obadiah 5, 6 and 7

Targumic descriptions of partnership of DHUSHARA and ATARSAMAIN-ISHTAR so emphatically described in Targumic translation of Obadiah 3-4.


OBADIAH v.5-6 New, Modernised Translation of Pasi K. Pohjala 2008, and detailed Commentary of Pasi K. Pohjala 2010
“the vessel container (AM), it is hollow vessel being hollow container of waters (G, NBB) thus making water-reflections like LEKANE; such container vessel (AM) of Davidic style (DD) of evening like stretched figures (LL): that is how (AJK) such glass vessel (HL) makes the visions (demut) it is hollow of hollow container (G, NBB) that makes visions (demut), vessel for making visual forms (zura) in waters, in water-reflections (BA), thus such LEKANE glass vessel in its hollowness (SA) illuminates and magnified (YLL) 6) that is how were inquired (HPS) the reflections (YS) of that hollow container: such heaping (YM) in observations (ZPH) being stretched (NN)” (Translation of Obadiah 5-6 by Pasi K. Pohjala 2008).

COMMENTARY In the Hebrew Bible the Obadiah 5-6 write words
AM GNBJM BAW LK AM SWDDJ LJLH AJK NDMJTH HLWA JGNBW DJM AM BZRJM BAW LK HLWA JSAJRW YLLWT AJK NHPSW YSW MZPNJW
This statement of Obadiah 5-6 commences notoriously writing of AM GNBJM BAW LK; these words of Hebrew Bible famously contain also the reading MG NBJM that refers to “magicians, the prophets”, the NBJM referring to Prophets and the word MG referring to magicians. We remember that in Jer 39:3, 13 written MG word usually is explicit translated to denote “magician”, the RB-MG there specifically referring to chief-soothsayer or chief of magicians in envoy of Nebuchadnessar (see BDB 550) thus noticed there NRGL SRAZR RB MG (Nergal Sarezer the chief magician, LXX writing of NAGARGASNASER RABAMAG ). Such occurrence of word MG currently acknowledged specifically in the Book of Jeremiah 39 is, of course, for specific importance for the current study of Obadiah 5-6 because the Jeremiah 49 writes a close parallel to this Obadiah 5-6, writing parallel to Obadiah 5 in Jer 49:9. Importantly, also Jer 49:9 writes the expression AM GNBJM. BLJLH HSHJTW DJM Attentive Readers thus referring to the Jer 39:3, 13 writing of the RB MG, the chief magician, surely reading this AM GNBJM pondered (and currently often do ponder) this statement describing “magicians, the prophets” or more generally magical practises of prophets Neviim. The Greek Bible here writes of EI KLEPTAI EISELTHON PROS SE that usually is comprehended to notice robbers and thieves. Rabbinical Scholars have notoriously devoted to these questions special attention, studying parallels to these expressions, these now noticed in the Masora. The Masora finds parallel to this in Job 37:13 where is, interestingly, written AM LSBT AM LARZW AM LHSD JMZAHW; and the Job 37 writes also traditions of attentive listening and hearing, the Job 37:2 SMYW SMWY BRGZ QLW where the SHEMA is emphasised much paralleling to Obad 1 writing of SMWYH SMYNW. Targumic translation here emphasises their special character writing in Obad 5 AM GNBJN ATW...YD DGNBW where the first expression contains MG NBJN this following MT and the second expression here noticing DG NBW where DG fish is also noticed. Furthermore, this description beginning Obad 5 is in THIS context comparing with Obad 4 that in Targumic translation writes AM TRJM KNSRA, this expression writing of the AM thus clearly referring to AM GNBJM commencing Obad 5, and such TRJM especially recalling the important spying work and observing TR of the Spies sent to the Land, such Targumic writings emphasising here notice of magicians, the prophets and generally their magical arts, and specifying them to be seers (the TR word of Targumic translation). Also the Hebrew Bible compares these expressions, writing of AM TGBJH KNSR...AM GNBJM BAW. For further comprehending these words, it is important to consider the parallel in Jeremiah 49:9 writing explicit AM GNBJM BLJLH HSHJTW DJM- the Jeremiah 39:3, 13 already was found writing of the chief magician RB MG and this expression in Jer 49:9 now writes of MG NBJM BLJLH. The Lajla denotes evening, evening time, occurrences of evening (e.g. the famous occurrence that shadows become longer when sun is setting) and Lajla notoriously also referring to some names of deities. In the Hebrew Bible Obad 5 writes of AM SDDJ LJLH, and Targum writes of AM BZWZJ LJLJA. The parallel of Jer 49:9 writing the LJLH directly connected to MG writing the AM GNBJM BLJLH thus emphasise studying of writings of BLJLH in Obad 5. Thus is noticed especially the AM BZWZJ LJLJA written in the Targumic translation where the BZWZ notices plunderers (J 152) but importantly such BZWZ also notices vessels and dishes (J 152) and generally ZJZ notices windows and parts of door frames (J 393). Thus are such MG NBJM, the “magicians-prophets” in these traditions clearly connected to vessels and dishes and seeing from vessels and dishes (lecanomancy). Even if the Lajla is somewhat usual word, it seems here very important to remind that one Nabataean deity was called ALILAT. Reading actually this writing of Targumic LJLJA to refer to this Nabataean deity ALILAT seems now much motivated in THIS context of Book of Obadiah because so clearly here are discussed magicians, prophets and seers. The Obad 3 was found to describe visual appearing of Nabataean deity DHUSHARA in likeness of Falcon in magnifying bowls, and now in Targumic translation of Obad 5 is found emphasised another Nabataean deity, ALILAT and magicians, prophets of this deity ALILAT. Targumic translation of this Obad 3-5 thus clarifies to attentive Readers that such visual appearance of Nabataean deity DHUSHARA in likeness of Falcon, so appearing in magnifying containers and bowls, was so appearing to magicians and prophets of deity ALILAT.

The Obad 5 further writes in Hebrew Bible words AM BZRJM BAW LK HLWA JSAJRW YLLWT. Attentive Readers here find word ZR referring to Zura, specifically to ZURA- forms that often were noticed observed and seen in prophetical visions, and the BA whose form BBA so often denotes reflections, especially reflections from water. Readers of Hebrew Bible thus here find unmistakable reference to observation of forms in reflected visions. Importantly, Targumic translation writes here words AM HTWPJN KQTWPJN ATW YLK, and this can denote robbers coming in disguise of gatherers and pluckers- but attentive Readers here notice Targumic translation emphasising clearly the TWP letters. This is very important, because such TWP words notice details of water-containers, TPH noticing “extend, spread” and concerning containers describing “overflowing” (see BDB 381) and the TPP more noticing tripping (also BDB 381). Targumic translation thus describes to Readers situation of overflowing vats and utensils that make extending and spreading and thereafter importantly Targum continues in Obad 6 with clear descriptions of making searches, inquiries and revealing and comprehending the hidden. Targumic translation thus very emphatically here writes of making such searches and surveys making magnifying and spreading and thus revealing what is hidden, and notoriously Targum here ascribes such activity to magicians, prophets, bowl-visionaries (BZZJ) of Nabataean deity ALILAT. (Importantly, one visual appearance to them is the notorious appearance of deity DHUSHARAT in likeness of Falcon, seen in magnifying bowls, so described in Targumic translation of Obad 3). The Greek translations here write of EI TRUGETAI EISELTHON PROS SE; but considerable is also here the notorious word GETEIA noticing false prophesy and those making illusions (always compared with “right” prophets). This statement thus alerts readers to think of TRI-GETAI; and such statement of TRI-GETAI can be comprehended to refer to those making triple magnified illusions. (Importantly, GOETEIA well known word for “false” prophesy and mere illusion making, contrasted to “right” prophets and their prophesying. In the tradition of Mss. it is well thinkable that TRI-GETAI in some Mss. have early here been written but then, in some stage of copying, been altered to then conceived more acceptable reading TRUGETAI, achieved by slight change of letters. Importantly, such TRI-GETAI is very appropriate in prophetic text, noticing in Biblical tradition often the GOETEIA illusion making contrasted with “true” prophets. Thus also Greek Bible here is seen to notoriously referring to making magnified visions, magnified illusions. For further comparisons in the context of Hellenistic Jewush culture, it is important to notice that Philo of Alexandria in the Quod Deus Immutabilis Sit especially writes of Edom, Edomites, Seir and King’s High Road thus unmistakably referring to then well known geographical facts of then prosperous Nabataean empire. Many texts of Quod Deus have already been shown (and are further to be shown) in the current study to be commentaries and even paraphrases of statements in Book of Obadiah. For comprehending now studied Obad 5 writing of EI TRUGETAI EISELTHON PROS SE is now especially interesting to consider that in Quod Deus Philo usually refers to Edom with characterisation GEINOS (“earthly”) thus writing of GEINOS EDOM. Importantly, this TRUGETAI in Obad 5 is here specifically connected with Edom, because the Obad 6 writing of Esau- in the Biblical tradition (esp. Deut 1-2 and Gen 36) Edom is specifically noticed to be area of Esau, the brother of Jacob. Thus Philo writes in Quod Deus 166 EPI TOUTO MALISTA DUSKHERANAS O GEINOS EDOM DEDIE GAR PERI TES TON EAUTOU DOGMATON ANATROPES TE KAI SUGKHUSEOS; this statement notices the “earthly Edom” having much angered; and Philo here importantly writes of DUSKHERANAS O GEINOS EDOM where GEINOS, EDOM and importantly the DUS is written (referring also to “two”). Here the Quod Deus 167 quoted the important PARA TO OROS POREUSOMETHA, so central for the whole Book Quod Deus. Importantly, here Philo writes in Quod Deus 167 concerning making surveys and searches ORIKOS EKASTA SKOPEIN where reference to Obad 6 EKS-EREUNAO and KATA-LAMBANO can be seen. Importantly, the Obad 7 continues writing of EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU, such writing of EOS TON ORION clearly further emphasising Philo’s here referring to such in writing ORIKOS and emphasising the quotation of PARA TO OROS POREUSOMETHA or PARELEUSOMETHA. Furthermore, Quod Deus 180 writes of GEINOS EDOM writing that O MEN OUN GEINOS EDOM TEN OURANION KAI BASILIKEN ARETES ODON EPIFRATTEIN AKSIOI. Importantly, here Philo in Quod Deus 181 emphasises prophet Balaam (Num 22) being among such Edomite group, emphasising that Balaam followed false prophesying (OIONOIS KAI PSEUDESI MANTEIAIS EPOMENOS), this much referring to GOETEIA false prophesying. Importantly, Philo writes in Quod Deus 148 concerning the “earthly Edom” specifically thus describing the king of all that is good in appearance PROS TON BASILEA TON FAINOMENON APANTON AGATHON TON GEINON EDOM ONTOS GAR TA TO DOKEIN AGATHA PANTA GEINA, the words FAINEIN and DOKEIN here emphasising such things being good merely in their appearance. Also this is written in Philonic interpretation of PARA TO OROS PARELEUSOMETHA, this further emphasising connecting to the Obad 7 EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU. Already the Quod Deus 144 emphasises O GEINOS EDOM. Thus Philo especially emphasises in the Quod Deus Immutabilis Sit writing of GEINOS EDOM; this is especially notable because Philo only very seldom elsewhere writes concerning Edom and Edomites. Notably, the other mentions of Edom in Posteritate 101 and Migratione 146 also mention “earthly Edom”, so in discussions exhorting to proceeding straight along the King’s Road, virtues, that are means between excesses. These discussions specify Israel’s right comprehension and seeing, so that contrast to GEINOS EDOM in these mentions much refers to famous GOETEIA denoting false prophesying.

The Obad 6 writes that AJK NHPSW YSW NBYW MZPNJW in the Hebrew Bible. This writes importantly words of HPS and ZPH that emphasise for Readers this text considering making searches and making visions. Targumic translation here writes of AJKDJN ATBLJS YSW ATGLJW MTMWRWHJ. Such BLS word in Targumic translation notices making examinations and making searches (J 175) thus much similarly to Hebrew Bible here writing of HPS for making searches and examinations. Greek bible here writes of POS EKSEREUNETHE thus writing of EKSEREUNAO for making searches and surveys. These notices written following the Obad 5 writing of prophets, magicians, and their visioning thus further continues and specifies this text writing of visioning activity of prophets-magicians. It is, of course, to be remembered that the whole Book of Obadiah begins in Hebrew Bible with HZWN YBDJH this emphasising HZWN vision of Obadiah, thus also Greek Bible emphasising ORASIS ABDIOU where vision of Obadiah thus is noticed. However, Targumic translation commences with NBWAT that more generally refers to prophesy of Obadiah. These texts specify that thus is done revealing of hidden and concealed, Targum writing of ATGLJW MTMWRWHJ where the TMWR notices hiding place and hiddenness and this statement thus emphasising becoming revealed from being hidden. So writes also Greek translation emphasising here notoriously that KATELEMFTHE AUTOU TA KEKRUMMENA where the KATALAMBANEIN following usual Greek writing notices clearly working of AISTHESIS, something becoming perceived by senses or more noetically, something becoming comprehended (after the sense-data have been somehow comprehended by intellect); the KATALAMBANEIN and KATALEPSIS in THIS context of Obad 6 clearly are written in their usual Greek epistemological sense. Thus Greek translation here notices how that what was hidden became perceived and comprehended. This text of Obadiah 5-6 thus emphatically describes how the prophets-magicians of (of Nabataean deity ALILAT, so Targum) make visions and thus make revelations, revealing hidden so that it becomes perceived and known.







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.



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

Obadiah 8 “the glass vessel (HL) in the water-containing (JM), there is prophesy of God (neum) in the depth visions (abyddos)- there is wisdom from waters (HKM) and magnifying from waters (meod) knowledge (TBN) in keenness (MHR) of that reflecting (YS)” Translation of Pasi K. Pohjala 2008.

obadiah 3 and 4

emphasises in Obad 2 comparison of small and huge, and seeing such.


BOOK OF OBADIAH v.3
New, modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010 to OBADIAH v.3
“such Sidonian glass vessel (ZDN) of convex form (LB) with its strength (KH) in its hollowness (SA), such KS-cup thus produces (KN) in the clefts of that stone vessel (HG) it magnifies (MRM) the reflections (SB) in the method of lamp-vessel (AM, NR), in its convex form (LB) there are waters (MJ), they inform (JWR-Tora) of discerning (DN) in the keen seeing illumination (AR, RZ)” (Translation Pasi K. Pohjala 2008 of Obadiah 3).

COMMENTARY by Pasi K. Pohjala 2010. The Obadiah 3 is famously known among Readers of Bible for its mentioning of PETRA in the Greek translations of Obadiah. Often this word Petra is comprehended to denote the ancient well known Nabataean capital Petra; but this comprehension is also much questioned and discussed. Especially, this word PETRA in the Obadiah 3 notices some special place of being, occurring or dwelling, the Greek also writing KATASKENOUNTA and KATOIKIAN here, and the Hebrew text writes here of the SKN denoting dwelling (when habitation is considered) or some special place of occurring and occurrences (cf. the famous SKK in Hebrew Bible, thus also in Jonah 4). The city PETRA was in the ancient world very important centrum for trade routes from Arabia and East towards the Mediterranean coast and Alexandria, and its flourishing time and the time of more flourishing Nabataean kingdom occurred after the reign of Alexander in the time of formation of Seleucid and Ptolemaic kingdoms after Alexander. In these circumstances the Nabataeans established strongly their reign in these areas and importantly they secured important trade routes from Arabia and Asia towards Mediterranean coast. Well known is their flourishing because of this important trade. Also important in the Nabataean history was trade of bitumen (or: asphalt) found in the southern parts of the Salt Sea, such bitumen (asphalt) trade was much contested by Egyptians and later by Romans, but in much of the time Nabataeans could secure such prosperous trade of bitumen. The Nabataean history thus includes much time of flourishing and prosperity, especially in the time that is clearly important for the writing of books currently included in the canonical Bible- the flourishing of Nabataean kingdom occurred after Alexander, thus during very important time for writing, telling and re-telling of the writings that we currently know as books of the canonical Bible. The Readers are advised to read more specialised studies concerning Petra and history of Nabataean kingdom. Reading of the Book of Obadiah easily confirms that the ancient capital Petra of the Nabataean kingdom there indeed is mentioned. The name of the prophet Obadiah is very similar to the known names of Nabataean kings OBODAS I, OBODAS II and OBODAS III. Furthermore, the Book of Obadiah especially writes of Edom and Edomites, this geographical area being mostly area of the Nabataeans. Concerning this special emphasis on Edom in the Book of Obadiah we can read, for example, words of Ehud Ben Zvi in Chapter 10 “Why was Edom singled out in Obadiah?” writing that “In the Book of Obadiah, Edom is clearly singled out among the nations for divine condemnation and judgment. In fact, Edom is the only nation explicitly named for judgment in this book. Moreover, Obadiah is the only book in the prophetic corpus that seems to consist, for the most part, of announcements of judgment against one single nation.” (1996, 230) These recent words of Ben Zvi much summarise in the current scholarly study well known fact of Book of Obadiah especially discussing situation of Edom and Edomites. In this Book of Obadiah the Greek translations write of PETRA; the reference to the Nabataean capital PETRA thus is here unmistakable! Thus identifies this geography also importantly Eusebius of Caesarea, comprehending this word PETRA in Obad 3 denoting the city PETRA. Further studies of traditions and translations of this Obad 3 make such identifying of the word PETRA occurring in this Obad 3 with name of the Nabataean capital PETRA very clear.
The Hebrew Bible here in Obad 3 writes of
SKNJ BHGWJ SLY MRWM SBTW
The Rabbinical tradition has devotes considerable attention to these words in their minute studies of letters and words of Hebrew Bible, the Masora finds meticulously parallels to both words SKNJ AND ALSO TO word BHGWJ in this statement of Hebrew Bible. The Masora thus finds parallels for the SKNJ in Jer 49:16, Deut 33:16 and Micah 7:14; and to the word BHGWJ the Masora finds parallels in Jer 49:16 and notoriously in Song 2:14. The Rabbinical study of the text of Hebrew Bible thus devoted considerable attention to these details of Hebrew text, finding parallels to both of these words SKNJ and ALSO to the BHGWJ in the text of Hebrew Bible. The Jer 49:16 writes in the Hebrew Bible well known and often studied very close parallel, writing
TPLZTK HSJA ATK ZDWN LBK SKNJ BHGWJ HSLY TPSJ MRWM GBYH KJ TGBJH KNSR QNK
These words of Jer 49:16 write well known parallel to the Obad 3, and in this Hebrew text important difference is the writing of TPLZTK and TPSJ in this Jer 49:16, the other words in this statement of Jer 49:16 writing very clear parallel to Obad 3. Greek Bible translates this text in Jer 30:10 with words E PAIGNIA SOU ENEKHEIRESEN SOU, ITAMIA KARDIAS SOU KATELUSEN TRUMALIAS PETRON, SUNELABEN ISKHUN BOUNOU HUPSELOU. Attentive Readers discover in this statement of LXX Jer 30:10 (=MT Jer 49:16) interestingly words ITAMIA KARDIAS SOU where straightforwardly are found letters R-K-M (RAKAIM) that for ancient Readers unmistakably referred to the ARAMAIC name of that Nabataean capital REQEM, its GREEK name PETRA also found in this statement of LXX Jer 30:10 in words TRUMALIAS PETRON. The city Petra was in the time of writing of these Greek translations truly famous among people of Eastern Mediterranean, the Petra being capital of the Nabataean trading empire, well known also among merchants of Alexandria. Composing Greek translation of Jer 30 thus containing unmistakable reference to the ARAMAIC name of that capital often denoted with its Greek name PETRA thus is in this Jer 30 important textual detail: this LXX Jer 30:10 thus notices the Greek name of that city PETRA and ALSO notices the ARAMAIC name of that city, RQM (Reqem). This is much emphasised because of LXX Jer 30:9 beginning with word MIKRON that also contains these letters R-K-M when read backwards. This finding of mention of the ARAMAIC name REQEM is importantly here in LXX Jer 30:9-10 written in the translation of words of BHGWJ SLY that also Obad 3 translates with PETRA; thus is here in LXX Jer 30:10 translated ZDWN LBK SKNJ BHGWJ SLY with Greek words ITAMIA KARDIAS SOU KATELUSEN TRUMALIAS PETRON. Comparison with Jer 49:16 (=LXX Jer 30:10) thus is VERY important, thus also noticed by the ancient Rabbinical scholars. Detailed comparison with the clear parallel in Jer 49 thus substantially contributes to comprehending this Obad 3 and its referring to Petra-Reqem. Comparisons following the ancient Rabbinical scholars further motivate such identifying of this Obad 3 writing specific reference to the Petra-Reqem; comparison with the details of Song 2:14 writing parallel to the Hebrew BHGWJ HSLY makes this identifying further very clear. The Song 2:14 writes in Hebrew Bible the words
JWNTJ BHGWJ HSLY BSTR HMDRGH HRAJNJ AT MRAJK HSMJYNJ AT QWLK KJ QWLK YRB WMRAJK NAWH
Because of the special (often mysterious character) of the Song of Songs, merely some cearly observable textual details of this statement in Hebrew Bible here are noticed. The writing of BHGWJ HSLY writes here CLEAR parallel to the BHGWJ SLY in the Obad 3. Textually, in this Song 2:14 such BHGWJ HSLY is compared and specified with B...B, thus further writing of BSTR HMDRGH, and this word HMDRGH clearly contains reference to the letters R-G-M thus referring to the well known Aramaic name REQEM of the Nabataean capital now better known with its Greek name PETRA. Importantly, this statement in Hebrew Bible writes of JONA, also the Greek translations here writing of PERISTERA. Notorious is also this statement emphasising clearly SHEMA tradition (with the Hif. HSMJYNJ) and also visual appearances MRAJK with the Hif. MRAJNJ (of RAH). Notoriously this word MRAJK, here written form of MRAH with suffix of sg.2 denotes visions and visual appearances, also contains consonants R-K-M that unmistakably refer to Aramaic name REQEM of the Nabataean capital. Thus reference to name REQEM in the Hebrew Bible Song 2:14 writing words HMDRGH, MRAJK and further WMRAJK is here truly clear. Because of the truly mysterious character of the Biblical book of Song of Songs, this important statement of 2:14 can not here further be commented. Importantly, tradition of JONA and SELA is also found in Jeremiah 48:28 writing in Hebrew bible that
YZBW YRJM WSKNW BSLY JSBJ MWAB WHJW KJWNH TQNN BYBRJ PJ PHT
This writing of Jer 48:28 importantly thus connects JONA and SELA writing of SKNW BSLY, also this paralleling Obad 3 and the notorious writing of Song 2:14. Importantly, this statement is clearly addressed to Moabites, the Jer 48:1 beginning with HWJ AL NBW. The Greek Bible translates here, importantly, with words EI EN KLOPAIS SOU EURETHE, OTI EPOLEMEIS AUTON; KATELIPON TAS POLEIS KAI OKESAN EN PETRAIS OI KATOIKOUNTES MOAB, EGENESTHESAN OS PERISTERAI NOSSEOUSAI EN PETRAIS STOMATI BOTHUNOU (LXX Jer 31:27b-28, for MT Jer 48:28). Importantly, this Greek translation writes of OIKEIN, EN PETRAIS, KATOIKEIN and importantly makes comparison with doves writing concerning OS PERISTERAI where the Hebrew Bible writes of JONA. This tradition of Jer 48:28 thus clearly furthers understanding of Jer 49:16 and Song 2:14 that in the Rabbinical Masora have been emphasised containing parallels with Obad 3. The comparisons of Obad 3 writing the BHGWJ SLY following ancient Rabbinical Scholars thus find important parallels in Jer 49:16 and Song of Songs 2:14, and both of these text very clearly make reference to Petra-Reqem! The Rabbinical tradition of Masora further finds parallels in for the Hebrew SKNJ word in this Obad 3 in Jer 49:16, Deut 33:16 and Micah 7:14. Attentive reading of details of these words further much emphasises references to REQEM-Petra. The Deut 33:16 writes words SKNJ SLH and importantly begins WMRAS HRRJ-QDM where clearly consonants R-Q-D-M are written, thus referring clearly to the ancient name REQEM of Petra. Importantly, Deut 33:16 further writes words WLQDQD and the following Deut 33:17 writes WQRNJ RAM QRNJW BHM, also in these words of Hebrew Bible are the consonants R-Q-M found, emphasised because here also writing LW WQRNJ where letters R-Q-L are found (the Greek Bible interestingly here writes also of TA DEKTA TO OFTHENTI EN TO BATO). Thus comparisons with ancient Rabbinical scholarship studying the Obad 3 with parallels in Hebrew Bible much further finding here in Obad 3 unmistakable reference to city PETRA-REQEM.

Studying ancient Translations of the Obad 3 further argue for finding here reference to then truly famous Nabataean capital PETRA-REQEM. The Greek translation of Obad 3 writes here that
HUPEREFANIA TES KARDIAS SOU EPERE SE KATASKENOUNTA EN TAIS OPAIS TON PETRON HUPSON TEN KATOIKIAN AUTOU LEGON EN KARDIA AUTOU TIS ME KATAKSEI EPI TEN GEN
Here described EN TAIS OPAIS TON PETRON often is comprehended to notice dwelling in clefts of rock- and this very well describes the character of the buildings of Petra, mostly carved in stones. There are smaller habitations and larger places, even places clearly resembling sanctuaries carved in stone, these becoming more and more known after the rediscovery of Petra by Johann Ludwig Burchard in 1812 and thereafter somewhat often described, and in Paris were published detailed drawings of monuments of Petra by Leon de Laborde in 1830. Many studies have been devoted to Petra and ancient culture of Nabataeans; and currently Petra is known, among else, from the films of adventures of the famous archaeologist Indana Jones. For modern audience, the monuments of Petra have been thus recently often depicted and also this makes understandable this Greek Bible translating SE KATASKENOUNTA EN TAIS OPAIS TO PETRON describing clefts of rocks. Importantly, reference to the PETRA-REQEM is easily also found considering the Targumic translation of this Obad 3. Targumic translation of Obadiah 3 writes (ed. Sperber)
RSY LBK ATYJK DAT DMJ LNSRA DSRJ BSNJ KJPA BRWMA MWTBJH AMR BLBJH MN JHTJNNJ LARYA
This Targumic translation writes words LNSRA DSRJ BSNJ KJPA that contain also notorious interpretation, translating the statement of Hebrew Bible writing of the BHGWJ SLY. Importantly, here is found letters DSRJ that straightforwardly is identified to refer to the name DHUSHARA, the highest deity of Nabataeans. This Targumic translation thus clearly refers to Nabataean culture and religion, noticing here unmistakably the DHUSHARA, even if in this statement making comparison with eagle/falcon that is dwelling in clefts of rock or cliff in heights (the MT more writes of such NSR in v.4). Targumic translation commences this statement with the RSY (for MT writing of ZDWN) that is found containing reference to Seir, a city also identified with Petra by some scholars. Studies of the ancient Translations of the Obadiah 3 thus further emphasise that this Obadiah 3 was by ancient writers comprehended to make reference to Petra-REQEM of Nabataeans.

Much of the current Forschungslage concerning identifying the place SLY (Sela) is summarised by Ehud Ben Zvi “On the location of Sela, see, for instance, Knauf-Belleri (1995:110); Finkelstein (1992:160-161); Lindner (1992:143-44); Bienkowski (1990; esp. pp. 91-95); Bartlett (1989: 51-52); and Hart (1986). The traditional identification of Sela with Petra (see Eusebius; cf. LXX; and Negev (NEAEHL, vol. 4:1181a)) has been generally abandoned. The tendency today is to identify Sela with Khirbet es-Sil. If so, this Sela was in the vicinity of Buseirah (bib. Bozrah), which is another city referred to in Obadiah, and most likely the capital of Edom during the later Iron II period.” (1996, 60 n.76). Importantly, Ben Zvi writes detailed study of the meanings of the word Sela in Hebrew Bible (1996, 61) finding that such Sela might refer to a rock, a place of refuge (so in 1Sam 23:25 and 2 Sam 22:2), also a place undesirable for human dwelling or a place very advantageous for human dwelling, a stronghold (so in Prov 30:26 and Isa 33:16); and Sela may occur as word-pair to HR (e.g. Isa 42:11 and 1 Kings 19:11), so also in Obadiah (see Obad 8, 9, 16, 17, 19 and 21) (Ben Zvi 1996, 61). The Book of Ehud Ben Zvi “A Historical-Critical Study of the Book of Obadiah” (1996, BZAW 242) is one recent extensive scholarly monograph of the Book of Obadiah and research concerning Book of Obadiah. (Of course, readers of Bible also remember that in numerous Psalms is written the word SLY, and in the context of Psalms meaning of word SLY is much debated; and such occurrences in the Psalms of Hebrew Bible of word SLY clearly makes study of SLY of much wider interest; and modern translations of Psalms often merely transliterate this word “Sela”. Readers easily find this word SLY “Sela” written in Psalms and might conduct further research and especially refer to numerous studies of Psalms of Hebrew Bible. Such studies of Obadiah, Sela and Psalms are also reflected in recent research tradition concerning some manuscripts of Cairo Genizah, described e.g. by Norman Golb “The Music of Obadiah the Proselyte and his Conversion” (Journal of Jewish Studies 18) and some recent studies- importantly, a special session was devoted to music of this Obadiah in the Fourth Congress of Jewish Studies in Jerusalem (1965), pieces of this music identified in some Medieval Mss.- and the interested Reader will find many articles and studies concerning this research; importantly, this interestingly parallels the emphasising of SHEMA (hearing) tradition clearly in Obadiah 1.)

Study of the ancient traditions of parallels for Obad 3 in the Hebrew Bible and study of ancient Greek and Targumic translations of the Obad 3 thus make very clear that Obadiah 3 makes clear and unmistakable reference to the capital Petra-REQEM of the Nabataeans, this much following such comprehension by Eusebius of Caesarea and many modern scholars writing of Bible and interpretation of Book of Obadiah. Thus in the Book of Obadiah the name of the prophet Obadiah interestingly parallels the name of Nabataean kings OBODIAS I, OBODIAS II and OBODIAS III and the reference to SELA-PETRA in Obadiah 3 clearly refers to the famous and flourishing capital PETRA-REQEM of the Nabataeans. The Book of Obadiah thus describes many important details of ancient Nabataean culture and religion and culture in the Nabataean capital Petra-REQEM.

The words SKNJ BHGWJ SLY of Obadiah 3 thus have been studied in much detail and found substantial arguments for comprehending these words describing Petra-REQEM and culture and religion in Petra-REQEM. Especially thus have been studied the word SLY of Hebrew Bible. Also clearly now has been established these words referring to some place, place of dwelling or place of occurrences and appearances. Further study of the words SKNJ BHGWJ SLY thus more specify the character of this place SLY of habitation, dwelling, occurrences or appearances. Already have been studied the parallels to these words BHGWJ SLY noticed in the Rabbinical Masora. Importantl knowledge is found further considering Targumic translation of the Obad 16 where is written WJSTLYMWN that is form of word SLYM. Usually this is comprehended to notice ruin and destruction, but further knowledge is, of course, found more generally studying writing of such SLYM in the Targum of XII Prophets (Concordance A. Houtman II,294-5). Thus is found that in Hab 1:13 SLYM translates Hebrew BLY, in Hab 1:4 SLYM translates KTR and in Nah 3:11 such SLYM translates the YLM of Hebrew Bible. Clearly such words of BLY and YLM are important in context of containment and containing, and Olam containers; this much clarifies Targumic comprehension of SLYM word. Targumic translators thus emphasise important connection of Obad 3 and Obad 16- interestingly, also the Greek translators have emphasised connection of Obad 3 and Obad 16 and notoriously, they write in Obad 16 description of wine drinking on the God’s holy mountain, this emphasising currently studied comprehension of BHGWJ SLY denoting special wine cups and cups. Further parallels are, notoriously, found easily in the Hebrew Bible when the word HGJ is considered: one of the books of the Twelve Prophets is the Book of HAGGAJ, written in the Hebrew Bible with name HGJ. Even if parallels to such SKNJ BHGWJ SLY in Hebrew Bible might be merely few, even therefore following the Rabbinical and modern scholarship, the Book of prophet Haggaj clearly deserves to be here noticed already because of its writing the name of the prophet Haggaj in Hebrew with letters HGJ. The current Author Pasi K. Pohjala has already published new and modernised Translation of the Book of Haggaj (2008) where the word HGJ was studied for better comprehension of the whole book of Haggaj. This comprehension of word HGJ also now centrally contributes to understanding the Obad 3, the Obad 3 writing the notorious words SKNJ BHGWJ SLY in the Hebrew Bible. The introduction to the Book of Haggaj in the Translation of Pasi K. Pohjala 2008 writes
“The translating of the name HAGGAJ to be CRYSTAL CUP is easily motivated considering the word HWG that denotes to draw round, make a circle (like circle, vault of heavens) or vault, esp. vault of heavens, or even explicit being circle-instrument (MHWGh, this in Isaiah 44:13) (see the normal Old Testament lexica). And the similar HQ or HQQ denote bosom. Notable is that hGh denotes to moan, utter and speak, esp. in the Isaiah 8:19 hMZPZPJM WhMhGJM denoting those who observe (ZPH)-who observe in hGh method, observing in cups. Lexica know also that HGG in Syriac can be rendered phantasma vidit, somniavit (Payne Smith)! And the word NhG denotes to drive, conduct, especially giving advises to conducting and movements; and we know that lecanomancy was often practised for finding advises (see OT lexica). Thus, it is easily concluded that HGJ denotes a crystal cup, transparent like vault of heavens, and circular, being used for observations. This reading is in this Book important, because the Book of Haggaj explicit describes JESUS THE HIGH PRIEST MAKING OBSERVATIONS IN SUCH CRYSTAL CUP; obviously, this so much reminds of the Christian GOSPELS where Jesus is described having instituted the ritual of Cup (i.e. Eucharist); obviously this Book of Haggaj is therefore of special importance for providing good ideas for discussing the historical background for such Ritual of Cup, its meaning and its content. On the ground of this Book of Haggaj, we can VERY STRONGLY argue, that SEEING VISIONS IN THE CUP, making visual observations in the cup was central element also in the Ritual of Cup that was instituted by Jesus of Nazareth, in accordance with the accounts in Christian Gospels” (Pasi K. Pohjala: New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and many Psalms. Bible Describes Magnified Visions from Glass Bowls (Verre Et Bible 2, 2008), pp.210-211). Important parallels in the Book of Haggaj are thus easily found. The Hag 1:3-4 writes that WJHJ DBR H’ BJD HGJ HNBJA LAMR HYT LKM ATM LSBT BBJTJKM SPWNJM WHBJT HZH HRB. This statement of Hag 1:4 writes of LSBT (JSB) comparably to Obad 3 writing of SKN in the SKNJ BHGWJ SLY. Writing of stones and comparisons of measures is interestingly noticed in Hag 2:15-16 WYTH SJMW NA LBBKM MN HJWM HZH WMYLH MTRM SWM ABN AL ABN BHJKL JHWH MHJWTM BA AL YRMT YSRJM WHJTH YSRH BA AL HJQB LHSP HMSJM PWRH WHJTA YSRJM. Here traditions of JQB and ABN clearly echo traditions of Jacob (and Esau) and ABN or Sela stones.

Study of the text of Obadiah 3 in the Hebrew Bible and its ancient Translations and interpretations further makes clear the Obadiah 3 actually writing detailed and notorious description of specific place, describing cups and bowls being places of occurrences and appearances. The Obadiah 3 begins writing in Hebrew Bible that ZDWN LBK thus clearly writing of Sidonian glass vessels of clear glass, of convex form. The ZDWN clearly refers to the name of the famous centre Sidon of glass production (see also BDB 267-268); here Greek translations render this expression with writing of HUPEREFANIA TES KARDIAS SOU. Thus the Greek translations of this text notice the FAINEIN describing visual appearances and attentive ancient Readers found in this word HUPEREFANIA also letters referring to the Efa-measure, that is, in this word HUPEREFANIA the Greek translation refers to container and measure Efa AND refers also to FAINEIN visual appearances observed- these notices are especially important considering the ancient lectio continua where Readers truly had to ponder finding words appropriately. Greek translations thus write here for the ZDWN notices of visual appearances and notices of container- clearly the Greek translators thus have considered here Sidonian good quality glass vessels where visions were observed. The Hebrew text here writes the words ZDWN LBK that especially refers to the Hebrew word LBN that so often refers to substance white glass and white glass vessels. Such writing of white glass vessels together with name Sidon unmistakably for the ancient Readers referred to important centre of glass production, Sidon, and its high quality glass products, vessels and bowls, where visions were seen. Attentive Readers easily find that thus the word LBN IS WRITTEN in the text of Obadiah in the Hebrew Bible. Thus is written in the Obad 12 AL TSMH LBNJ JHWDH BJWM ABDM WAL TGDL PJK BJWM ZRH, and further is found written in Obad 20 that GLT HHL HZH LBNJ JSRAL. Importantly, thus in Hebrew Bible the book of Obadiah actually does write such formulas containing LBN together with name of a place, the Obad 20 writing of word LBN together with name “Israel” and the Obad 12 writing thus LBN together with name “Judah/Jehuda”. Attentive Readers thus compare the Obad 3 beginning ZDWN LBK with these statements in Obad 12 and Obad 20 and thus confirm that also this Obad 3 unmistakably writes name of place Sidon and writes also concerning LBN word. Thus is easily found with simple comparisons that Obad 3 commences with writing of Sidonian glass vessels. Targumic translations further confirm this comprehension of these words beginning Obad 3, Targumic translations here writing of RSY LBK ATYJK. These words often are comprehended describing how wickedness of hear has been deceiving them, following often written comprehension of the RSY word. However, attentive Readers remember here that the whole Book of Obadiah emphasises the SHEMA traditions, thus from the beginning of Obad 1, the Hebrew Bible writing of SMWYH SMYNW, similarly also Targumic translation writing of BSWRA SMYNA: these introductions to this Book of Obadiah clearly emphasise the word SMY and SHEMA traditions and this is truly important reading this Targumic translation of Obad 3 commencing RSY LBK ATYJK- here are exactly found letters SY commencing this statement in Targum. These letters SY connect this beginning to the emphasised SHEMA traditions of the Introduction of Obadiah in Obad 1, writing of SMY, and also the meaning of letters SY emphatically describe voices and utterances, the Shoah describing cries and crying, but SY also describing loud voices from pipes of glass blowers. Importantly, the SWA words of Hebrew Bible and Targum describe emptiness, hollow and thus describe importantly empty place that can be receptacles, containers, and bowls and vessels. Thus is easily found that also the Targumic translation here renders these words beginning Obad 3 with connecting these with glassware and glassblowing, the Targumic translation emphasising here loud voices from pipes of glass blowers and utensils of blown glass, such utensils that the ancient Sidon was very famous for in the Ancient World and thus well known also to the translators of these Targumic texts. This comprehension is much supported further studying the famous parallel of this Obad 3 in the Jeremiah 49:16 that writes in the Hebrew Bible words TPLZTK HSJA ATK ZDWN LBK. Easily this statement of Jer 49:16 is seen to closely parallel the beginning of Obad 3 although this Jer 49:16 writing of TPLZTK. Ancient Readers here easily found reference to luxurious gold-glass utensils, the PLJZA noticing gilt or bronzed and often used for describing vessels and containers (see Jastrow 1181 where also importantly reference to Arab. Falaz is found). Easily, in the word PLZ are found letters PL and ZL, these emphasising PJL bowls (cf. Greek FIALE) and ZL shadows and shadowy visions! In the Jer 49:16 such writing of PLZ much specifies writing of this text to be description of utensils and vessels.

Further comprehension of the SKNJ BHGWJ SLY thus emphasises comprehending this Obad 3 specifically being description of visions from cups and bowls. The SKN is usually comprehended from its meaning of SKN “dwell” or “inhabit”, but the SKN word importantly also denotes the Divine Shekina. Attentive Readers thus consider this statement writing SKNJ B- where thus is found the B denoting place of occurrences or place of appearances (comprehension of B denoting here instruments is less obvious). Attentive Readers thus consider here finding description of place of occurrence and appearing of the Divine Shekina. Importantly, Targumic translation of Obad 2 concludes with words BSJR AT LHDA where is noticed OT visual sign appearing in SJR cup or container- also here it is thus important to read the complete context of statements! The Greek translation here writes of KATASKENOUNTA EN TAIS OPAIS TON PETRON HUPSON KATOIKIAN AUTOU
Importantly, the Greek translations have thus attempted clearly to convey further the important letters SKN found in Hebrew Bible, writing KATASKENOUNTA that is well understandable for Greek speakers; however, for readers fluent in Greek AND Hebrew, such KATASKENOUNTA alerts of letters SKN that so famously refer to the divine Shekina. Also the specifically here written KATA-SKENEIN is clearly in this context important, because such KATA here written includes the letters ASKE and ASKOS, these Greek words denoting containers, utensils and boxes. Targumic translation here writes the notorious words DAT DMJ LNSRJA DSRJ BSNJ KJPA BRWMA. These words of Targum clearly refer to Dhushara, the important deity of Nabataeans, and importantly, these words notice similitude DAT DMJ. The Targumic translation writing here DSRJ BSNJ KJPA writes notorious details. The KJPA often denotes chambers (J 635)- but the KP words often denote different places of containing, so also noticing hands and palm of hands (see J 657). The BSNJ in Targum also notices rocks and cliffs (see J 1607) but well known usually the SNH and SNJ denotes two, twice and doubling. These words of Targum thus can be read noticing similitude with falcon that habits in clefts of cliffs in the heights; but these words of Targum more importantly can denote in writing the DAT DMJ LNSRJA DSRJ BSNJ KJPA BRWMA word in Targum that
a visual OT sign that is similitude of DHUSHARA in form of falcon, so appearing in magnifying (or doubling) utensil-container (trl. Pasi K. Pohjala 2010)
Easily thus is found in this Targumic translation description of visual appearance of Nabataean deity DHUSHARA appearing in magnifying bowl-vessel. This is, of course, importantly in Targum written interpretation of these words SKNJ BHGWJ SLY of Hebrew Bible. Clearly Targumim thus interpret such Hebrew Bible writing of Shekina interpreting this Shekina in the context of Nabataean religion, writing thus in interpretation of Nabataean deity DHUSHARA. For the history of religions it is thus very interesting to find detailed ancient attestation of name of Nabataean deity DHUSHARA so clearly an unmistakably attested here in Obad 3, thus clearly containing in Nabataean context understandable interpretation of mention of Shekina better known in the tradition of Hebrew Bible. It is thus highly important that TARGUMIC translation of this book of OBADIAH thus clearly attests knowledge of Nabataean religion, writing of Nabataean deity DHUSHARA.

Further important knowledge for comprehension of this Obad 3 is found with comparisons of Obad 16 where is explicit describes cups, appearances and drinking. The Greek Translation of Obad 16 writes words
DIOTI ON TROPON EPIES EPI TO OROS TO HAGION MOU, PIONTAI PANTA TA ETHNE OINON PIONTAI KAI KATABESONTAI KAI ESONTAI KATHOS OUKH HUPARKHONTES
This Greek translation of Obad 16 clearly describes wine drinking in the holy mountain of God; and notoriously, the specific idea of drinking WINE is here interpretation of the Greek translators, such words not supported in the Hebrew text. However, the Greek translation of Obad 16 thus emphatically writes description of drinking wine in God’s holy mountain. Interestingly, Greek translations write here words EPI-EPI, writing of EPIES EPI TO OROS, this textual detail of EPI-EPI here clearly emphasising connection of mountain, rocks and wine, wine-drinking; and this clearly parallels comprehension of Obad 3 writing BHGWJ SLY thus describing containers and cups of stone material. This textual detail of EPI-EPI written in Obad 16 importantly parallels Obad 3 writing Aorist of EP-AIRO stating that EPERE SE KATASKENOUNTA. The Obad 3 writing KATAKSEI is clearly echoed in Obad 16 writing PIONTAI KAI KATABESONTAI. Furthermore, Obad 3 writes of HUPSON KATOIKIAN AUTOU and Obad 16 notices EPI TO OROS. Thus it is very important to notice that Greek translators of Obadiah clearly have written in their translations of Obadiah 3 many references and parallels with Obadiah 16 where the Greek translators explicit and in detail describe wine drinking on the Holy mountain of God. Thus the Greek translators clearly have indicated that Obad 3 essentially is connected to descriptions of wine drinking in holy Mountain of God.

Thus is arrived to translation of Pasi K. Pohjala 2008 of the Obadiah 3. The text of Obadiah 3 thus describes in the context of religion in PETRA specifically magnifications seen from Sidonian cups, the Targumic translation importantly noticing manifestations of Nabataean deity DHUSHARA in these cup-visions in likeness of falcon. Thus is the current study of Obadiah 3 to be concluded with quoting Summary by Pasi Pohjala 2008 of the Book of Obadiah of Old Testament:
“3 SIDONIAN KS cup of SA blown glass, water container, RM magnifies heights, for Tora knowledge 4 FALCON seeing method (cf. Horus, Egyptian deity) in KB GLOBULE cup of jam waters magnifies to GBH heights producing bina understanding” (Pasi K. Pohjala: New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and many Psalms. Bible Describes Magnified Visions from Glass Bowls (Verre Et Bible 2, 2008), p. 204).

OBADIAH v.4 New Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“that container vessel (AM) makes such heights (GBH) like those of Falcon (cf. Egyptian Horus): thus the vessel container (AM) makes knowledge (bina), it is globule container of waters (KBJM): there waters produce (QN cf. Qain), that is prophesy from waters (KMSM) in such illumination (AR) of that instrument (JD)- tere is prophesy of God (neum)” (Translation of Obadiah 4 by Pasi K. Pohjala 2008).
COMMENTARY The Obadiah v.4 continues the important writing of Obadiah 3 that describes the PETRA-REQEM-SELA and its culture. The division into verses being later invention and often merely disturbing the reading of text in its OWN context, also here it is truly necessary to consider the whole context of Obadiah 3-4-5 and the whole Book of Obadiah when attempting to comprehend the text we currently (following a certain although well established tradition) name the text of Obadiah 3. The Obadiah 3 writes the notorious words of culture of PETRA, writing of the SKNJ BHGWJ SLY MRWM in Hebrew Bible, this referring to the culture of cup and bowl divinations of PETRA-SELA and there appearing visual manifestations, especially comparison with the Book of Haggaj (in Hebrew written HGJ) was found to be truly central for comprehension of this Obadiah 3. The Obadiah 4 continues this writing, in Hebrew Bible writing words
AM TGBJH KNSR WAM BJN KWKBJM SJM QNK MSM AWRJDK NAM JHWH
Studying this text in its OWN context reveals truly notorious ideas here expressed. The foremost notorious finding in this text is that this text and translation traditions refer to names of then well known deities. The Targumic translation of this text notoriously mentions the truly famous female deity ATARSAMAIN, in many cultures better known female deity ISHTAR who was truly famous in the Ancient world and whole cult was very widespread in ancient world. The Targumic translation of Obadiah 4 thus continues naming and describing deities known in religious culture of PETRA-REQEM, the Obadiah 3 so importantly in Targumic translation describing that Nabataean deity DHUSHARA manifests in appearance like Falcon in magnifying bowls. Targumic translation thus notoriously emphasises in this Obadiah writing of many important Nabataean deities, in the Targumic translation the text currently named Obadiah 4 writing of another very important and famous deity ATARSAMAIN (ISHTAR). This writing of Obadiah 3-5 thus is truly notorious for better comprehending Nabataean religion, especially for its knowledge of many well known ancient deities and cults, undoubtedly the wide and lively Nabataean trade connections importantly thus enhancing knowledge of many ancient religions.

The Hebrew Bible writes words
AM TGBJH KNSR WAM BJN KWKBJM SJM QNK MSM AWRJDK NAM JHWH
Targumic Translation of these words in context of Obadiah 3-4 write
AMR BLBJH MN JHTJNNJ LARYA (4) AM TRJM KNSRA WAM BJNJ KWKBJA TSWJ MDWRK MTMN BMJMRJ AHTJNK AMR JWJ
Attentive Readers in this Targumic translation of Obadiah 4 find letters ATSWJM that unmistakably denote the famous deity ATARSAMAIN, famous female deity, such selection of letters in this Targumic translation emphasised by that so is continued writing of the “stars” KWKBJA, coherently with the idea of “heavens” also echoed in the name of ATARSAMAIN. In the Nabataean religion thus was emphasised ATARSAMAIN (ISHTAR), truly famous ancient female deity. Importantly, also the Hebrew text contains letters of NKWKB where easily is seen reference to “Nekeva” word that is usual word denoting female quality and female individuals, although clear reference to ISHTAR in Hebrew text cannot be detected. Attentive Readers find further truly important details in this Targumic translation, finding the HTN words in THIS context of Obadiah 3-4 clearly emphasised: the conclusion of v.3 writes MN JHTJNNJ and v.4 concludes (notably mentioning the Divine Memra) BMJMRJ AHTJNK. Importantly, these translate Hebrew Bible writing Hifil of JRD, writing MJ JWRDNJ and AWRJDK. Notoriously, ancient Rabbinical scholars have devoted special attention to such JRD words in finding parallels in Masora to such AWRJDK in Hebrew Bible, therefore referring to 1 Sam 30:15 and the important parallel in Jeremiah 49:16. These writings of JRD-HTN thus contain some truly notorious ideas here noticed in the Targumic translation. Such words HTJ are known to denote putting down or putting to rest (J 512), but for every attentive Reader it is clear that such HTN words usually refer to some notices concerning partnership, family relations, marriage (see J 512-4 and the usual lexica), such meaning usually noticed in HTN words of Biblical Hebrew and even currently in Modern Hebrew. The Targumic translation of Obadiah 3-4 thus unmistakably refers to idea of partnership (or marriage) of DHUSHARA and ATARSAMAIN. Emphasised mentions of HTN words in Targumic translations of Obadiah 3-4 with noticing the names of ATARSAMAIN and DHUSHARA make this unmistakably clear to attentive Readers.

The Hebrew text notices prophesies writing of the AM TGBJH...NAM H’ where are the AM...NAM (Neum) words emphasised. Such writing of AM...NAM (neum) importantly in this context is continued in v.5 writing of AM GNBJM that also was found to refer to prophesy and prophets, to MG NBJM, the “magicians, prophets”. These notices thus specify reading of the AM TGBJH to contain specific references to prophesy and prophesies. Especially is notable the letters –JH that are to be compared with the name Obadiah written YBDJH also writing the JH letters referring to JH deity. This writing thus deserves special attention. The GBJH words denote uppermost heights and heights, but importantly the GB words notice generally something convex, especially ponds and cisterns for collecting water (J 203). The GB-JH or GBJH words thus refer to some descriptions of heights and uppermost heights connected with water places, water containers- such can, obviously, be created by magnification to huge heights in bowls and cups that contain water. Attentive Readers see that actually such GB words are emphasised in THIS CONTEXT of the Hebrew Bible, the v.4 writing of AM TGBJH, the v.5 writing JGNBW, further the v.7 writing of YD HGBWL and the v.9 writing of WHTW GBWRJK. These writings in Hebrew Bible thus emphasise the GB words in Obadiah 4-9, importantly writing of GBWRJK and HGBWL and GB-JH. Easily is thus comprehended that such writings of GB words here emphasise connecting water containers, bowls, and especial heights and huge measures. Importantly, such GB words in THIS context continue writing of the very important HG word in Hebrew Bible v.3 writing of SKNJ BHGWJ SLY that was seen to notice crystal cups in Petran religious culture, also the v.7 writing of HG letters in YD HGBWL. The HGWJ and GB or GB-JH thus emphasise in this Obadiah 3-4 writing of divine cups, divine crystal cups. Further important is the word AM here written. Such words can denote “if”, thus here often translated, but another very usual meaning of AM and AWM words is “mother” and “womb” (a certain kind of miraculously productive containing place “womb”). Such mention in Hebrew Bible AM GB-JH thus unmistakably refers to some places of containment, and importantly, to female productive fertility that the Targumic translation here emphasises referring to ATARSAMAIN-ISHTAR. These words are here unmistakably very well formulated and contain many very important religious references whose importance might never be understood to modern Readers; but here described ideas already contain some very substantial ideas in this Text described! The AM, especially, is here connected to prophesy and prophetic utterances, writing of NAM (neum)...AM GB-JH...AM GNBJM. (Especially it is worth here further pondering why such words AM GB-JH together here are written.)

The notorious importance of such writing of AM TGB-JH beginning this Obadiah 4 in Hebrew Bible becomes much emphasised when comparing this text with its parallel Jeremiah 49:16 (thus following ancient Rabbinical scholars), the Jer 49:16 writing
TPLZTK HSJA ATK ZDWN LBK SKNJ BHGWJ HSLY TPSJ MRWM GBYH KJ TGBJH KNSR QNK MSM AWRJDK NAM H’
This parallel of Jer 49:16 thus writes NAM (neum) denoting the prophesy but instead of writing the word AM (that unmistakably refers to Neum) this Jer 49:16 writes of KJ word. This text also further notices the GBJH word, in this statement of Hebrew Bible this referring to the GBYH that more refers to heights, high places, hills and mountains. Small textual difference thus convey to Readers important differences of meaning- every letter of Hebrew Bible is precious- and thus the Obad 4 emphasising AM TGBJH much more emphasises containers and containment, especially the GB-JH that in the context of book of Obadiah conveys special meaning because of name YBDJH. Moreover, Readers might ponder here also reading of AMT GB-JH KNSR RWAM BNKWKB MSM QNK MSM AWRJDK NAM H’ where is rather found description of truthful seeing in Divine GB cup manifestation of “female Nekeva” in appearance of Falcon- such being prophesy of waters for zealots of God, God in such Neum prophesy from waters (MSM) bringing down (such manifestation)- such reading of course, could be supported from Targumic translation of manifestation of ATARSAMAIN-ISHTAR deity; this reading would specifically specify here manifestation of female “Nekeva”; but the found emphasising of AM GB words rather here emphasise containers and visual appearances, such AM words in this context so specifically written.

Importantly, the comparison of AWRJDK word with parallel in 1 Sam 30:15 emphasises rituals of divination and making inquiries in divination, the 30:15 writing of WJAMR ALJW DWD HTWRDNJ AL HGDWD HZH where is written Hifil of JRD, these words of David notoriously writing of AL HGDWD that contains the HG-DWD (this being important also for current reading of BHGWJ SLY in Obad 3) but is usually read of GDWD comprehended as “troops”. Importantly, in this context of 1 Sam 30 usual comprehension clearly notices making inquiries in divination and thereby finding answers, the 30:7-8 writing of divination by the device Efod (whose constitution is much discussed with various argumentation although clarity seems unattainable), writing of
WJAMR DWD AL ABJTR HKHN BN AHJMLK HGJSA NA LJ HAPWD WJGS ABJTR AT HAPWD AL DWD WJSAL DWD BH’ LAMR ARDP AHRJ HGDWD HZH
This describes clearly David’s making inquiries in divination by the help of Efod (whatever the “Efod” divinatory device might be), and finding thereby answers to these questions, and this statement is usually so comprehended (see the usual translations, KJV, RSV, NRSV etc.). It is thus very important that ancient Rabbinical scholars have compared this AWRJDK in Obad 4 in Hebrew Bible with this text of 1 Samuel 30 that so clearly describes David’s making questions to H’ in divination. It is also important to notice that the 1 Sam 30 describes the catastrophe that Amaleq had raided Negev and Ziqlag and David’s reaction to this catastrophe; importantly is in Obadiah 20 also noticed NGB (Negeb). Geographical detail is also mention of “river Besor” NHL HBSWR in 1 Sam 30 that can in this context of histories concerning Negev more specifically refer to some places around Busra (cf. numerous scholarly commentaries and research on details of 1 Sam 30), this further emphasising connection of these traditions with regions of Negev and Nabataeans and thus with the Book of Obadiah so importantly writing of culture and religion of Nabataeans and PETRA-SELA. This very importantly emphasises Rabbinical understanding of Obadiah 4 to contain references to practises of divination.

Greek Bible writes here words
EAN METEORISTHES OS AETOS KAI EAN ANA MESON TON ASTRON THES NOSSIAN SOU EKEITHEN KATAKSO SE LEGEI KURIOS
Greek Bible here writes of TON ASTRON that for many ancient Readers unmistakably could refer to cult of ISHTAR well known and still popular in Hellenistic times and their hugely syncretistic religions where Eastern ideas were brought to knowledge and religious practise in the Mediterranean world. This translating TON ASTRON here much emphasises Targumic translation of this statement referring to ATARSAMAIN-ISHTAR and the Hebrew text also noticing notoriously the “NKWKB Nekeva” female (deity). Also in this Greek translation notable are writing of EAN...EAN ANA where are letters of ANANA found, for many ancient Readers with knowledge of ancient Mesopotamian and Assyrian religions such letters could refer to important deity (“Ananna”) known in the syncretistic world of Hellenistic times. In the Greek translation such EAN ANA obviously refer also to v.1 writing of divination EKSAPESTEILEN ANASTETE KAI EKSANASTOMEN EP’ that translate the words SLH QWMW WNQWMH. Importantly, also the concluding v.21 such echoing writes KAI ANABESONTAI ANDRES. The beginning of this statement in Greek translation writing EAN METEORISTHES here clearly refers to META-OROS, high or “beyond limits”, and thus refers especially to Obadiah 7 EOS TON ORION EKSAPESTEILAN SE (for the YD HGBWL). Especially important here is reference to TO OROS SION in v.21, v.17, the Greek word NOSSIAN so clearly echoing letters of word SION, especially important in THIS context. Writing of the stars TON ASTRON here in the Greek translation can be compared with Baruch 3:34-6 writing
OI DE ASTERES ELAMPSAN EN TAIS FULAKAIS AUTON KAI EUFRANTHESAN EKALESEN AUTOUS KAI EIPON PARESMEN ELAMPSAN MET’ EUFROSUNES TO POIESANTI AUTOUS OUTOS O THEOS HEMON OU LOGISTHESETAI ETEROS PROS AUTON
This writing of Baruch 3:34-36 writes clearly emphasising monotheistic religion. The writing concerning stars (OI ASTERES) notices EN TAIS FULAKAIS AUTON. The Greek FULASSEIN denotes many activities of watching, guarding, preserving and keeping (alas, omitting EN would here convey meaning that stars were shining to those who observed stars, such easily comprehensible reference to ancient Chaldaean culture with well recognised knowledge of astronomy). (Some similitude with such EUFRAINOMAI and EUFROSUNE can be heard in Obadiah 3 writing of HUPEREFANIA and EPERE where E-P/F-R letters are central). Especially usual meanings of such FULASSEIN easily are found contrasted with Greek translation of Obadiah 5 writing of KLEPTAI, LESTAI, EKLEPSAN and TRUGETAI, this further emphasising connection of Book of Baruch and Greek translation of Obadiah. Baruch 3:17 also writes of OI EN TOIS ORNEOIS TOU OURANOU EMPAIZONTES KAI TO ARGUSION THESAURIZONTES that so much echoes the EAN METEORISTHES OS AETOS in Obadiah 4. Further it is important to notice that Philo of Alexandria makes clear references also to this Obadiah 4 in the Quod Deus Immutabilis Sit. In the Quod Deus 167 Philo quotes the very central PARA TO OROS POREUSOMETHA, this interpreting and continuing discussion of the PARA TO OROS PARELEUSOMETHA quoted from Num 20:17-20 in Quod Deus 145 in the discussion of Edom. This is especially studied in the current study of Book of Obadiah studying the v.7 EOS TON ORION EKSAPESTEILAN SE, and in the current study of Obadiah 4 some details of Philonic interpretation are now important. In the Quod Deus 160 Philo emphasises that such road is Wisdom, and in Quod Deus 164 Philo then emphasises walking along middle path or mean
INA OUN ME TAIS MAKHOMENAIS KAKIAIS ANAGASTHOMEN EKTRPOMENOI KHRESTHAI, TEN MESEN ODON EUTHUNEIN BOULOMETHA TE KAI EUKHOMETHA
This middle path or middle road Philo comprehends here in Quod Deus 164ff. much in terms of Aristotelian ethics, virtue being mean between vices. This discussion is to be studied in study of Obadiah 7 and many parallels there established. In this discussion Philo, notoriously, also refers to many details paralleling the Greek translation of currently studied Obadiah 4. Importantly, Philo interprets in Quod Deus 167 the important statement of PARA TO OROS POREUSOMETHA with statement that TOUTESTIN HUPSELAIS KAI METEOROIS ETHOS EKHONTES ENOMILEIN DUNAMESI KAI ORIKOS EKASTA SKOPEIN
Here the words METEOROIS...DUNAMESI clearly refer to Obad 4 EAN METEORISTHES OS AETOS- notable is also similitude of Obad 4 writing of AETOS and Philo’s writing here of ETHOS. The Obad 3-4 emphasising KATAKSEI...KATAKSO (KAT-AGO) is clearly contrasting with this HUPSELAIS, and especially the Obad 3 writing of HUPSON KATOIKIAN AUTOU. Furthermore, Philo writes in Quod Deus 163 words PARA MEN TOIS PROPETOS ZOSI TO MEN THRASOS DEKSION ARISTERON DE E DEILIA where is found echo of flying (Greek PETOMAI) such echoing the OS AETOS in Obad 4 and the ARISTERON echoing the ASTER/ TON ASTRON in Obad 4. Furthermore, even if not writing in Quod Deus the NOSSIA, Philo there writes of NOSOS in 65-67, 97 and 135. Even if Quod Deus 65-67 more concretely write of NOSOS sicknesses and their cure, the Quod Deus 97 writes of such who after waking from deep sleep TON KOSMON EKSAIFNES APONOS KAI KHORIS PRAGMATEIAS OROSIN that can refer to seeing of Falcons and eagles in the high heaven, importantly such KHORIS and ORAO also echoing the METEORISTHES OS AETOS in Obad 4. These are in Quod Deus 97 contrasted with those plagued by ERIDI, ARGALEOTATE NOSO (Colson translates with word “contentiousness”). Importantly, the following Quod Deus 99 writes the quotation of Deut 1:43-44 where is SEIR mentioned, this emphasising traditions of Nabataean culture and PETRA-SELA, the Seir only here mentioned in Philonic writings. Moreover, in Quod Deus 135 Philo writes of “priest” ELEGHOS entering to soul and there curing diseases, noticing OPOS AUTEN KATHARAN IDE TEN TES PSUKHES OIKIAN KAI EI TINES EN AUTE NOSOI GEGONASIN IASETAI; in this Greek statement Philo writes of NOSOS and OIKIA, this echoing also NOSSIA denoting “nests” and thus a kind of place of habitation, thus reflecting also Obad 4. These details of Greek translation of Obadiah 4 found being echoed in Philo’s Quod Deus Immutabilis Sit, it is now notoriously important to remember that Targumic translations so clearly in Obadiah 3-4 referred to partnership of DHUSHARA and ATARSAMAIN-ISHTAR. Notoriously, in this Book Quod Deus (and, of course, elsewhere) Philo writes of such ideas, Quod Deus 5-6 especially writing of Hannah begetting Samuel from divine seed
TOUTOU GINETAI MATHETRIS KAI DIADOKHOS ANNA TES TOU THEOU DOREMA SOFIAS ERMENEUETAI GAR KHARIS AUTES EPEIDE GAR EGKUMON EGENETO PARADEKSAMENE THEIAS GONAS KAI TELESFOROIS EKHRESATO ODISI TON TETAGMENON EN TE TOU THEOU TAKSEI TROPON APOKUESASA ON EFEMISE SAMOUEL
“He finds a disciple and successor in Hannah, the gift of Wisdom of God, for the name Hannah interpreted is “her grace.” She received the divine seed and became pregnant. And when she had reached the consummation of her travail, and had brought forth the type of character which has its appointed place in God’s order, which she named Samuel, a name which being interpreted means “appointed to God,”...” (translation of Quod Deus Immutabilis Sit 5 by F. H. Colson in LCL; and more Philonic interpretations of Hannah and Shmuel in Quod Deus 10-15. Philo more writes in Quod Deus 137 of the widow noticed in 1 Kings 17, concerning that “she receives the divine impregnation, and, being filled with the seeds of virtue, bears them in her womb and is in travail with noble actions. And when she has brought them to the birth, she wins the meed of conquest” (trl. of F. H. Colson in LCL. Notoriously, here Philo notices Tamar, and this name can possibly echo for Philo such deity ATARSAMAIN. Importantly, 1 Kings 18 notices important tradition of Obadiah who was governor of house of Ahab, this emphasising further Philo’s here in Quod Deus surely having considered traditions of Obadiah and Book of Obadiah.). Interpretation of this Philonic statement of Quod Deus 5-6 is truly difficult for Philo’s here writing of EGKUMON EGENETO of Hannah’s becoming pregnant for her having received divine seed (PARADEKSAMENE THEIAS GONAS) and her then having given birth (APOKUESASA) after that travail. Clearly important is to compare this Philonic statement with traditions of Obadiah and Targumic descriptions of partnership of DHUSHARA and ATARSAMAIN-ISHTAR so emphatically described in Targumic translation of Obadiah 3-4.


OBADIAH v.5-6 New, Modernised Translation of Pasi K. Pohjala 2008, and detailed Commentary of Pasi K. Pohjala 2010
“the vessel container (AM),

obadiah 1 and 2

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

TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA (During March-June 2010)

Second Edition of June 2010
EDITIONS Pasi Pohjala

COPYRIGHT © Pasi K. Pohjala June 10, 2010

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

THIS BOOK CONSISTS OF NINETY-FOUR NUMBERED PAGES.
OBADIAH ONE, p.2
OBADIAH TWO, p.6
OBADIAH THREE, p.8
OBADIAH FOUR, p.16
OBADIAH FIVE and SIX, p.21
OBADIAH SEVEN, p.25
OBADIAH EIGHT, p.30
OBADIAH NINE and TEN, p.33
OBADIAH ELEVEN, p.38
OBADIAH TWELVE, p.39
OBADIAH THIRTEEN, p.40
OBADIAH FOURTEEN, p.42
OBADIAH FIFTEEN, p.43
OBADIAH SIXTEEN, p.46
OBADIAH SEVENTEEN, p.50
OBADIAH EIGHTEEN, p.54
OBADIAH NINETEEN, p.56
OBADIAH TWENTY, p.57
OBADIAH TWENTY-ONE, p.58
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.60
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.66
CH. 24 QUMRAN and REQEM-Petra p.74
CH.25 SUMMARY p.82
NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010



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

COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible. (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.


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
“Observe! What is small (QTN) is stretched (NN) in the cavity of waters (GJM) and in that is visual sign (AT) in multitudes (meod)” (Translation of Pasi K. Pohjala 2008 of Obadiah 2).

COMMENTARY The Obadiah v.2 writes in the Hebrew Bible words
HNH QTN NTTJK BGWJM BZWJ ATH MAD
Attentive Readers of this text straightforwardly find the comparison of words QTN and MAD, thus finding comparison of some ideas concerning small, being few in number or small in magnitude, and the MAD clearly describing some aspects of muchness, something numerous or something of great magnitude. Importantly, this Obadiah v.2 begins with writing the HNH that notices exhortation for observing and attentive seeing and devoting attention. Thus this Obadiah v.2 even if being somewhat concise statement in the Book of Obadiah contains important notice, exhorting to attention and attentive observing – and therefore clearly noticing comparison of QTN and MAD. This detail in the Book of Obadiah is further emphasised making comparison of this Obadiah 2 with its parallel in the Jeremiah 49, where the parallel is found in Jeremiah 49:15 that in Hebrew Bible writes words KJ HNH QTN NTTJK BGWJM BZWJ BADM. Thus these words of Jeremiah 49:15 clearly write very close parallel to the Obadiah 2 in Hebrew Bible- but these statements are also very importantly different. Both statements begin with HNH QTN, but only Obad 2 writes here the MAD referring to numerousness and muchness, the Jer 49:15 writing there word BADM. Furthermore, the Obad 2 concludes with stating of ATH MAD and the Jer 49:15 concludes with writing of the BADM after word BZWJ. Such writing of ATH MAD in Obad 2 thus deserves much attention of Readers. Ancient Readers especially considered these very similarly sounding words AT and MAD and considered how is meod connected with OT signs, the OT visual signs. The MAD is contrasted with the beginning QTN describing few in number and smaller in magnitude, and both expressions importantly also are connected to ideas of visions and visual expressions, the HNH QTN emphasising visions and visual observations with the HNH, and the ATH MAD also noticing visions and visual signs writing of AT word denoting the OT visions and visual signs. Obadiah 2 thus is concise statement but contains very important details, thus writing of visions and visual observing and contrasts with emphasis QTN and MAD words. These details of Obad 2 in Hebrew Bible are especially clearly emphasised when comparing this Obad 2 with its parallel in Jeremiah 49:15. For comprehension of this statement of Obad 2 is further important to notice that the BWZ and BZH words of Hebrew often denote vessels, utensils and dishes.

The Greek translations of the Obadiah 2 emphasise writing of descriptions of small together with writing of exhortations for observing and attention, writing
IDOU OLIGOSTON DEDOKA SE EN TOIS ETHNESIN ETIMOMENOS SU EI SFODRA
These readings are in Greek Mss. well attested, and the beginning of the IDOU OLIGOSTON emphasises exhortation of seeing and “very small, smallest” writing thus of OLIGOS. Thus Greek translation writes of seeing and observation of something very small and very few in number. However, Greek translation continues writing of ETIMOMENOS where Hebrew Bible writes of the MAD, the Hebrew thus more emphatically writing contrast of small and large. The Greek text thus can be comprehended “You, see! The very smallest- this I gave for You (cf. dat and acc); among peoples You are thus very honoured!” Importantly, Greek readers especially when reading lectio continua here considered surely also these words writing of ETIMOMENOS that contains words ETI and ENOS, the ETI noticing “something further, something beyond” and the gen. ENOS noticing how from something numerically one such “something-more” might originate. (Alas, the recognisable “omen” is more usually attested in Latin to describe omens of augury and divination, similar Greek words “usually” used in more concrete contexts; but finding in this text Obad 2 Greek word ETIMOMENOS containing Greek ETI, ENOS and “omen” is clearly important). Importantly, in the Mss. of Greek Bible this ETIMOMENOS is well attested, this emphasising the importance of this word in Obad 2. This comprehension of LXX Obad 2 thus more exhorts people to see and observe what is smallest and few in number- and for this special ability given by deity, the people are thus among nations very much honoured. Especially, this comprehension of this Greek text of Obadiah 2 is much in accordance with very widely in the Ancient World known reputation of Israel for their special ability of seeing. This comprehension of Obad 2 is clearly much grounded in the Hebrew Bible with special emphasis here comparing QTN and MAD and making exhortation to seeing and observing. Importantly, these statements are written in Obadiah 2 immediately after the beginning of the Book of Obadiah, the Obad 1 writing so emphatically of SHEMA traditions describing hearing, writing of SMWYH SMYNW MAT H’ WZJR BGWJM SLH. This introduction of Obadiah thus emphatically writes of SHEMA traditions of attentive observation and attentive hearing and hearkening, and this is now clearly in the Obad 2 continued with emphatically beginning HNH that exhorts to attentive observation, attentive hearing and attentive seeing, so emphasised in Greek translation emphatically here writing of IDOU! Thus Book of Obadiah so clearly here writes of observation and attentive observing. Translations further contain here in Obad 2 very notorious details. The Syriac translation here commences writing of HA ZYWRA JHBTK where the ZYWRA generally denotes something small, little, and importantly, these words also in many texts describe reducing and diminishing. Importantly, in such selection of word attentive Readers easily find also echo of the name of Seir in Edom. Furthermore, Targumic translations of Obadiah 2 contain very important details, writing
HA HLS JHBTK BYMMJA BSJR AT LHDA
Importantly, the word HLS written in Targumic translations often is used in contexts of divination, the HLS denoting smooth stones, casting a lot, and to round (J 474). Thus is one important context of such HLS the divination by means of casting a lot, and noticing the small stones then cast. Writing THIS word HLS Targumic translations thus do notice something small, something that was with special attention observed in the divination by means of casting lots. Targumic translation here thus unmistakably writes description of divination. The famous LHS denoting “whispering, charm” (see J 704, BDB 538) essentially often describing approved although secretive rituals of mantic and divination thus is clearly here echoed in Targumic translation, and attentive Readers surely considered also this LHS because of reading HLS in v.2 and SLH in v.1, the LHS containing another permutation of Hebrew letters and so centrally writing of rituals of divination and mantic. (Some times ancient texts did not explicit write some words thought to be secretive or to be concealed but merely made clear references to such central and well known words in writings- in this Targumic translation of Obad 1-2 the VERY important LHS word MIGHT thus be referred to in Targum because of so clearly writing of HLS in Obad 2 (this differently from MT words) and SLH in Obad 1 (this following the MT words), such POSSIBLE indirect reference to LHS word in Obad 1-2 in Targumic translation thus clearly of special interest because of here writing of SHEMA tradition in Obad 1-2 describing hearing and hearkening.) Furthermore, Targumic translations of Obad 2 further emphasise context of divination and mantic and divination by casting lots, writing of the HA HLS JHBTK...BSJR AT LHDA. The word HLS thus very well known is often written in contexts of casting lots and divination by means of lots, and following such contexts and ideas, the Targum here writes the BSJR; clearly, such word BSJR in THIS context thus unmistakably notices some cup, urn, vessel or bowl in the rituals of casting lots, thus writing of SJR utensils! The Readers of Targum thus considered this writing of BSJR AT, finding here notice that OT sign occurs in divination in SJR utensil or bowl. This is found straightforwardly in this statement finding the words BSJR AT TL LHDA, the TL surely in this Targumic translation considered by attentive Readers although in Mss written AT LHDA: the TL denotes bowl-divination, very appropriately after here noticing the BSJR describing occurrences in bowl SJR. Importantly, the Targumic translation of Obad 3 further specify thus seen OT visual sign in bowls (considering TIL bowl divination) - the Targum of Obad 3 noticing that in bowls thus was seen visual appearance of the DHUSHARA (Nabataean deity) in form of Falcon appearing in magnifying bowl (Targum of Obad 3 thus writing of DAT DMJ LNSRA DSRJ BSNJ KJPA BRWMA- this also writes of OT visual sign resembling (demut) Falcon, appearance of DHUSHARA (Nabataean Deity) appearing in magnifying bowl container). Targum here also writes of Hidot riddles, thus emphasising such signs or omens or visual signs for foreseeing having appeared to the participants of rituals of divination to be riddles and of enigmatic character. Furthermore, in THIS context of Obadiah 1-2 in Targum such writing of BSJR AT is of very central importance, in writing of the SHEMA tradition, because thus commences the Obad 1 writing of SHEMA with words
BSWRA SMYNA MN QDM JWJ WAZGD BYMMJA SLJH
Thus Targumic texts translate here in Obadiah 2 the important SHEMA tradition in Hebrew Bible writing of SMWYH SMYNW where thus the BSWRA is importantly translating the Hebrew Bible writing emphatically of SMWYH thus emphasising SHEMA tradition. Thus Targumic translation in Obad 1-2 especially emphasises such connection of SHEMA tradition of Obad 1 with Obad 2 describing HLS JHBTK- and this further emphasises considerations of the famous LHS in Targumic texts writing of HLS and SLH in Obad 1-2. Thus is straightforwardly with clear and easy argumentation and study of Obad 2 arrived to the Translation of Pasi K. Pohjala 2008. This statement of Obad 2 thus clearly describes divination and prophesies, and the Hebrew Bible here emphasises in Obad 2 comparison of small and huge, and seeing such.


BOOK OF OBADIAH v.3
New, modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010 to OBADIAH v.3

qumran habakkuk commentary newly translated march 2010

Dear friends, here are new results of translating qumran habakkuk commentary 1QpHab

VERRE ET BIBLE 5


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).

TRANSLATED WITH COMMENTARIES BY
PASI K. POHJALA

March 2010
EDITIONS PASI POHJALA


COPYRIGHT PASI K. POHJALA 2010.
ALL RIGHTS RESERVED.

THE MORAL RIGHTS OF THE AUTHOR HAVE BEEN ASSERTED.

CONTENTS:
THIS BOOK CONTAINS ONE HUNDRED AND THREE NUMBERED PAGES.
HABAKKUK, BACCHUS AND ABACUS. New, Modernised Translations of Qumran’s Pesher Habakkuk (1QpHab) by Pasi K. Pohjala 2010, with Translation of Pasi Pohjala 2008 of the Book of Habakkuk. Study of references to ABACUS mathematics and BACCHUS wine cup divination and seeing there magnified visions.
HABAKKUK PESHER COL. TWO
HABAKKUK PESHER COL. THREE
HABAKKUK PESHER COL. FOUR
HABAKKUK PESHER COL. FIVE
HABAKKUK PESHER COL. SIX
HABAKKUK PESHER COL. SEVEN
HABAKKUK PESHER COL. EIGHT
HABAKKUK PESHER COL. NINE
HABAKKUK PESHER COL. TEN
HABAKKUK PESHER COL. ELEVEN
HABAKKUK PESHER COL. TWELVE
PART TWO. STUDY OF REFERENCES IN QUMRAN’S HABAKKUK PESHER 1QpHab TO MIDRASH BAHIR, by Pasi K. Pohjala 2010.
HABAKKUK PESHER COL. TWO REFERS TO BAHIR 69-71
HABAKKUK PESHER COL.THREE REFERS TO BAHIR 188-190
HABAKKUK PESHER COL. FOUR REFERS TO BAHIR 138-143
HABAKKUK PESHER COL. FIVE REFERS TO BAHIR 186-190
HABAKKUK PESHER COL. SIX REFERS TO BAHIR 190-191
HABAKKUK PESHER COL. SEVEN REFERS TO BAHIR 170-178
HABAKKUK PESHER COL. EIGHT REFERS TO BAHIR 2-5
HABAKKUK PESHER COL. NINE REFERS TO BAHIR 59-63
HABAKKUK PESHER COL. TEN REFERS TO BAHIR 54-60
HABAKKUK PESHER COL. ELEVEN REFERS TO BAHIR 24-27
HABAKKUK PESHER COL. TWELVE REFERS TO BAHIR 19-21


HABAKKUK, BACCHUS AND ABACUS
New, modernised Translation of Pesher Habakkuk, by Pasi K. Pohjala January 2010, with Translation Pasi Pohjala 2008 of the Book of Habakkuk

HABAKKUK PESHER COL.2

Habakkuk 1:5b ”The container (KP) increases (YL); the cavity increases (YL) by means of the waters, to visual sign so artfully made (AMN, cf. TEKHNE) and they make the counting (SPR)” (Translation Pasi Pohjala 2008).

Habakkuk Pesher Col. 2 commences with quoting from the Hebrew text of this 1:5b the word JSWPR. The well preserved text of Col. 2 commences with HBWGDJM in the 2.1.

New, modernised Translation of Habakkuk Pesher 2.1-2.5 to word PSR:
“they who make calculations (BGD or BWGD) with help of the KZB glass vessel containing fire-flame for visions (KZB read KZ-ZB and thus is noticed the KZ and QZ the famous cup and container visions especially referring to the famous KWZ