Psalms 56-60 and 16 for detailed discussion of the ULMA pond and its traditions in Michtam Psalms, where Rabbinical exegesis often emphasises reading the vocalisation ULAM). Thus comparison with Jeremiah 49:10-11 further emphasises comprehension of such AN words in Obad 7 to denote VESSELS and BOWLS (this in accordance with Assyrian “anu” and “unutu”), the Jeremiah 49:10-11 specifically referring to the famous ULAM pond of the Temple. Also Jeremiah 49:12 such writes ASR AJN MSPTM where AJN is in context of thinking and considerations written. Importantly, the Obad 7 commences with writing YD HGBWL where are letters HG of the notorious word HG found, such HG clearly emphasised in Obad 3 writing of SKNJ BHGWJ SLY that already in its commentary was found to make clear references to crystal cups and crystal bows, thus established easily especially comparing with the Book of Haggaj (HGJ) in the Hebrew Bible. Reading the Obad 7 writing of KL ANSJ...JKLW LK ANSJ.. AJN TBWNH BW thus for attentive Readers contains unmistakably discussion of AN and KL vessels, utensils and bowls.

Targumic translation here in Obadiah 7 writes considerable interpretation, commencing this Obad 7 with words MN THWMA AGLJWK KL ANS QJMK, the whole context of Obad 6-7 here importantly writing that ATGLJW MTMWRWHJ MN THWMA AGLJWK. The Hebrew writing of GBL noticing some limits thus is interpreted with notice of uttermost limits in depths, the THM; but importantly, such THM was also well known container and place of containment, especially containment of waters. The Targumic translation thus writing of THM emphasises to Readers to consider places of containment and containment of waters. Importantly, Targumic translation here follows Hebrew text reading the KL ANS and JKJLW LK ANS (where the Hebrew text reads KL ANSJ...JKLW LK ANSJ) so that the emphasised KL ANS in Hebrew text thus is in Targumic translation with intention followed. Notoriously, Targumic translation here also writes in Obad 6-7 emphatically GL words thus clearly noticing revelations (the GL truly conveys many meanings, e.g. the important “galut”). Here Targumic translation clearly compares MTMWRWHJ MN THWMA thus emphasising something becoming revealed from hiddenness, from utmost depths, or becoming revealed from places of containment and containers. This Targumic text truly deserves attentive reading in its writing here AGLJWK KL ANS QJMK. Such QJMK refers often to covenant, in the Hebrew is the BRJT written; and in THIS text attentive Readers notice the very special style of writing of the AJN and AN words referring to vessels. Thus Readers here with attention study letter by letter this statement of Targum and find here probable reference to Nabataean deity SHAI EL QAUM, very important Nabataean deity who especially protected travellers, thus being very central for the life of Nabataean merchants and travellers along then so famous trade routes of Nabataean empire. This detailed and attentive reading of these letters in this admittedly very sensitive statement is further emphasised noticing this statement so clearly referring to revelations, revelations from containers and places of containment (GL). Thus in this TARGUMIC translation is discovered further very important reference to visual manifestations of Nabataean deity, here the SHAI EL QAUM, protector of travellers being noticed, in Targumic statement
ATGLJW MTMWRWHJ MN THWMA AGLJWK KL ANS QJMK
This statement in TARGUMIC translation of Obad 6-7 thus notices to Esau or Esau-people revealed visual manifestation (appearance) of Nabataean deity SHAI EL QAUM, protector of travellers. This statement in Targumic translation thus notoriously continues Targumic notice in Obad 3 that Nabataean deity DHUSHARA was being manifested in magnifying bowl appearing in likeness of Falcon, thus writing in Obad 3
DAT DMJ LNSRA DSRJ BSNJ KJPA BRWMA
Targumic translation of Obadiah thus notoriously emphatically writes notices of manifestations of Nabataean deities, this attesting the cultural knowledge of Nabataean culture and religion by the translators of this Book of Obadiah, with such formulations they thus clearly emphasised the Book of Obadiah noticing Nabataean culture and culture of Petra-REQEM. Thus Targumic translation here emphasises appearances being seen in revelations, this emphasising to considerations of descriptions of what thus was seen. Targumic translation is now seen to contain reference to appearance of Nabataean deity SHAI EL QAUM, protector of travellers. Such veiled reference can possibly be found also in formulation of Hebrew Bible writing in Obad 1 SLH QWMW WNQWMH although here more indirectly. Emphasising visual appearances thus contributes to comprehension of Obad 7 here writing of YD HGBWL thus noticing boundaries of visual appearances (connected with concrete travelling to utmost limits that such GBWL also denotes, this noticing also such SHAI EL QAUM). The writing of the MZWR straightforwardly leads Readers to consider Zurot-forms observed, this also emphasised in the Rabbinical exegesis of R. Eleazar recorded in Babli Sanhedrin 92 where such MZWR is further explained with quoting Hos 5:13 where such MZR is connected to RAH seeing.

The writing of Obad 7 further writes the word SLH commencing this Obad 7 with YD HGBWL SLHWK KL. Also here reading the context of the Book of Obadiah is very central for comprehending such word SLH in Hebrew Bible. The word SLH is in Book of Obadiah found in the very beginning of the Book written in the emphasised SHEMA traditions, the Obad 1 writing
SMWYH SMYNW MAT H’ WZJR BGWJM SLH
Writing of such SLH is thus in this Book very central denoting traditions of sending of prophesies and sending of SHEMA tradition. In the Talmud the Book of Obadiah is only seldom referred to, and thus it is important to notice that Obad 7 has been quoted by R. Eleazar in traditions written in b Sanhedrin 92a. This Talmudic tradition records numerous sayings of R. Eleazar concerning knowledge and lack of knowledge, the quoting of Obad 7 in this context emphasising its place in Rabbinical discussions concerning knowledge. Thereafter R. Eleazar continues commenting the word MZWR also written in Obad 7 with quoting Hos 5:13 writing WJRA APRJM AT HLJW WJHWDH AT MZRW (notoriously, this is connected to Assur, this statement continuing WJLK APRJM AL ASWR WJSLH...WLA JGHH MKM MZWR), this statement of Hos 5:13 emphasising RAH seeing, the AT (often denoting OT visual signs) and the MZWR. Importantly, this tradition records R. Eleazar’s special praise of knowledge, thereby also quoting the 1 Sam 2:3 KJ AL DYWT H’ that further emphasises in R. Eleazar’s sayings the knowledge. Importantly, the Gemara commencing in 89a emphatically discusses SHEMA traditions (JSMJY and JSMY) there quoting the central Deut 18:19. The Mishnah here legislates concerning “false prophets” and thus emphasises discussion on prophesy and prophets. It is here especially important to notices that this Rabbinical discussion in Babli Sanhedrin 89a- concerning such utmost serious issue is not here directed especially against Edom, Edomites and Esau, and this Rabbinical legislation also quotes Obadiah 1:3 in b Sanhedrin 89a. Rather it is here hugely important to notice that b Sanhedrin 91b records saying of R. Joshua b. Levi that finds resurrection derived in Scriptures in Psalm 84:5 writing ASRJ JWSBJ BJTK YWD JHLLWK SLH
“Blessed are those who dwell in thy house, ever singing thy praise! (Selah) Blessed are the men in whose heart are the highways to Zion” (the RSV Translation). Thus this tradition of R. Joshua recorded in this legislating concerning false prophecy in b Sanhedrin 89a- rather finds Scriptural proof to important issue of resurrection in statement writing the “SELA” that surely was recognised by these Rabbis to contain reference also to PETRA-REQEM-SELA and its culture. Importantly, Talmudic sages thus carefully preserved such tradition of R. Joshua mentioning the “SELA” and noticed this in legislating concerning this utmost serious issue of false prophesy- Rabbis thus did not wish to avoid such somewhat positive notice of echo of “SELA” in this legislation, this emphasising the fact that this legislation concerning false prophesy is not specifically directed against Esau and traditions of Esau. Had Esau and culture of Petra here been especially targeted in this Rabbinical legislation concerning utmost serious issue of false prophesy, any somewhat positive mention of name of PETRA-SELA would surely have been in this text of Babli Sanhedrin completely unthinkable! Also here are noteworthy traditions of discussions between “Antoninus” and Rabbi, recorded in b Sanhedrin 91, where Rabbi notices how this “Antoninus” taught him some interpretations, Rabbi then finding Scriptural support in Job 10:12 and Gen 4:7, these traditions noticing questions of possibilities of attempting to more identify this “Antoninus” even if recognising that this name in ancient times was usual (importantly, cf. Babli Abodah Zarah 10 for more traditions of discussions of Rabbi and “Antoninus”; and there Esau is negatively noticed). However, truly very little is known of the religion and culture and documents of ancient PETRA-REQEM-SELA, and therefore further detailed discussion encounters numerous substantial and unsurpassable obstacles.

The Greek readers of this text of Obadiah 7 find here many details that are substantially important for further comparisons with traditions especially in Philo of Alexandria’s magnificent Quod Deus Immutabilis Sit that clearly makes numerous references to Book of Obadiah. Already have been studied numerous references to SHEMA tradition, and traditions of toiling and working so central in Book of Obadiah. The currently studied Obadiah 7 in its Greek translation is important for further references. Philo writes in Quod Deus Immutabilis Sit (hereafter: Quod Deus) intriguing Midrashic interpretation of Israel’s travelling along the mountain country, thus avoiding Edomite regions, in their travelling towards the Land. Already is seen that to translators of Targumic text this Obad 7 was known to contain description of manifestation of deity protecting travellers, in the Nabataean religion named SHAI EL QAUM, the Targumic translation here noticing manifestation of revelation of this Nabataean deity SHAI EL QAUM from hiddenness, from depths. Notoriously, the Greek translation of this Obadiah 7 is unmistakably echoes in Philo’s Midrash on Israel’s travelling along the “mountain country”, this Midrash being very important in the latter part of the Quod Deus Immutabilis Sit. It is important to notice that Philo of Alexandria strictly followed the monotheistic religion (see all the major commentaries on Philo of Alexandria), where the developments of angelology and God’s Powers (DUNAMEIS) do contain many subtle notices of metaphysics and ontology- Philo was well educated in Greek and Hellenistic philosophies and in his writings defended and explained monotheistic religion with interpretations of Biblical writings compared with contemporary philosophical ideas. The current study is devoted, however, to commenting Book of Obadiah and its clear parallels with writings of Philo (when such are found). The Greek translation of Obad 7 writes EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU. Such description notices that “you” have been sent to utmost limits by all allied with “you”. Importantly, many Greek Mss here attest reading EOS TON ORION SOU EKSAPESTEILAN, also reading SOUR being attested. The region of PETRA is in Greek translation of Obad 3 already mentioned, and such attestation of referring to mountain-region of “SEIR” (here Greek attesting SOU, even SOUR, see ed. Gottingensia) further would emphasise such reference to PETRA and Edomite region. Thus it is important to notice that Philo writes the notorious Midrash of Israel’s travelling along the mountain regions in Quod Deus, noticing the episode of Num 20 where Edomite rulers are depicted to have denied from Israel possibility of travelling along their regions. In the Quod Deus 146 Philo writes that
LEGOUSIN AUTO OI HUIOI ISRAEL PARA TO OROS PARELEUSOMETHA
This reading is in accordance with Greek Bible writing in Num 20: 18-19 and this contains Israel’s response to Edomite denial, their suggesting of travelling merely along mountain regions. Philo’s notorious Midrash on this text in Quod Deus Immutabilis Sit 99-183 is importantly the only place where Philo mentions the place SEIR (in Quod Deus 99 writing APO SEIR EOS ERMA), this writing being especially discussing Edom and Edomites who very seldom are elsewhere in Philonic writings mentioned. This emphasises further the Mss of Obad 7 writing of EOS TON ORION SOU or even EOS TON ORION SOUR, thus unmistakably referring to SEIR. Importantly, Philo interprets this Israel’s travelling along the “mountain country” very emphatically in terms of Wisdom. Philo writes especially in Quod Deus 142
TEN TOU AIONIOU KAI AFTHARTOU TELEIAN ODON TEN PROS THEOU AGOUSAN. TAUTEN ISTHI SOFIAN DIA GAR TAUTES O NOUS POEGETOUMENOS EUTHEIAS KAI LEOFOROU HUPARKHOUSES AKHRI TON TERMATON AFIKNEITAI
Thereafter the Quod Deus 145 notices the PARA TO OROS PARELEUSOMETHA quoting thus from Num 20:18-19. Philo specifically interprets such travelling along MOUNTAIN regions in Quod Deus 167, here noticing such referring to making examinations for finding essences, thus Philo in this writing makes important comparison of meanings of HOROS, “definition” and “mountain” (such HOROS found in many philosophical writings and writings of geometry and mathematics) ““We will go along the mountain country.” That is, “It is our wont to hold converse with powers that are lofty and sublime, and to examine each point by analysis and definition, and to search out in everything whatsoever its rationale, by which its essential nature is known”” (Translation of Quod Deus 167 by F. Colson in LCL). Philo thus makes reference to this Obad 7 in this Quod Deus Immutabilis Sit, emphasising here making studies and observations, this in such Hellenistically formulated discussion much emphasising attentive observations, thus continuing Hebrew level discussions of AN and KL bowls and visions, and much importantly comparable to Targumic comprehension that Obadiah 7 describes visual manifestations of Nabataean deity SHAI EL QAUM, protector of travellers. Importantly, Philo writes in concluding this Book Quod Deus 182 of manifestation of divine angel to Balaam also noticing that “when though Conviction fronts us, Conviction, the Divine Reason (LOGOS!!!), the angel who guides our feet and removes obstacles before them, that we may walk without stumbling along the high road (Psalm 90 11,12)” (Translation of Quod Deus 182 by F. Colson in LCL, and further Quod Deus 126 and ORTHOS LOGOS guiding soul along its travelling in Quod Deus 129!). The Quod Deus 129 clearly writes
EKHOUSA GAR E PSUKHE TON HYGIAINONTA KAI ZOTIKON KAI ORTHON EN EAUTE LOGON TO MEN OU KHRETAI OS KUBERNETE PROS TEN TON KALON SOTERIAN, EKDOUSA D’ AUTEN TOIS NAUTILIAS APEIROIS OLON TO TOU BIOU DE SKAFOS EN EUDIA KAI GALENE DUNAMENON SOZESTHAI PERIETREPSEN
Such writing of ORTHOS LOGOS being KUBERNETE contrasted with inexperienced seamen here unmistakably describes such ORTHOS LOGOS being in role of protector and helper of travellers and seafarers. This emphasises comparison of Philonic descriptions of Divine Reason-Logos and Logos guiding travellers along their roads, making road easier, to be compared with Targumic notice of Nabataean SHAI EL QAUM, deity protecting travellers, these made in Targumic translation of Obadiah 7 and Philonic referring to Greek translation of Obadiah 7. Targumic translation notices especially manifestation of this deity SHAI EL QAUM, and notoriously Philo concludes Quod Deus Immutabilis Sit by referring divine angel manifesting to prophet Balaam (Quod Deus 181-183). This is truly intriguing text of Wisdom.

The currently studied Philonic writing of the road and walking along the road is actually very important writing in Philonic thought. The important thorough recent Commentary of Winston and Dillon for the treatises Quod Deus and De Gigantibus accordingly devotes considerable attention to this writing (in their Book “Two Treatises of Philo of Alexandria” (1983)). Commenting the Philonic writing of BASILIKE ODOS they emphasise that this writing in Quod Deus 140- that the motif “Royal Road” is “one of he central motifs of his religious philosophy” (1983, 341); they further emphasise parallels for writing of such motif in Philonic treatises Post 101, Gig 64, Migr 146-7 and in Spec 4:102 and 168. The Philonic quotation of Num 20 being here specifically important for here studied Philonic discussion in Quod Deus, also for its containing the only reference to SEIR in Philonic writings, it is important to notice the comments of Winston and Dillon for such quotation of Num 20 in Quod Deus 145 that is here also centrally studied. They notice that “he is here clearly following the Stoics who held that to act appropriately is not in itself either good or bad, in sense of being morally good or bad, and had accordingly designated “appropriate actions” (KATHEKONTA) as “intermediate” (MESA). It is only when the latter are performed by a wise man that they become “correct” (or absolutely appropriate) actions (KATORTHOMATA)” (1983, 342). Furthermore Winston and Dillon in “The Two Treatises” comment this specific situation described in Num 20, noticing “Philo finds that the words “we will go along the mountain country” signify the ideal of wisdom which continuously analyzes and defines all things in an effort to arrive at their essence” (thus in 1983, 343). This comment especially is relevant for Obad 7 thus writing of OROS that can denote mountains, limits and definitions that are important for such study described here by Winston and Dillon. Furthermore, it is important to notice comments of V. Nikiprowetzky in this “Two Treatises” for this writing commenting Num 20:17-20 in Quod Deus 140ff. Here Nikiprowetzky maintains that “cette voie est la sagesse dont le terme est la connaissance et la science de Dieu...La notion de la voie de Dieu evoque dans l’esprit de Philon un episode fameux de l’itineraire spirituel de la nation horatique...Israel dans sa progression vers Dieu au long de la voie royale” (1983, 143). Importantly, in this interpretation of walking along such road, Philo also writes notable commentary on Aristotelian ethics, presenting virtues as means. The Quod Deus 166-167 write one further quotation of this text in Num 20:17-20 and here Quod Deus 162-165 are important exposition of this important principle of Aristotelian ethics, thus Winston and Dillon noticing commenting Quod Deus 162 that “from here to the end of 165 we have an elaborate exposition of the Aristotelian doctrine of Virtue as a Mean (EN II 2ff)” (1983, 350), their further comparing statements of this principle of Virtue in Spec 4:102, Post 101, Migr 146-147 and in Aristotle’s Nicomachaean Ethics (1106b15 and 1107a7, this principle being in this EN truly very central), and also in Aristotle’s Eudemian Ethics (1227b8). Furthermore, here Nikiprowetzky comments this Philonic discussion of Aristotelian central principle of Virtue as Mean noticing “la voie royale est moins la voie du compromis que celle de l’exacte mesure et de l’harmonie” (1983, 73f), Nikiprowetzky here also finding parallels in Post 101-2, Gig 64, Fuga 203, Migr 146, Abr 269, Spec 4:144 and 167-8 and in Q.E. 2:26. It is also important to find the EIRENIKOS describing actual events in histories of Maccabees in their contacts with Nabataeans, thus written in 1 Macc 5:24-26 stating
KAI IOUDAS O MAKKABAIOS KAI IONATHAN O ADELFOS AUTOU DIEBESAN TON IORDANEN KAI EPOREUTHEN ODON TRION HEMERON EN TE EREMO KAI SUNENTESAN TOIS NABATAIOIS KAI APENTESAN AUTOIS EIRENIKOS KAI DIEGESANTO AUTOIS PANTA TA SUMBANTA TOIS ADELFOIS AUTON EN TE GALAADITIDI. Interestingly, here is a meeting with Nabataeans and Maccabees explicit described (for more thorough interpretation, see e.g. studies of Aryeh Kasher), this writing of POREUOMAI and EIRENIKOS much echoing words of Greek translations of Obadiah 7; this being important because the some times occurring EIRENIKOS is in Greek Bible more seldom written in descriptions of journeys. This 1 Macc 5 noticing friendly encounter of Maccabees and Nabataeans is emphatically important, also the 1 Macc 5:48 much resembling these words in Obad 7, here writing of city EFRON, noticing KAI APESTEILEN PROS AUTOUS IOUDAS LOGOIS EIRENIKOIS LEGON DIELEUSOMETHA DIA TES GES SOU TOU APELTHEIN EIS TEN GEN HEMON. Many of these details also parallel Obad 7 and situation of Num 20:17 (PARELEUSOMETHA DIA TES GES SOU) so importantly commented here in Quod Deus. Furthermore, Greek translations here in Obad 6-7 write of TA KEKRUMMENA EOS TON ORION EKSAPESTEILAN SE that is in this context important reading, more referring to discussions of Wisdom and studies, referring to revelations of hidden in their utmost limits. We notice comments of Winston, Dillon and Nikiprowetzky concerning study activity along the road. In the context of Greek translations of Obadiah, such EOS TON ORION also refers clearly to Obad 4 writing of EAN METEORISTHES OS AETOS that notices activity surpassing limits (META, OROS). Already the current Commentary emphasises importance of Greek Ezekiel for comprehending Obadiah. Thus is important now to find that METEORIZEIN actually is detail in Obad 4 specifically in Greek Bible translations paralleling Ezekiel 10, the important vision of Cherubim. The Ezekiel 10:11 writes of their movements EN TO POREUESTHAI AUTA EIS TA TESSARA MERE AUTON EPOREUONTO OUK EPESTREPSON EN TO POREUESTHAI AUTA OTI EIS ON AN TOPON EPEBLEPSEN E ARKHE E MIA EPOREUONTO KAI OUK EPESTREFON EN TO POREUESTHAI AUTA. Such advancing without turning clearly parallels description of Num 20:14ff noticing in Num 20:17 PARELEUSOMETHA DIA TES GES SOU OU DIELEUSOMETHA DI AGRON OUDE DI AMPELONON OUDE PIOMETHA HUDOR EK LAKKOU SOU ODO BASILIKE POREUSOMETHA, OUK EKKLINOUMEN DEKSIA OUDE EUONUMA, EOS AN PARELTHOMEN TA ORIA SOU. Here is also the MESOS emphasised, so written in Ezekiel 10:6-7 LABE PUR EK MESOU TON TROKHON EK MESOU TON KHEROUBIN...KAI EKSETEINEN TEN KHEIRA AUTOU EIS MESON TOU PUROS TOU ONTOS EN MESO TON KHEROUBIN KAI ELABEN. Philonic literature writes a further important notice of this discussion, the De Gigantibus much writing of winged half-divine creatures and angelic winged creatures. Thus it is important to attentively study reference to Gig 64-65 that contains notice of proceeding along royal road. It is thus notorious to find in this statement also the METEOROS centrally written, being allegorical interpretation of name Abraham. Thus writes here Gig 62 ABRAM GAR ERMENEUTHEIS PATER ESTI METEOROS ONOMA TOU TA METEORA KAI EPOURANIA PERISKOPOUMENOU PANTA PANTE NOU PATROS, noticing also his name changed and the allegorical interpretation OTAN DE BELTIOTHEIS MELLE METONOMAZESTHAI GINETAI ANTROPOS THEOU. This is one important Philonic notice of proceeding along the royal road, here Gig 64 writing that O DE TOIOUTOS TO ENI MONO PROSKEKLEROTAI THEO OU GINOMENOS OPADOS EUTHUNEI TEN ATRAPON TOU PANTOS BIOU BASILIKE TO ONTI KHROMENOS ODO TE TOU MONOU BASILEOS KAI PANTOKRATOROS EPI MEDETERA APOKLINON KAI EKTREPOMENOS. This writing of Philo’s Gig 64 thus notably writes in Philonica rare word METEOROS, finding this to be allegorical interpretation of name ABRAM, and then interpreting that he thus is proceeding along royal road, BASILIKE TO ONTI KHROMENOS ODO. This interestingly echoes discussions in Obadiah where METEOROS and EOS TON ORION are noticed, and the episode of Num 20 is recalled. .

The Bavli Sanhedrin 91-92 writes important quotation of Obadiah 7. Here is recorded that Raba finds prooftext for reality of resurrection in Deut 33:6 that writes that Reuben might live. Importantly, Rabina finds reality of resurrection derived from Daniel 12:2, and thereafter Bavli records here that R. Ashi refers thus to Daniel 12:13. Soon thereafter this Gemara then quotes Obadiah 7. This Talmudic interpretation thus is one further and important attestation of quoting texts from Book of Obadiah and Book of Daniel in same interpretations, this more often found in Midrash Tehillim! Surprisingly often is actually found such quotings of Book of Obadiah in contexts where also statements from Daniel are written, this being VERY IMPORTANT and NOTORIOUS attestation of ancient Rabbinical comprehending of Book of Obadiah; Daniel was comprehended, of course, as the Seer par excellence in ancient interpretations, thus this special status of Seer Daniel (and interpreter Daniel) is also important for ancient comprehensions of Book of Obadiah. Here in b Sanh 92a are quoted Daniel 12:2 that writes WRBJM MJSNJ ADMT YPR JQJZW ALH LHJJ YWLM WALH LHRPWT LDRAWN YWLM and Daniel 12:13 that writes WATH LK LQZ WTNWH WTYMD LGRLK LQZ HJMJN; and this 12:13 specifically concludes the Book of Daniel. Thereafter this Gemara records numerous teachings of R. Eleazar emphatically praising knowledge, his first Scriptural quotation here being recorded from 1 Sam 2:3 KJ AL DYWT JHWH. In these praises of knowledge is also recorded R. Eleazar’s quoting Obadiah 7 LHMK JSJMW MZWR THTJK AJN TBWNH BW. This text of Obadiah 7 also contains letters written in reversed order, beginning with HSJAWK JKLW LK. Importantly, this text records numerous praises of knowledge, thus is here of special importance this AJN TBWNH BW; it is, of course, more appropriate to praise specifically good and keen knowledge, thus is this Obad 7 also now translated “thus being keen (AJN) knowledge (bina) in the prophetical producing (JHB)” (Translation Pasi K. Pohjala 2008). Second important parallel is also found in Midrash; Obadiah 8 is in Midrash often commented and quoted in numerous interpretations. Also the Lamentations Rabbah quotes in 2.8-10.13 this Obadiah 8 that interprets the Lam 2:9 writing
TBYW BARZ SYRJH ABD WSBR BRJHJH MLKH WSRJH BGWJM AJN TWRH GM NBJAJM LA MZAW HZWN MH’
This text contains obvious parallels noticing the ABD, Obad 8 writing of WHABDTJ, and the Obad 7b writing of AJN TBWNH BW is clearly paralleled here in AJN TWRH, remembering that often Rabbinical writings compare Wisdom and Torah. Also here noticed HZWN recalls Obad 1 so commencing this Book. Actually this Midrash notices the event of bringing the Ark to the city of David after the Ark had been several weeks in the house of Oved-Edom, told in 2 Sam 6.

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

obadja commentary 3rd ed on obad 1

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

TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA

Third Edition of October 2010.
EDITIONS Pasi Pohjala

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

COPYRIGHT © Pasi K. Pohjala October 18, 2010

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

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

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

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

BIBLIOGRAPHY:

Ackroyd, P. R.
Art. “Obadiah”. In: Anchor Bible Dictionary, Vol. 5.

Bartlett, J.R.
1989 Edom and the Edomites. JSOT Supp 77.

Ben Zvi, E.
1996 A Historical-Critical Study of the Book of Obadiah. BZAW 242.
1997 A Deuteronomistic Redaction in/among “The Twelve”? A Contribution from the standpoint of the books of Micah, Zephaniah and Obadiah. In: SBL Seminar Papers 36.

Browning, I.
1989 Petra. Third Ed. London.

Crawford, G. A.
2003 Petra and the Nabataeans: a bibliography.

Denis, A-M.
Concordance Grecque des Pseudepigraphes d’Ancien Testament.

Dicou, B.
1994 Edom, Israel’s Brother and Antagonist. JSOT Supp 169.

Dillon, J.- Winston, D.
1983 Two Treatises of Philo of Alexandria: a Commentary on De Gigantibus and Quod Deus sit Immutabilis. Scholars Press.

Elmgren, S. G. (ed.)
1864-66 Georg August Wallins reseanteckningar fran Orienten Aren 1843-1849. Dagbok och bref. J. C. Frenckell. Helsinki.

Fitzmyer, J. A.
2000 art. “Nabataean”. In: Encyclopedia of the Dead Sea Scrolls, vol. 2. OUP.

Forder, A.
1923 Petra: Perea: Phoenicia. London.

Golb, N.
1967 The Music of Obadiah the Proselyte and his Conversion. JJS 18.

Gutwirth, E.
1981 Obadiah the Proselyte. In: Genizah Fragments 2.

Hackl, U., Hanna, J., Schneider, C.
2003 Quellen zur Geschichte der Nabataer. Textsammlung mit Ubersetzung und Kommentar. Freiburg und Gottingen.

Healey, J. F.
1996 Art. “Bostra”. In: Oxford Classical Dictionay. Third Ed.
1996 Art. “Petra”. In: Oxford Classical Dictionary. Third Ed.
2001 The Religion of the Nabataeans. Brill.
2005 Art. “Nabatean Religion”. In: Encyclopedia of Religion. Second Edition.

Hopfner, Th.
1917-1924 Griechisch-Agyptischer Offenbarungszauber. Studien zu Palaeographie und Papyruskunde. Heft 21. Wessley (Hrsg.). H. Haessel Verlag. Lepizig.

Jeremias, J.
2006 Zur Theologie Obadjas: die Auslegung von Jer 49, 7-16 durch Obadja. Im: Die Unwiderstehliche Wahrheit.

Kasher, A.
1988 Jews, Idumaeans and Ancient Arabs. Tubingen.

De Laborde, L.
1838 Journey through Arabia Petraea, to Mount Sinai, and the excavated city of Petra, the Edom of the prophecies. John Murray. London.

Levy, U.
1999 The Lost Civilization of Petra. Edinburgh.

Lindner, M. (Hrsg.)
1980 Petra und das Konigreich der Nabataer. Abhandlungen der Naturhistorischen Gesellschaft Nurnberg 35.

Markoe, G.(ed.)
2003 Petra Rediscovered. Lost City of the Nabataeans. Thames& Hudson. London.

McKenzie, J.
1990 The Architecture of Petra. British Academy Monographs in Archaeology 1. Oxford.

Millar, F.
1981 The Roman Empire and its Neighbours. London.
1993 The Roman Near East 31 BC-AD 337. HUP.

Murray, M. A.
1939 Petra: the Rock City of Edom.

Negev, A.
1977 The Nabateans and the Provincia Arabia. In: ANRW 2.8.
1986 Nabataean Archaeology Today. New York University Press.
2003 The Negev and the Nabataeans. In: Petra Rediscovered. Lost City of the Nabataeans.

Nitzan, B.
1994 Qumran Prayer and Religious Poetry. Brill.

Pohjala, Pasi K.
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. Paris.

Raabe, P. R.
2007 Obadiah. A New Translation with Introduction and Commentary. Anchor Bible 24D. Doubleday.

Roth, M. T. (ed.)
1997 Law Collections from Mesopotamia and Asia Minor. SBL Writings from the Ancient World. Vol. 6. Atlanta.

Sawyer, J.F. (ed.)
1983 Midian, Moab and Edom. JSOT Supp 24.

Starcky, J.
1966 art. Petra et la Nabatene. In: Supplement au Dictionnaire de la Bible. Vol. 7. Paris.

Wallin, Georg August
1854 Narrative of a Journey from Cairo to Medina and Mecca by Suez, Araba, Tawila, al-Jauf, Jubba, Hail and Nejd in 1845. In: Journal of the Royal Geographical Society. Vol 24.

Whitehouse, O. C.
1913 The Book of Baruch. In: The Apocrypha and Pseudepigrapha of the OT. – R. H. Charles (ed.). Oxford.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Obadiah 8 is in Midrash often commented and quoted in numerous interpretations. Also the Lamentations Rabbah quotes in 2.8-10.13 this Obadiah 8 that interprets the Lam 2:9 writing
TBYW BARZ SYRJH ABD WSBR BRJHJH MLKH WSRJH BGWJM AJN TWRH GM NBJAJM LA MZAW HZWN MH’
This text contains obvious parallels noticing the ABD, Obad 8 writing of WHABDTJ, and the Obad 7b writing of AJN TBWNH BW is clearly paralleled here in AJN TWRH, remembering that often Rabbinical writings compare Wisdom and Torah. Also here noticed HZWN recalls Obad 1 so commencing this Book. Actually this Midrash notices the event of bringing the Ark to the city of David after the Ark had been several weeks in the house of Oved-Edom, told in 2 Sam 6.

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

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commentary of book of obadiah 3rd ed oct 2010

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