15 being written in tradition specifically concerning visual manifestations.
OBADIAH v.16 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“thus the angel of fire-flame (AS, SR, cf. Assur) makes doubled visions (ST) of completeness (Tam) increasing in the white glass vessel (HR) of holiness, it makes doubled seeing (ST) in the vessels of cavities of waters (GJM) making complete measure (TM, MJD), such doubling (ST), and what exists (HJW) in the vessel seeing (KL) it exists in that manner (HJW)” (Translation Pasi K. Pohjala 2008 of Obadiah 16)
COMMENTARY The OBADIAH v.16 writes in the Hebrew Bible words
KJ KASR STJTM YL HR QDSJ JSTW KL HGWJM TMJD WSTW WLYW WHJW KLWA HJW
These words of Obadiah are also well attested in the ancient Mur XII (for comparison, see Biblia Qumranica 3B), these readings being similar. Readers here easily see that this text especially emphasises writing of letters ST in the Hebrew Bible, writing of STJTM, JSTW and WSTW. Such clearly specific emphasising of letters ST obviously contains special idea that this statement of Obadiah 16 attempts to emphasise. Readers know well that such words of ST in Biblical Hebrew and Hebrew thereafter do convey meanings of “two, double, to double” and “drink, give to drink” (e.g. BDB 1040 and 1059). This text thus is clearly to be pondered for these two often occurring meanings of letters ST in the Hebrew language. The text of Hebrew Bible here notices clearly important detail writing here letters KJK, SRS, TJT, SJ-JS, MTM and often W-W letters (and many Mss. of Hebrew Bible read instead of TMJD the word SBJB where is BJB written). Every detail of the Hebrew text always conveys important meaning, even the smallest details, and these writing of these expressions do unmistakably emphasise here idea of two and doubling, in these expressions these letters found twice written. These expressions in this v.16 are thus specially numerous- thus is for attentive Reader clear that this text of Obadiah v.16 wishes to emphasise the idea of two and doubling for comprehending here written Hebrew ST words. The idea of drinking and giving to drink is also here to be remembered. When pondering some questions concerning the meaning of some seemingly difficult words or phrases, it is always important to attempt to listen to the voice of the Hebrew text ITSELF, thus attempting to find solutions from the text itself, from its context and its parallels in Hebrew Bible. Thus is here easily found emphasised reading of ST words in this Obadiah v.16 so that these words refer to ideas of two and doubling. Furthermore, the parallel to this text of Obadiah 16 is found in Jeremiah 49:12 and this text also emphasises multiplicity and numerousness, writing that
HNH ASR AJN MSPT LSTWT HKWS STW STW WATH HWA NQH TNQH KJ STH TSTH (49:13) KJ BJ NSBYTJ NAM H’
This parallel to Obadiah 16 found in Jeremiah 49:12 thus clearly writes expressions STW STW and STH TSTH where such ST or STH word is TWICE written, this unmistakably emphasising to the Readers connection of ST, STH drinking and ideas of “two” and “double”. This text of Jer 49:12 importantly also notices the LSTWT HKWS, this statement emphasising more concretely drinking a cup and thus in this context of Jeremiah emphasising ST (STH) words also describing drinking. Even if the word KS denoting cup does not occur in Obad 16 in Hebrew bible, Targumic translation does write here of JSTWN KS PWRYNWTHWN where KS is noticed. Importantly, the PRY words notice destruction but also uncovering (thus contrasting e.g. with the KSH veiling, see also J 1235) so that Targumic translation of Obad 16 specify here the KS cup being cup of REVELATIONS. Importantly, the very beginning of this Targumic translation notices KMA DHDJTWN that in contexts of wine drinking can notice rejoicing and festivities; but KMA –HD also here contrasts “one” and questioning of magnitude. Such HD is her in Targum emphasised further writing of YL MHT TWRA. Easily the consideration of the text ITSELF and its context and parallels in Hebrew Bible thus confirms the Readers that idea of “two” and doubling are so central in this text of Obadiah 16 writing such often the ST words, this especially emphasised with comparing with its parallel in Jeremiah 49:12. The Greek Bible translates here writing of DIOTI ON TROPON EPIES EPI TO OROS TO HAGION MOU (reading DIA TOUTO is attested, however, only seldom- see Gottingensia). Attentive Readers find also this Greek text referring to doubling and number two, beginning with DIOTI where Readers consider the DIS denoting “twice” (of DUO) and thus finding here reference DIS O TI describing that something is “doubled”. Thus is here continued writing DIOTI ON...ON EPI...EPI where especially Readers of Lectio continua surely pondered such reference to “twice” and “double” and this statement ITSELF writing such expressions twice. This statement thereafter in Greek Bible also writes twice the word PIONTAI.
This text of Obadiah 16 furthermore contains very important references to the Obadiah 3 that already is commented and found to be very important text. The Obadiah 3 writes the important SKNJ BHGWJ SLY, and notoriously is this important expression referred to in Obadiah 16: the Obad 16 writes of JSTW KL HGWJM where is found letters HGWJ that in THIS context unmistakably refers to the Obad 3 writing of HGWJ (even if here is the noun GWJ written with article H; but the LETTERS are very similar). Furthermore is in this Obad 16 written WSTW WLYW where attentive Readers easily find reference to the SLY (the SELA) in Obad 3 (even if word LWY thus is written); although the SELA is in the Book of Obadiah very important, references and parallels with this SELA are only few in this Book, this emphasising importance of this Obad 13 writing parallel to HGWJ and ALSO parallel to the SELA. This expression of YL KL HGWJM also occurs here in Obad 15. Furthermore, Targumic translation of Obad 16 writes word SLYM that clearly echoes the SLY (SELA) word found in Obad 3 in Hebrew Bible (this is one of rare occurrences of SLYM in Targum XII Prophets, other found, importantly, in Habakkuk 1:4 (for KTR in MT), 1:13 (for BLY in MT) and Nahum 3:11 (for YLM in MT) (see Concordance A. Houtman II, 294-295)). The Greek translation writes in v.3 of PETRA, referring to the capital of Nabataeans, MT writes of SELA; and notoriously, Targumic translation of Obadiah 16 commences ARJ KMA where are letters RJKM found, clearly referring to the REQEM, the Aramaic name of Nabataean capital. Targum further here writes of YL MHT that also contains veiled reference to REQEM, the MHJ words often noticing weaving and such textiles (J 760), such being usual use also of RQM words in Hebrew Bible. This clear parallelism of Obad 3 and Obad 16 is now of special importance for comprehension of the notorious HGWJ SLY expression in Obad 3: this parallelism of Obad 3 with Obad 16 now emphatically connects in THIS BOOK of Obadiah such HGWJ SLY with KL vessels mentioned in Obad 16 and contexts of wine cups and wine drinking! Many parallels to the HGWJ SLY were found already in the Book of Haggaj, and there was important result concerning word HGJ summarised with words from the introduction to the Book of Haggaj in the Translation of Pasi K. Pohjala 2008 writing that
“The translating of the name HAGGAJ to be CRYSTAL CUP is easily motivated considering the word HWG that denotes to draw round, make a circle (like circle, vault of heavens) or vault, esp. vault of heavens, or even explicit being circle-instrument (MHWGh, this in Isaiah 44:13) (see the normal Old Testament lexica). And the similar HQ or HQQ denote bosom. Notable is that hGh denotes to moan, utter and speak, esp. in the Isaiah 8:19 hMZPZPJM WhMhGJM denoting those who observe (ZPH)-who observe in hGh method, observing in cups. Lexica know also that HGG in Syriac can be rendered phantasma vidit, somniavit (Payne Smith)! And the word NhG denotes to drive, conduct, especially giving advises to conducting and movements; and we know that lecanomancy was often practised for finding advises (see OT lexica). Thus, it is easily concluded that HGJ denotes a crystal cup, transparent like vault of heavens, and circular, being used for observations. This reading is in this Book important, because the Book of Haggaj explicit describes JESUS THE HIGH PRIEST MAKING OBSERVATIONS IN SUCH CRYSTAL CUP; obviously, this so much reminds of the Christian GOSPELS where Jesus is described having instituted the ritual of Cup (i.e. Eucharist); obviously this Book of Haggaj is therefore of special importance for providing good ideas for discussing the historical background for such Ritual of Cup, its meaning and its content. On the ground of this Book of Haggaj, we can VERY STRONGLY argue, that SEEING VISIONS IN THE CUP, making visual observations in the cup was central element also in the Ritual of Cup that was instituted by Jesus of Nazareth, in accordance with the accounts in Christian Gospels” (Pasi K. Pohjala: New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and many Psalms. Bible Describes Magnified Visions from Glass Bowls (Verre Et Bible 2, 2008), pp.210-211). The Book of Obadiah thus clearly is much in accordance with this comprehension of word HGJ, now found that the Obad 16 writes KL HGWJM and refers to SELA, referring thus clearly to Obad 3; and this expression specifically connects this HGWJ with KL vessels and cups in this Obad 16 so centrally describing “two, double” and wine cups and wine drinking with emphasising the ST words.
Writing of wine drinking, wine cups and cups in rituals in Obad 16 importantly can be further clarified considering Philo of Alexandria’s writing Quod Deus Immutabilis Sit 77-81 concerning wine cup. Already has been meticulously studied the special importance of this Book Quod Deus to the Book of Obadiah, this Book Quod Deus being especially devoted to discussion of Edom, Edomites, Seir and the King’s High Road, and with many further details paralleling discussions of Book of Obadiah. Especially notorious was found Philo’s very elaborate and philosophically well formulated discussion of theory of action in the very context of writing mention of SEIR, this specifically found referring to the name of Obadiah that in Hebrew is written YBD exactly denoting doing and actions (and, of course, the Avoda referring to religion). The finding of elaborate discussion of wine cups in Quod Deus 77-81 thus contains possible important information concerning Obad 3 and Obad 16 writing of cups, wine drinking and ideas of doubling. In writing Quod Deus 77 Philo there quotes LXX Ps 74:9
POTERION EN KHEIRI KURIOU OINOU AKRATOU PLERES KERASMATOS
This statement clearly refers also to the writing of Obad 16 in Greek Bible writing of DIOTI ON TROPON EPIES EPI TO OROS TO HAGION MOU PIONTAI PANTA TA ETHNE OINON. Importantly, this LXX Ps 74:3 also emphasises describing God’s wonders, writing
DIEGESOMAI PANTA TA THAUMASIA SOU (MT Ps 75:2 SPRW NPLAWTJK). Thus considering the context of writing of this LXX Ps 74 in Quod Deus 77 is further important: this context is one important Philonic discussion of Divine Mercy, this idea mostly discussed in the context of Quod Deus interpreting history of flood and then saving of Noah because of divine mercy. Importantly, before this statement of wine cup in Quod Deus 77 Philo writes of divine mercy and wrath in Quod Deus 76 in words
TON ELEON ANAKIRNESIN O PROS EUERGESIAS KAI TON ANAKSION KHRETAI KAI OU MONON DIKASAS ELEEI ALLA KAI ELESAS DIKAZEI PRESBUTEROS GAR DIKES O ELEOS PAR AUTO ESTIN ATE TON KOLASEOS AKSION OU META TEN DIKEN ALLA PROS DIKES EIDOTI
This statement of Philo’s writing of divine mercy and wrath is well known to researchers of New Testament tradition and New Testament writing of divine mercy. Importantly, Obad 15 writes of
ON TROPON EPOIESAS OUTOS ESTAI SOI TO ANTAPODOMA SOU ANTAPODOTHESETAI EIS KEFALEN SOU
This combination of writing in Obad 15 this statement and Obad 16 writing concerning contexts of wine, wine cups and doubling unmistakably emphasise Philo’s here in Quod Deus 76-77 making clear reference to Obad 15-16, discussing with those ideas. Thus it is here important to notice English comprehension of this statement of Quod Deus 76 in well thought words of Colson
“He tempers His judgement with the mercy which He shews in doing kindness even to the unworthy. And not only does this mercy follow His judgement but is also precedes it. For mercy with Him is older than justice, since He knows who is worthy of punishment, not only after judgment is given, but before it.” (trl. Colson in LCL). This discussion of Philo in Quod Deus 77 especially considers thus noticed idea of KERANNUMI making mixtures, Philo here especially thus writing of Divine Powers (DUNAMEIS). Writing of divine DUNAMEIS is one very important topic to Philo, especially his writing in accordance with strict monotheistic ideas: the Divine Powers are important Philonic comprehension concerning One God manifesting himself in created reality and his working in created reality (important further discussion of divine Powers can be found, especially in books of E. Brehier and H. A. Wolfson). Philo writes here in Quod Deus 77 that
O GAR THEOS TAIS DUNAMESI PROS MEN EAUTON AKRATOIS KHRETAI, KEKRAMENAIS DE PROS GENESIN
Thus Philo describes how God approaches to created beings with his mixed powers, although with regard to Himself the Powers are unmixed. Furthermore, the following statement of Quod Deus 78 contains description of seeing light, bright light like sun light and beings appearing in light; this statement is noticed also by Prof. Goodenough in the famous monograph By Light, Light- and this statement of Quod Deus 78 considered in concrete context easily is comprehended to describe concrete attempts to see some special divine appearances (e.g. divine Powers or angels) appearing in midst of light when cups and wine cups are observed visually. Philo does write in Quod Deus 79 important reference to ancient theory of vision of eyes, finding vision constituted when light stored in eyes meets the light approaching from outside (cf. also Timaeus 45) – this emphasises that Philo here indeed writes of concrete seeing with bodily eyes. Thus this Quod Deus 77-79 writes discussion with Obadiah 16, especially noticing wine cups and wine drinking, and thereby Philo notices especially seeing bright light and seeing divine beings (Powers?) appearing in this bright light- thus Philo clearly describes Wine-cups and seeing light visions from Wine cups, in such rituals of Wine Cup. Importantly, this Obadiah 16 is seen often referring to Obadiah 3 in all ancient translations and in Hebrew Bible- and notoriously, Targumic translation of Obad 3 writes of DAT DMJ LNSRA DSRJ SNJ KJPA BRWMA describing Nabataean deity DHUSHARA appearing in similitude of Falcon in magnifying bowls and cups.
OBADIAH v.17 New, Modernised Translation of Obadiah 17, by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“and in the mountain of Zion there will thus occur miraculous (PL) mysteries (LT), such Holy Beings: and the sprinkling (RSS, well known part of rituals of lecanomancy) in the House of Jacob (name JYQB cf. that JQB is bowl or vat, and name Esau YSW also denotes making reflections, and more generally the doing) for the vision (AT) are their making of sprinklings (MWRS)” (Translation of Obadiah 18 by Pasi K. Pohjala 2008)
COMMENTARY The context of Obadiah 17 is very important for comprehending this writing of Obadiah 17. This text continues writing of Obadiah 15-16 where are noticed the traditions of ST doublings in Hebrew Bible writing of Obadiah 16 and Obadiah 15 writing of the KASR YSJT JYSH LK that in the current Translation and commentary was found to be specifically connected to descriptions of religious cult and vessels of cult, the Obadiah 15 writing specifically of YL KL HGWJM LASR YSJT JYSH LK GMLK where the LK and KL words are emphasised and in the tradition such noticing vessels and rituals of vessels of Temple, also wine and wine drinking. The Obadiah 17 in Hebrew Bible writes that
WBHR ZJWN THJH PLJTH WHJH QDS WJRSW BJT JYQB AT MWRSJHM
The Obadiah 17 thus commences with noticing the HR ZJWN, the Mountain of Zion. Only seldom is in the Book of Obadiah the mountain of Zion noticed, only the Obadiah 21 so writing of WYLW MWSYJM BHR ZJWN LSPT. These both statements of Mountain of Zion thus are notably written in the latter part of Book of Obadiah, and notably they both write similar words BHR ZJWN in Hebrew Bible. Attentive Readers compare this formulation BHR ZJWN with writing of Obadiah 9 writing AJS MHR YSW MQTL that has been studied and seen that here specifically is referred to tradition of Maher wisdom and some one thus wise, this continuing such writing in context of Obadiah 8 writing TBWNH MHR YSW where is noticed good Maher understanding (TBWNH). The statements of Obadiah 17 and 21 thus write of Mountain of Zion and formulate BHR, and the Obadiah 8-9 write of YSW and write of Maher good understanding. Importantly, the preceding Obadiah 16 writes of YL HR QDSJ JSTW. Attentive Readers find in the Targumic translation here written of WBTWRA DZJWN THJ SJZBA- these words deserve in THIS book especial attention. The Book of Obadiah, especially its Targumic translation, is manifold shown to reflect ideas and religion of Nabataean culture and life in the Nabataean capital PETRA-REQEM. Thus in these words is found reference also to Nabataeans, the WBTWRA containing letters of BT referring to well known root NBT (and HBJT words) of Hebrew Bible denoting seeing and making observations. Thus it is here very important that WBTWRA word of Targumic translation notices in Targumic language “mountain”, “mount” and importantly also denotes “to espy”, “to consult divination” and “to augur” (so J 526)- the latter meanings importantly, of course, reflecting that the TWR is the specific word denoting the activity of the Spies sent to the Land. Thus it is here especially easily found that THIS formulation of Hebrew Bible and its Targumic translation convey to Readers very important ideas, the letter B written in BHR specifies this Zion tradition importantly with word BHR (where even reference to famous BAHIR tradition can be glimpsed) and the Targumic translation of BTWRA referring to NBT-HBJT making visual observations and TWR making augury and consulting divination, also referring to the “mountain of Zion”. Understandably, Zion traditions are very important and carefully formulated central traditions, and thus every letter in this formulation in Obadiah 17 is to be with special attention considered. Readers might in the Targumic translation find reference to the specific word BTRA (J 158) that notices measures of length, this detail for attentive Readers here further refers to considerations of magnitudes and magnification. Thus this statement of Obadiah 17 beginning with the BHR ZJWN THJH and in Targumic translation beginning with BTWRA makes very important references to Zion traditions, visual observations and consulting divination and augury. Attentive Readers thus further consider this statement in Hebrew Bible writing THJH PLJTH WHJH QDS. Attentive Readers thus notice such smaller difference of THJH and WHJH words and considers with specific attention these words, especially because remembering that –JH in this Book of Obadiah (YBD-JH) can refer to Deity. Usually, of course, these are comprehended from the verb HJH (to be), but in this context attentive Reading is necessary, in THIS context TH is emphasised writing of the TH-JH and PLJ-TH. Thus is noticed that in Hebrew Bible TWH words, TW, TAWH and TWH notice “mark”, e.g. mark on forehead, making a mark and setting a mark, and in more concrete contexts noticing boundaries (see BDB 1063, and J 1648). Thus attentive Readers here consider traditions of seeing and specifically seeing mark and observing a mark. Easily is remembered that the PL words of Hebrew Bible notice miracles and miraculous occurrences, so that Hebrew Bible writes of TH-JH PLJ-TH thus noticing visual mark TH sent by deity JH, a miraculous PLJ visual mark TH. Thus is easily seen that this Zion tradition of Obadiah 17 centrally writes of Zion and visual marks and observation of visual marks. The reading of the THJH in Hebrew Bible of HJH much reflects Greek Bible writing of EN DE TO OREI SION ESTAI H SOTERIA where is the future ESTAI of EINAI found, this motivating finding THJH written of HJH verb; and Targum writes the THJ. However, attentive Readers remember that the Translators of this statement and many ancient Readers were fluent in Greek and Hebrew languages, and SUCH readers easily found in these Greek words also the SIONESTAI the letters NES that were for SUCH readers readily recognised to refer to Hebrew word NS (vocalised NES) that exactly denotes “sign, signal, ensign, standard” and such miracles (see BDB 651), so that attentive Readers recognise that ancient Readers easily found in the Greek text clear reference to miraculous NES signs! Once more it is important to make serious attempt to consider the thinking of such ancient readers fluent in Greek AND Hebrew AND Aramaic languages. This emphasises here reading in the Hebrew text emphasising the TH words denoting signs and visions. Thus is easily seen that Obadiah 17 refers to seeing visions and visual marks in Mountain of Zion, this continuing the important writing of religious cult and religion in THIS context. Reading of the PLJTH finds in the Book of Obadiah many further references. The Obad 9 writes of LMYN JKRT AJS MHR YSW MQTL where the MQTL echoes the PLJTH and MHR YSW echoes the BHW ZJWN. Importantly, already commented MQTL was seen clearly to refer to the famous TL (TIL) water bowl and water cup divinations. Furthermore, such writing of PLJTH is clearly well thought, because the concluding statement Obadiah 21 also writing of Zion traditions emphasises these letters, writing words BHR ZJWN LSPT AT HR. Here in Obadiah 21 the LSPT echoes clearly letters of the PLJTH, and notoriously is this LSPT written with AT word that often denotes OT visual signs, notoriously the ATHR containing letters AT and TH that actually emphasise statement of visual signs and visual marks, both words AT and TH such noticing. Furthermore, the Obadiah 12 writes of WAL TGDL PJK where are letters PL-T found written with word GDL noticing making larger, or “magnifying”. Thus is arrived to translation of Pasi K. Pohjala 2008 of the beginning of this Obadiah 17.
The latter part of Obadiah 17 writes much of RS words, writing of WJRSW and MWRSJHM in Hebrew Bible. The context of this statement in the Book of Obadiah is the foremost advisor for pondering of the meaning of these words in Obadiah 17. Thus attentive Readers refer to Obad 18 writing in Hebrew Bible of WLA JHJH SRJD LBJT YSW, this statement clearly writing of the SR letters. The Obadiah 18 is below to be commented and Readers find there much more discussion of this word SRJD. Importantly, this SRJD in this Obadiah 18 is written in context describing cult and appearance of light and fire in cult; especially the Greek Bible here translates SRJD with PURFOROS that denotes priests who kept sacred fire and bearers of sacred fire (see L-S 1559 and discussion below). Further are many JRS words written in Obad 19-20 writing of WJRSW HNGB...WJRSW AT SDH...JRSW AT YRJ HNGB. Thus the context of THIS book of Obadiah clearly specifies these JRS words in context of NGB (usually comprehended NEGEV geographically). Attentive Readers here remember that in the whole book of Obadiah the GB letters were found specifically important, the v.4 writing of AM TGBJH, v.5 writing of AM GNBJM, further the v.7 writes of YD HGBWL and v.9 notices GBWRJM. These writings of GB words were more commented in Obadiah 4, especially remembering that GB words often refer to ponds, cisterns and cavities for collecting water (J 203), and these GB words in Obadiah written in Hebrew Bible so importantly include the TGBJH, GBWR, HGBWL, thus noticing connection of heightened visions (and magnified visions) and places of waters, water ponds and bowls. This connection of RS words specifically with the GB words so clearly written in Obadiah 19-20 thus clarifies the RS words with GB words referring to water places, cisterns, ponds and bowls. Thus attentive Readers readily consider the RSS words of Hebrew Bible (the root JRS, of course, denoting inheriting and such acquisitions), these RSS words of Hebrew Bible noticing “moistening” and “sprinkling” (see BDB 944). For every attentive Reader thus is clear that meanings from this RSS are HERE especially important because of Obadiah 19-20 making the clear connection with NGB, the GB noticing bowls, cisterns and ponds. Attentive Readers surely also remember that name Jacob (Hebrew JYQB) so much recalls the JQB that denotes vats and bowls (so often in Hebrew Bible, see the BDB 428); thus attentive Readers easily here find in Obadiah 17 unmistakable connection with bowls and rituals of LECANOMANCY. Thus is easily arrived to the Translation Pasi K. Pohjala 2008, of the Obadiah 17.
Traditions of Mountain of Zion in the Book of Obadiah are unmistakably very important, tradition of Mountain of Zion so emphatically concluding the whole Book of Obadiah. The Book of Obadiah finds many almost exact parallels in the Jeremiah 49:7-22, but this prophesy concerning Edom does not, understandably, mention Mountain of Zion. Attentive Readers thus consider other possible parallels for further comprehending such Mountain of Zion traditions in Book of Obadiah. Thus attentive Readers remember that 2 Samuel 6 writes history of bringing the Ark ARWN to the City of David. Importantly, the 2 Samuel 6: 10-12 writes that the stage preceding the very bringing of the Ark to the City of David was that the Ark was in the house of OVED-EDOM during three months. Hebrew Bible writes name of this OVED-EDOM in letters YBD ADM that readily is recognised to parallel the name of the prophet OBADIAH (in Hebrew written YBDJH). Here it is truly important to notice that the Book of Obadiah is recognised to much reflect culture and religion of Nabataeans and especially culture of their capital PETRA-REQEM, this area much also referred to being the Edomite area. Thus is found importantly that Book of Obadiah recognised to much reflect culture and religion of PETRA-REQEM and Nabataean culture is so centrally connected with these traditions of OVED-EDOM noticed in the history of 2 Samuel 6. Thus noticing traditions of OVED-EDOM and bringing the Ark to City of David very centrally is noticed to further clarify writings of Book of OBADIAH concerning Mountain of Zion. It is to be emphasised that writings of the constitution and structure of the Ark are numerous and Reader surely finds numerous important writings. The current study notices 2 Samuel 6 writing concerning bringing the Ark to City of David. The 2 Samuel 6:6-9 describe serious problems occurring when the Ark was being brought towards the City of David, and David’s then having terminated bringing the Ark towards the City of David. Thus 2 Samuel 6:10-12 notice that the Ark was for three months in the house of OVED-EDOM the Gitti. Then was his household specially blessed, that encouraged David to continue bringing the Ark to the City of David. Surely, this OVED-EDOM was by David and leaders understood to be sufficiently reliable to receive this Ark in their house, this emphasising at least some specifically positive connection then necessarily having prevailed between David and some Edomites, especially this OVED-EDOM, the 2 Samuel 6:10-12 writing in Hebrew Bible
WLA ABH DWD LHSJR ALJW AT ARWN H’ YL YJR DWD WJTHW DWD BJT YBD ADM HGTJ WJSB ARWN H’ BJT YBD ADM HGTJ SLSH HDSJM WJBRK H’ AT YBD ADM WAT KL BJTW ...WJLK DWD WJYL AT ARWN HALHJM MBJT YBD ADM YJR DWD BSMHH
This writing of 2 Samuel 6 describes then much of the festivities arranged when the Ark was being brought to the City of David, the 6:14 describing David’s then celebrating in front of H’ with all his might WDWD MKRKR BKL YZ LPNJ JHWH WDWD HGWR APWD BD. Thereafter, Saul’s daughter Mikhal noticed such festival appearance of David, and in this statement of 2 Samuel 6:20 the important word RQM is written, the 2 Samuel 6:20 writing
WTZA MJKL BT SAWL LQRAT DWD WTAMR MH NKBD HJWM MLK JSRAL ASR NGLH HJWM LYJNJ AMHWT YBDJW KHGLWT NGLWT AHD HRQJM
This statement notices the RQJM that is in THIS context of description of bringing the Ark to City of David especially important, because the ancient ARAMAIC NAME of the PETRA was the REQEM. Especially, this 2 Samuel 6 describes the Ark having been for three months in the house of OVED-EDOM before the journey of the Ark was continued to City of David: the REQEM being in the area generally described being Edomite area, this writing of RQJM in THIS context of 2 Samuel 6 is truly notorious. This statement of Mikhal daughter of Saul here describes David’s behaviour during the festivities celebrating bringing of the Ark, comparing his behaviour with behaviour of the RQJM. Easily is thus comprehended that also many people from REQEM were then attending these festivities of bringing the Ark to City of David; this obviously continues this 2 Samuel 6 so centrally noticing the Ark having been in the house of OVED-EDOM for three months before the journey was continued towards the City of David. Easily is seen that some Edomites are in this 2 Samuel 6 very positively noticed, and 2 Samuel 6:20 noticing that some people of REQEM were attending the celebrations of bringing the Ark to city of David. (Readers seeing the modern comprehension of this text find this text comprehended to notice Mikhal’s complaint of David’s somewhat unworthy appearance during these celebrations, his appearing like some of “unworthy”. The RQM often thus is translated to denote “unworthy”, this conveniently concealing possible references to REQEM in Edomite area and later the flourishing capital of Nabataean trade empire. Such translation of RQM can only be compared with the gloomy emptiness of the ruins of the ancient magnificent buildings and temples in Nabataean places, especially in Petra! However, the text of 2 Samuel 6 itself shows truly positive attitude concerning many Edomites, especially this OVED-EDOM, and this makes much more understandable that many Edomites then could attend the magnificent celebrations for bringing the Ark to the City of David, some of these Edomites in this 2 Sam 6:20 thus noticed being of REQEM. Thus it is motivated to comprehend this statement of Mikhal daughter of Saul rather to express her appreciation of David’s glorious appearance in these festivities (MH NKBD HJWM MLK JSRAL), this glorious appearance of David appreciating compared with glorious appearance of some people of REQEM (then attending these celebrations). This emphasises that in the important situation of bringing of the Ark to City of David Edomites and some people of REQEM actually were important and so were noticed, the Ark having been in the house of OVED-EDOM for three months, and some people of REQEM having attended in glorious appearance the festivals arranged for celebrating the bringing of the Ark to the City of David. This 2 Samuel 6 thus writes notoriously important parallels to statements of Mountain of Zion in Book of OBADIAH.
OBADIAH v.18 New, Modernised Translation by Pasi K. Pohjala 2008 and detailed Commentary by Pasi K. Pohjala 2010
“and there is in house of Jacob: fire-flame; and in house of Joseph (ASP-increase and magnify): prophetical producing; and in house of Esau: LEKYTOS of mystery (SD), such LEKYTOS. By those instruments there are form-giving vessel examinations (A-KL, AWH) with waters, in that place there will be angel (SR) even if small in the house of Esau, that style reflections, because God produces prophecies” (Translation Pasi K. Pohjala 2008 of Obadiah 18).
Tuesday, 15 June 2010
obadiah 11, 12, 13, 14 and 15
OBADIAH v.11-14 New, Modernised Translation by Pasi K. Pohjala 2008, with Commentary by Pasi K. Pohjala 2010.
Greek Bible writes in the Obadiah 11-14 the word EPI notably often. Thus writes Obad 11 of EPI IEROUSALEM EBALON KLEROUS this specifying the EPI writings being concerned with divination, here divination by lots KLEROUS, thus writing of EPIBALLOO. The Obad 12 then further specifies writing of such EPI words, writing of ME EPIDES...KAI ME EPIKHARES EPI TOUS HUIOUS IOUDA, this statement noticing the concrete EP-ORAO concrete seeing and observations, and also the KHAIREIN resembling KHARIS that often is written in texts of divination and mantic to denote the mind receiving these divine communications. These writings thus write of EPI in texts noticing divination and mantic, and then Obad 13-14 further continues such writings. The Obad 13 further writes MEDE EPIDES KAI SU TEN SUNAGOGEN and MEDE SUNEPITHE (of TITHEMI) EPI TEN DUNAMIN AUTON, these emphasising the EPI and making increases and making more, thus writing of SUN-EPI-TITHEMI and EP-ORAO. Notably Greek translation here writes of SUNAGOGE, this writing in Greek context surely of some specific religious congregation and gathering; currently we speak, of course, of synagogue. We see that the EPI words are here specifying important Jewish places, Jerusalem, Judah and synagogue (or more generally SUNAGOGE), this much specifying the comprehension of the Greek translators. This attests further the background of the Greek translators of this Book of Obadiah, their knowledge of prevalent religious practises and their noticing such practises. Importantly, the Obadiah 14 concludes MEDE EPISTES this writing of EPI words, such EP-ISTEMI notoriously referring also to the famous EPISTEME word denoting knowledge. The context of Obadiah 11-14 thus writes the important EPI word in statements noticing divination, mantic, knowledge and observations- also thus is religious congregation SUNAGOGE there noticed.
11) “in this illumination your pillar like visions (amud) are in visions (NGC) of that light for making reflections (SB) the narrow (ZR) in waters of glass vessels (HL) produced to knowledge (KR) in waters, in water-reflections (BA) of that vision-instrument (SYR) such increases (YL) of Jerusalem-style: that instrument (JD) magnified magnifying (GM) the visual sign (AT) that is appearing in simplicity (AHD) from those” (New, modernised Translation of Obadiah 11 by Pasi K. Pohjala 2008).
The Obadiah 11 in Hebrew Bible writes words
BJWM YMDK MNGD BJWM SBWT ZRJM HJLW WNKRJM BAW SYRW WYL JRWSLM JDW GWRL GM ATH KAHD MHM
Attentive Reader finds that this statement writes of Jom (JWM) twice, this noticing the specifically emphasised writing of Jom in Obadiah 11-14, where the JWM very often is written. Thus attentive Readers make more studies of this word. We know that often Shabbath was simply named JWM; also JWM could refer to some special day of religious festivals. Importantly, the JWM could also denote lights and sources of light. The specific emphasis of Obadiah 11-14 writing of JWM thus is important. The Obadiah 11 clearly leads here Readers to consider the JWM of Shabbath, noticing BJWM SBWT ZRJM. The word SBWT notices the Shabbath, and for attentive Readers the ZRJM also refers to the Seventh day, the letter Z being seventh letter of Hebrew alphabets. Should here be read description of day of Shabbath or light of Shabbath or Shabbath lamp- or should here be read descriptions of occurrences by means of Shabbath light and Shabbath lamp? Ancient translations do not support this having been comprehended specific discussion of Shabbath day nor Shabbath lamp; comprehension seems here more general for the BJWM SBWT ZRJM. For context of Temple and Temple liturgy mention of Shabbath and Shabbath lights surely is important. Importantly, ancient Rabbinical interpreters have in this Obadiah 11 specifically commented the KAHD, finding parallels in Hebrew Bible writing such KAHD. These parallels, notoriously, develop clearly the discussion of giants and mighty warriors, thus referring specifically to Obad 9 writing of the GIBBORIM and to the whole emphasising of GB words in Book of Obadiah in the Hebrew Bible. Thus the Rabbinical scholars find in Masora parallels to KAHD writings in Judges 16:7,11 where so is written in describing mighty warrior Simson, well known betrayed by female. The KAHD is importantly also written in description of the mighty warrior Goliath in 1 Sam 17:36. Furthermore, the 2 Sam 2:18 writes of KAHD in describing sons of Zeruya and their special quickness. Notoriously, the 2 Sam 13:13 writes of WATH THJH KAHD HNBLJM BJSRAL such referring also to the Giants in Gen 6, their being called Nefilim. In books of Prophets it is interesting to find such KAHD written in Ezekiel 48:8 in writing of measurements and measuring WSYRJM ALP RHB WARK KAHD HHLQJM, this writing specifically of measurements of RHB and ARK and their exact measuring. This writing of Ezekiel 48:8 clearly much emphasises writing of KAHD in statements describing huge giants. Importantly, also writing KAHD in Psalm 82:7 does refer to histories of Giants. Rabbinical interpreters thus specifically commenting the KAHD in Obadiah 11 thus refer to traditions of Giants. This emphasises continuity from Obad 9 writing in Hebrew Bible of GIBBORIM. Also Philo of Alexandria writes of Shabbath, the Seventh day in Quod Deus Immutabilis 11-13, beginning the Book with quoting histories of Giants in Gen 6 and commenting these histories, and then in 11-13 continuing with discussion of Shabbath, Seventh day and rest of Shabbath. Also Targumic translation of Obadiah 11-14 much emphasises traditions of Giants GBR (and notice thereby word TBR), notably in translating Obad 13-14 Targumic text describes SHAI EL QAUM and DHUSHARA being GIANTS, this much attesting the religious culture of Targumic translators of Book of Obadiah.
12) “for the wisdom (AL) you will see the visions (TRA) in that illumination (JWM) there are qualities- in that illumination, there is the knowledge (KR) wisdom of understanding to nine-fold (TS) in the white-glass vessel of Judah (LBN) in the illumination of deep-examinations (abyddos) God will magnify (GDL) your visions in that illumination tat makes forms (zurot)” (Translation of Obaidiah 12 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 12 writes in Hebrew Bible
WAL TRA BJWM AHJK BJWM NKRW WAL TSMH LBNJ JHWDH BJWM ABDM WAL TGDL PJK BJWM ZRH
This statement of Obadiah 12 thus continues writing of the JWM, clearly emphasising this word. This word JWM is in THIS context connected with notices of seeing, TRA of RAH. This structure WAL TRA BJWM also connects this with magnifying GDL, this Obad 12 also writing here of WAL TGDL. Important is to read the whole list of specifications of this JWM, here written of WAL TRA BJWM, BJWM NKRW, BJWM ABDM and WAL TGDL PJK BJWM ZRH. Thus are interestingly four JWM and words of KR and ABDM, this referring to v.8 HABDTJ HKMJM, also here written KR often referring to good comprehension and cleverness. The writing of RAH here in statement WAL TRA BJWM AHJK importantly is emphasised in Targumic translation- only in Obad 12-13 Targumic translation writes the HZH word, even if the text of Obadiah in Hebrew Bible begins with the HZWN. The RAH of Hebrew Bible thus is emphasised by Targumic translators by their noticing here the HZH. Thus it is very important to find that Targumic translators here write of WDHZJTA BJWMA...WDHDJTA LBNJ JHWDH. Reading further the Targumic translation here is thus important, finding the TBRJH WDHDJTA LBNJ JHWDH BJWM TBRHWN WDASGJTA LMLLA RBRBN BYDJN YQA. Importantly, Targumic translation here writes TBR in this statement of writing HZH; in the Targumic translation of Obadiah such TBR specifically is written in discussion of GBR and GIBBORIM giants in Obad 9ff. Targumic translators thus emphasise that such HZH seeing is connected to GBR Gibborim discussion, thus emphasising seeing and huge magnitudes, clearly thus referring to seeing of something magnified, magnified visions. Importantly, Targumic translation here writes also many other words noticing muchness and plenitude, writing here of SGJ (DASGJTA) and LMLLA RBRBN noticing the muchness with RB word. Further interesting detail in this Targumic translation DASGJTALMLLA is finding here reference to letters ALM denoting the famous pond ULAM of the Temple- this written in context of magnifying. Once more Readers consider the specific knowledge of Temple and rituals in the Temple by such translators- notoriously, probably being descendants of the famous choirmaster Jeduthun, some of his descendants named Obadiah and Oved-Edom. The Obadiah 12 thus is clearly comprehended to describe seeing, observations and seeing magnifications. Importantly, also the Greek translation of Obadiah 12 thus writes specifically of magnification, writing of MEGALORREMONESES EN HEMERA THLIPSEOS. This Greek translation unmistakably emphasises thus the MEGALOS, HEMERA and REMA utterances. The Greek translation of Obadiah 12 thus clearly emphasises writing of HEMERA light (or light source, lamp), MEGALOS special magnitudes and REMA utterances, these also in the Greek translation being connected with seeing, writing of EPIDES HEMERAN in Obadiah 12.
In Hebrew Bible the Obadiah 13 writes that
AL TBWA BSYR YMJ BJWM AJDM AL TRA GM ATH BRYTW BJWM AJDW WAL TSLHNH BHJLW BJWM AJDW
This statement of Obadiah 13 then continues writing of RAH seeing, writing here AL TRA GM ATH where easily is noticed writing of RAH seeing, GM magnifying and AT visual signs. This continues from v.12 writing of the AL TRA BJWM...WAL TGDL, thus the idea of magnified seeing also here in Obadiah 13 clearly noticed. Importantly, this statement is here also connected to the TBR word, here written AL TRA GM ATH BRYTW where after GM is found the letters of TBR. This word is truly much emphasised and often written in Targumic translation writing of the giants GIBBORIM and GIBBORIM traditions in Obadiah 9-14. The TBR words in Hebrew Bible notice huge heights, collecting, heaping and heaps, even thus is the famous mountain Tabor named. For attentive Readers this Obadiah 13 thus clearly continues discussion of magnified seeing and magnified visions. Hebrew Bible here also writes that BJWM AJDM...BJWM AJDW and BJWM AJDW where is the AJD clearly emphasised. Readers here notice the Meod referring to muchness, and also specifically written AJD, noticing thus BJWM AJDW. This is often comprehended to refer to day of disaster, thus e.g. in Tanakh translation- but attentive Readers notice that AJD often also notices “mist”. Thus BJWM AJDW easily is seen to refer to light through some mist and vapour, such clearly referring to practises of Lecanomancy and making observations in bowls of water. Greek translation writes here of EN HEMERA PONON, EN HEMERA OLETHROU AUTON, EN HEMERA APOLEIAS AUTON. Thus is AP-OLLUMI emphasised, and attentive Readers also thus think of Apollon, God of wisdom. These writings in Greek translations of the HEMERA are much specified by the preceding ME MEGALORREMONESES where REMA, HEMERA and MEGALOS are written.
13) “God will produce water-reflections (BA) in the seeing instrument (SYR) of making heapings (YM) in the illumination of Edom style, God will show magnified (GM) visual sign (AT) for the visual observations (RY) in that illumination (JWM) of AD; and God makes there sendings (SLH) of Shiloh style in that glass instrument (HL) in that illumination of waters (AD, mist)” (Translation of Obadiah 13 by Pasi K. Pohjala 2008).
COMMENTARY The writings of Obadiah 11-14 in Hebrew Bible continue discussion already begun in Obad 9 writing of GIBBORIM giants of huge stature, there Hebrew text notably writing that
WHTW GBRJK TJMN LMYN JKRT AJS MHR YSW MQTL
This text of Obadiah 9 has already been studied and commented in detail, and notable was found its writing of GIBBORIM giants. Targumic translation of Obadiah 9 also emphasised writing of GBR and GIBBORIM, writing of WJTBRWN GJBRK DRWMA...GBRA DBJH ZWRKA, this statement emphasising GBR and GIBBORIM and the TBR that is in the Targumic translations in texts of GIBBORIM much emphasised. Thus it is important to read Targumic translation of Obadiah 13-14 writing that
BJWM TBRJH WDAWSJTTA JDK BNKSWHJ BJWM TBRJH WDQMTA YL PRQA LSJZAH JT MYRQWHJ WDMSRTA MSJZBWHJ BYDN YQA
Attentive Readers find in this Targumic translation truly notorious details. Here is the BJWM TBRJH clearly emphasised, this clearly also referring to the Targumic translation of Obadiah 9 where is written of WJTBRWN GJBRK that connects the TBR specifically and explicit in THIS writing with the GIBBORIM giants. Thus it is important to find here in this Targumic translation that BJWM TBRJH is followed by noticing WDQMTA YL PRQA where attentive Readers find unmistakably reference to Nabataean deity SHAI EL QAUM (cf. S-T in Aramaic). This statement, importantly, after the first BJWM TBRJH writes DAWSJTTA where is easily found reference to important Nabataean deity DHUSHARA (cf. spelling and Aramaic dialects). This Targumic translation of Obadiah 13-14 thus unmistakably states that Nabataean deities DHUSHARA and SHAI EL QAUM were discussed in terms of being GIBBORIM giants. This Targumic translation of Obadiah 13-14 thus unmistakably notices that important Nabataean deities DHUSHARA and SHAI EL QAUM were discussed in words of their being GIBBORIM giants. This is clearly very important and interesting result of meticulous study of Book of Obadiah and its ancient translations. This attests of knowledge of Translators of Nabataean religion and their close knowledge of the discussions of Nabataean deities. Importantly, thus these Nabataean deities are connected to religious discussion of GIBBORIM giants. Clearly, such writing of TBR and giants GIBBORIM can well be motivated. The SBR does notice breaking and fractures, and some times numerousness. The TBR (with teth) denotes also highest parts (see BDB 371) and well known notices TBWR (with taw) mountain tabor, a specially high place. Changes of letters T and Z also alert to think of ZBR (with sade) noticing collecting and heaping (see OT lexica and Aramaic lexica). Thus can be stated that Targumic translation of Obadiah here continues clearly discussion of GIBBORIM giants, here specifically writing of Nabataean deities DHUSHARA and SHAI EL QAUM to be GIBBORIM giants. Interestingly, the Quod Deus Immutabilis Sit of Philo of Alexandria has been found often commenting statements of Book of Obadiah, with so specific emphasis on writing of history of Edomites and connections with Edomites. Thus it is important to see that the Quod Deus Immutabilis Sit begins with quotation from Gen 6, Biblical history of Giants, the Quod Deus 1-6 much commenting this important topic. Also many further statements in Quod Deus comment history of Giants. It is thus notoriously important that Philo begins this Quod Deus with quotation of history of Giants in Gen 6 and then writes of DUSERGOTATON (this word written only in this place in whole Quod Deus), this word unmistakably referring to DHUSHARA, Nabataean deity. Philo thus clearly echoes in this statement the comprehension that Nabataean deity DHUSHARA was comprehended in terms of GIANTS, this also attested in Targumic translation of Obadiah 13-14. Furthermore, Philo concludes the Quod Deus with clear reference to ORTHOS LOGOS being leader of travellers, this echoing unmistakably Nabataean deity SHAI EL QAUM helping travellers, also this written importantly in this book Quod Deus so specifically beginning with discussion of Giants.
14) “and God will make pillar like visions (amud) increasing (YL) the growths (PR) in the cavity to make knowledge (KR) of the visual sign (AT) of the miracle (PL) of mystery (LT); and God of the water container (SGR) his angel (SR) makes muchness in the form-giving (zura) illumination” (Translation of Obadiah 14 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 14 writes in Hebrew Bible that
WAL TYMD YL HPRQ LHKRJT AT PLJTJW WAT TSGR SRJDJW BJWM ZRH
This statement of Hebrew Bible thus often notices the letters LT, thus writing WAL TYMD and PLJTJW. Thus Readers find interesting reference to LT, histories of Lot and discussion of LT mysteries. Notably, ancient Rabbinical Scholars also noticed such references to histories of Lot, they found parallels to this text with studying texts writing of WAL TYMD where the letterd L-T are found. Importantly, parallel to this is found in the history of Lot, the Gen 19:17 writing in Hebrew Bible that
WJHJ KHWZJAM ATM HHWZH WJAMR HMLT YL NPSK AL TBJT AHRJK WAL TYMD BKL HKKR HHRH HMLT PN TSPH
The Rabbinical scholars found parallels to writing of WAL TYMD in this statement of history of Lot. This clearly emphasises connection with history of Lot, every Reader easily finding that the Hebrew text of Obadiah 14 writes the L-T letters thus referring to LT mysteries and Lot. This Gen 19:17 also emphasises the discussion of Lot, writing also words HMLT YL NPSK and HMLT PN TSPH in this Gen 19:17. The Gen 19:17 is part of discussion of history of Sodoma and Gomorrah, and notoriously then writes Gen 19:20 concerning Lot’s rescue to a city there nearby
HNH NA HYJR HZAT QRBH LNWS SMH WHWA MZYR AMLTH NA SMH HLA MZYR HWA WTHJ NPSJ, and Gen 19:22 continues describing Lot’s rescue to that city MHR HMLT SMH YL KN QRA SM HYJR ZWYR. Thus Gen 19 describes city Zoar ZWYR in this history of Lot, the city Zoar being rescue of Lot. These traditions have certain southern connections, thus thinking of geography of southern and also Edomite areas is relevant (and numerous theories have been proposed and defended), the Gen 20:1 continuing noticing Abraham’s continuing his journey in the areas of Negev, writing WJSY MSM ABRHM ARZH HNGB WJSB BJN QDS WBJN SWR (Shur) WJGR BGRR. Thus attentive Readers here notice Lot’s rescue to city ZWYR Zoar and Gen 20:1 noticing Abraham’s continuing journey in areas of Negev (Negev is also noticed in Obadiah 19-21, also there is referred to SWR, Shur). These details are also clearly important for considering origination of Book of Obadiah in culture much connected to Edom, Edomite culture and culture of Petra-REQEM. Also ancient Rabbinical interpreters thus found parallels to this Obadiah 14 in Biblical histories describing some southern area, the famous Gen 19 and history of Lot. Rabbinical interpreters thus advise to attentive Readers to consider southern areas for origination of the culture of Book of Obadiah. Noticing the name of city ZWYR in Gen 19 to be rescue of Lot especially alerts Readers to notice that ZR words are very often written in Book of Obadiah, often clearly noticing Zurot visual signs but in some statements being more of character of geographical references. Also Targumic Translation of Obadiah 14 is truly notorious, there written of YL PRQA and MYRQWHJ where are found letters R-Q-M referring to Petra-REQEM. Such notices of writing of L-T in Obadiah 14, ancient Rabbinical referring to parallels in history of LOT in Gen 19 where “some” southern areas are discussed and Lot’s rescue is in city ZWYR “Zoar”, and Targumic translations of Obadiah 14 mentioning letters R-Q-M all clearly emphasise origination of Book of Obadiah in southern culture, culture connected with Edomite culture and culture of Petra-REQEM. This is easily understandable considering the descendants of famous choirmaster Jeduthun in Temple of Jerusalem, among them named Obadiah and Oved-Edom (and thus many generations of his descendants having had these names, according to ancient usual principles of giving names)- these families of OBADIAH and OVED-EDOM, musicians in Temple of Jerusalem, with specific connections to Edom and Edomite areas, thus are clearly understandably writers and propagators of Book of Obadiah and its translations, where much of culture of Edom and Edomites is so clearly and interestingly noticed.
OBADIAH v.15 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“thus the illumination (JWM) of god brings to nearness (QRB) increasing in the vessels of cavities of waters (GJM) in the method of angels of fire-flame that makes reflections (AS, SR, YS) reflecting (YS) in the LEKANE in three fold (gimel) reflecting (SB) creating such (bara)” (New, Modernised Translation of Obadiah 15 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 15 is very important text in the whole book of Obadiah. The Hebrew Bible writes the text of Obadiah 15 in words
KJ QRWB JWM H’ YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK
It is truly important to read this text in its OWN context in the Hebrew Bible. The words here written KASR YSJT JYSH LK GMLK JSWB BRASK in the Hebrew Bible are notoriously important, the current Tanakh translation specifying the current usual comprehension of these words “As you did, so shall it be done to you; Your conduct shall be requitted. Yea, against all nations the day of the LORD is at hand.” These words of Tanakh translation thus clearly show currently usual comprehension of these words in Hebrew Bible and in the tradition, they are comprehended to express principle of divine retribution and divine rewarding. These are, of course, usual and very important statements in Bible. Furthermore, attentive Readers wish to ponder further the meaning of these words in their own context, finding parallels in Hebrew writings. Targumic translation of tese words emphasises attentive reading, there are written of KMA DYBDTA JTYBJD LK. Often is seen that Targumic translation with clear intention preserved some important terms and words writing therefore similarly with text of Hebrew Bible- but in THIS statement of Obadiah 15 the Targumic translation writes of the YBD where Hebrew texts writes of YSH, this clearly comprehensibly because both words generally notice working and doings. Notably, Targumic translation thus with this writing of YBD clearly refers to the name of prophet OBADIAH, written YBDJH. Hebrew Bible and Targum thus do write words denoting doing and working, but Targumic translation makes specific reference to name OBADIAH of this prophet Obadiah. This clearly emphasises to Readers that Hebrew Bible here writes the YSH. Importantly, Masoretic study of Bible has much noticed also this JYSH word, the results now preserved in the Masora. Truly much has been written concerning Biblical writings of divine retribution, divine rewards and divine grace, and Readers are admonished to find specialised studies concerning those topics. Current study of Book of Obadiah now wishes to simply see what the parallels of Hebrew Bible can state to further comprehension of this Obadiah 15. It is notorious that often the parallels in Hebrew Bible writing the JYSH word (of YSH) write statements and descriptions of Temple and religions cult of Temple, and vessels of Temple. Thus writes Numeri 4:26 traditions of cult in the Ohel Moed, especially in the time of family of Gershoni that
WWAT QLYJ HHZR WAT MSK PTH SYR HHZR ASR YL HMSKN WYL HMZBH SBJB WAT MJTRJHM WAT KL KLJ YBDTM WAT KL ASR JYSH LHM WYBDW YL PJ AHRN WBNJW THJH KL YBDT BNJ HGRSNJ LKL MSAM WLKL YBDTM WPQDTM YLHM BMSMRT AT KL MSAM ZAT YBDT MSPHT BNJ HGRSNJ BAHL MWYD WMSMRTM BJD AJTMR BN AHRN HKHN
This text of Numeri 4 writes of the cult in Ohel Moed during the time of service of family of Gershonites, and here are clearly written the JYSH word noticed in the Masoretic study of Bible. Importantly, thus is much written of the YBD, the Avoda religious cult in the Ohel Moed. The words KL in this text of Num 4:26-28 here notoriously often are written, this also alerting Readers to consider that in Obadiah 15 is so written of KL HGWJM and especially the JYSH word is here centrally connected to the KL and LK words, writing of JYSH LK GML where the LK is clearly emphasised. Once more it is important to remember that Obadiah and Oved-Edom were named also among descendants of Yeduthun in 1 Chronicles and 2 Chronicles, their being among the musicians of the Temple and thus being participating in the religious cult of the Temple. This notice emphasises this comparison with the cult of Ohel Moed in the time of service of family of Gershonites. Importantly, already the Num 3:15 writes of the Ohel Moed and its vessels, writing of WKLH AHRN WBNJW LKST AT HQDS WAT KL KLJ HQDS BNSY HMHNH. Both statements Num 4:26 and this Num 3:15 thus write of KL KLJ, writing thus of KL KLJ YBDTM and here KL KLJ HQDS, importantly this connected to the JYSH in Num 4:26 writing of WAT KL KLJ YBDTM WAT KL ASR JYSH LHM WYBDW. Thus it is very important to see that Rabbinical Masora here finds to the JYSH in Obadiah 15 parallel in Numeri 4:26 where JYSH is written in context of vessels of Temple. Once more it is important to remember that YSS words generally notice glittering vessels, reflectors, and making reflections, reflected visions. Surely the vessels of Ohel Moed and Temple were shining and glittering vessels, astonishment for all viewers! Further parallels for the JYSH more emphasise connection with vessels of Temple. In the legislation of purities, the Leviticus 11:32 writes that
WKL ASR JPL YLJW MHM BMTM JTMA MKL KLJ YZ AW BGD AW YWR AW SQ KL KLJ ASR JYSH MLAKH BHM BMJM JWBA WTMA YD HYRB WTHR
This statement of Lev 11:32 notoriously writes of KL KLJ ASR JYSH MLAKH BHM that clearly connects the JYSH word to the KL KLJ that are used for some works. The JYSH thus here notices specifically production of vessels, this emphasising the writing of KL KLJ HQDS in Num 3:15 and Num 4:26 writing of KL KLJ YBDTM WAT KL ASR JYSH LHM. The JYSH thus is specifically written in descriptions of vessels to denote production of vessels. Further important text is found in the 2 Kings 12:14, the 2 Kings writing important history of making reparations in the Temple in the time of reign of Joash, the 2 Kings 12:14 especially writing of reparations of vessels of Temple
AK LA JYSH BJT JHWH SPWT KSP MZMRWT MZRQWT HZZRWT KL KLJ ZHB WKLJ KSP MN HKSP HMWBA BJT JHWH LYSJ HMLAKH JTNHW WHZQW BW AT BJT JHWH
Thus notices this 2 Kings 12:14 the JYSH word with noticing KL KLJ ZHB and KLJ KSP thus noticing the JYSH word in this context writing of vessels of Temple. Also this text thus emphasises the KL KLJ formula. This emphasises to attentive Readers that Obadiah 15 writes concerning the JYSH LK and notices the word KL. Thus is clear that in certain traditions of vessels of Temple and Ohel Moed, the JYSH word importantly appears to denote production of such vessels. Attentive Readers thus further studying the Obadiah 15 find the words
YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK
This statement writes of the JYSH together with twice writing of the LK in words JYSH LK GMLK (importantly, so writes also Targum, thus emphasising importance of such LK GMLK). This unmistakably refers to the specific traditions of Hebrew Bible writing of the JYSH word with KL KLJ in traditions of describing vessels of Temple and Ohel Moed. Thus attentive studying of the Masora greatly furthers comprehension of this Obadiah 15 leading to finding of JYSH and KL KLJ in texts describing vessels of Temple and Ohel Moed of Wilderness wandering. Further is easily here found writing of Jeremiah 3:16 writing in Hebrew Bible the JYSH in text writing of the cult in words
WHJH KJ TRBW WPRJTM BARZ BJMJM HHMH NAM JHWH LA JAMRW YWD ARWN BRJT JHWH WLA JYLH YL LB WLA JZKRW BW WLA JPQDW WLA JYSH YWD
This statement importantly writes here of the Ark of covenant (ARWN) and writes of cult. This parallel in Jeremiah 3 is now very important, because much of Jeremiah 49 was found to write almost exact parallels to many statements in Book of Obadiah. Thus these words WLA JYSH YWD here deserve special attention. These words express the specific warning that in the time of people’s becoming numerous and fruitful in the Land, possibly they no more wish to talk of the Ark of the Covenant (emphatically thus written of the ARWN HBRJT) and that WLA JYSH YWD. Importantly, the Jer 3:17 continues writing of the cult noticing that
BYT HHJA JQRAW LJRWSLM KSA H’ WNQWW ALJH KL HGWJM LSM H’ LJWRSLM WLA JKLW YWD AHRJ SRRWT LBM HRY
This statement of Jer 3:16 writes of the JYSH (this form being only rarely written in the Book of Jeremiah, this statement deserves thus much attention) and the Jer 3:17 writes of KSA...KL HGWJM paralleling words YL KL HGWJM KASR in Obadiah 15. In the Jeremiah 49 there can not be found clear parallels to statement of Obadiah 15 even if to many statements of Obadiah there in Jer 49 are found almost exact parallels. Thus it is important to notice that good parallel to Obadiah 15 CAN be found in Book of Jeremiah, specifically in Jeremiah 3:16-17. This text of Jeremiah 3:16-17 importantly writes of the tradition of special vessels of Temple, noticing te Ark of Covenant ARWN. Importantly, the Jer 3:14 writes of Zion traditions, these emphasized also in this context of Obadiah, the Obadiah 17 writing of Zion traditions. Thus attentive reading of the Obadiah 15 writing of YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK thus finds important parallels in Jeremiah 3 and more generally in many traditions writing of vessels of Temple and Ohel Moed! This finding is clear, following the ancient Rabbinical study of Bible in Masora. Furthermore, important parallel is found in the Ezekiel 44:14 writing that
WNTTJ AWTM SMRJ MSMRT HBJT LKL YBDTW WLKL ASR JYSH BW
This statement of Ezek 44:14 writes the JYSH to denote activities of the cult of the Temple and the cult denoted here importantly YBDH, the Avoda. Also this statement of 44:14 thus emphasises writing of the KL word, noticing the KL and Avoda in writing LKL YBDTW WLKL, thus emphasising the KL and Avoda. Importantly, this prophecy of Ezek 44:9ff. writes very detailed concerning the religious cult and Levites ministering in the Sanctuary and details of their doings. Thus is clearly more specified writing of Obadiah 15 in context of cult of Temple (and Ohel Moed) and there notices of vessels of Temple. Thus these traditions of JYSH in Hebrew Bible, following the Rabbinical Masoretic study of Bible clearly emphasise that JYSH written with KL KLJ formula is specific for discussions of vessels of Temple and Ohel Moed, such also here in Obadiah 15 found in words JYSH LK GMLK that contains JYSH and LK -LK. Thus attentive readers consider the YSS often denoting glittering vessels and their glittering and reflectors and their making reflections. The SWB often notices making optical reflections, and so are here found KL HGWJM writing “reflection” of GMLK and the KASR writing “reflection” of the BRASK in this Obadiah 15 (permutations of letters). This textual detail of the Hebrew text of Obadiah 15 itself thus emphasises to Readers to find here expression of reflections and reflectors, written in tradition of JYSH and KL KLJ writing of vessels of Temple and Ohel Moed. This leads to the New and Modernised Translation 2008 here commented.
The Obadiah 15 is usually comprehended to denote the principle of divine retribution and payment of rewards. Important texts for this principle in Old Testament and in all ancient literature are, of course, truly numerous and Reader is advised to find special studies of this important topic. Among them can in the current study be mentioned some texts. The Exodus 21:31 writes of AW BN JGH AW BT JGH KMSPT HZH JYSH LW, in this text the JYSH denoting execution of judgment legislated appropriate for owner of an ox that has gored a son or a daughter. Also is found in 1 Samuel 11:7 statement WAHR SMWAL KH JYSH LBQRH WJPL. Also Leviticus 24:19 legislates concerning causing of damages WAJS KJ JTN MWM BYMJTW KASR YSH KN JYSH LW, this stating in Hebrew Bible the famous formulation of talio, the legislation continuing “breach for breach, eye for eye, tooth for tooth”. Notoriously, in the legislation of Shabbath the Exodus 31:5 writes of SST JMJM JYSH MLAKH WBJWM HSBJYJ SBT SBTWN QDS LH’. Important formulation is found in Ezekiel 12:11 AMR ANJ MWPTKM KASR YSJTJ KN JYSH LHM BGWLH BSBJ JLKW. THIS writing of Ezekiel 12:11 thus writes the principle KASR YSJTJ KN JYSH LHM (but notice the sg.1 of YSJTJ and the LHM referring rather to “them”). This statement Ezek 12:11 writes clear parallel to Obadiah 15. The writing of BGWLH BSBJ JLKW unmistakably parallels Obadiah 15 writing of LK GMLK JSWB and the Hebrew words of Ezek 12:11 KASR YSJTJ KN JYSH LHM unmistakably parallel Obadiah 15 writing of KASR YSJT JYSH LK. Thus it is especially important to notice that this statement of Ezekiel 12:11 ALSO begins writing of AMR ANJ MWPTKM that notices that the speaker is SIGN for that audience, MWPTKM!!! This writing in Ezek 12;11 thus emphasises that the Hebrew words KASR YSJTJ KN JYSH LHM was specifically connected with SIGN, visual SIGN!!!This emphasizes the parallels to Obadiah 15 that were found to describe cult of Temple and Vessels of Temple. It is further important to consider the parallel in Isaiah 3:10-11 that writes
AMRW ZDJQ KJ TWB KJ PRJ MYLLJHM JALKW AWJ LRSY RY KJ GMWL JDJW JYSH LW
Writing of GMWL and JYSH emphasise also this text Isaiah 3:10-11 being parallel to Obadiah 15 and emphasising that to righteous is promised good future, their being nourished from their doings, and future warning to evil-doers, their receiving reward for their doings. Very importantly, Isaiah 3 in THIS context writes also of visual manifestations, the 3:8-9 writing of AL JHWH LMRWT YNJ KBWDW HKRT PNJHM YNTH BM. The Isa 3:8 thus importantly writes of H’ and his eyes, Kavod and MRWT visual manifestations and noticing that the outlook of their faces is witnessing against the accused. Thus it is very important to find these formulations of this principle of divine retribution in these texts so specifically connected with visual manifestations and seeing of witness of visual manifestation, thus in Isaiah 3 and Ezekiel 12. This much emphasises the Obadiah 15 being written in tradition specifically concerning visual manifestations.
OBADIAH v.16 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“thus the angel of fire-flame (AS, SR, cf. Assur) makes doubled visions (ST) of completeness (Tam) increasing in the white glass vessel (HR) of holiness, it makes doubled seeing (ST) in the vessels of cavities of waters (GJM) making complete measure (TM, MJD), such doubling (ST), and what exists (HJW) in the vessel seeing (KL) it exists in that manner (HJW)” (Translation Pasi K. Pohjala 2008 of Obadiah 16)
Greek Bible writes in the Obadiah 11-14 the word EPI notably often. Thus writes Obad 11 of EPI IEROUSALEM EBALON KLEROUS this specifying the EPI writings being concerned with divination, here divination by lots KLEROUS, thus writing of EPIBALLOO. The Obad 12 then further specifies writing of such EPI words, writing of ME EPIDES...KAI ME EPIKHARES EPI TOUS HUIOUS IOUDA, this statement noticing the concrete EP-ORAO concrete seeing and observations, and also the KHAIREIN resembling KHARIS that often is written in texts of divination and mantic to denote the mind receiving these divine communications. These writings thus write of EPI in texts noticing divination and mantic, and then Obad 13-14 further continues such writings. The Obad 13 further writes MEDE EPIDES KAI SU TEN SUNAGOGEN and MEDE SUNEPITHE (of TITHEMI) EPI TEN DUNAMIN AUTON, these emphasising the EPI and making increases and making more, thus writing of SUN-EPI-TITHEMI and EP-ORAO. Notably Greek translation here writes of SUNAGOGE, this writing in Greek context surely of some specific religious congregation and gathering; currently we speak, of course, of synagogue. We see that the EPI words are here specifying important Jewish places, Jerusalem, Judah and synagogue (or more generally SUNAGOGE), this much specifying the comprehension of the Greek translators. This attests further the background of the Greek translators of this Book of Obadiah, their knowledge of prevalent religious practises and their noticing such practises. Importantly, the Obadiah 14 concludes MEDE EPISTES this writing of EPI words, such EP-ISTEMI notoriously referring also to the famous EPISTEME word denoting knowledge. The context of Obadiah 11-14 thus writes the important EPI word in statements noticing divination, mantic, knowledge and observations- also thus is religious congregation SUNAGOGE there noticed.
11) “in this illumination your pillar like visions (amud) are in visions (NGC) of that light for making reflections (SB) the narrow (ZR) in waters of glass vessels (HL) produced to knowledge (KR) in waters, in water-reflections (BA) of that vision-instrument (SYR) such increases (YL) of Jerusalem-style: that instrument (JD) magnified magnifying (GM) the visual sign (AT) that is appearing in simplicity (AHD) from those” (New, modernised Translation of Obadiah 11 by Pasi K. Pohjala 2008).
The Obadiah 11 in Hebrew Bible writes words
BJWM YMDK MNGD BJWM SBWT ZRJM HJLW WNKRJM BAW SYRW WYL JRWSLM JDW GWRL GM ATH KAHD MHM
Attentive Reader finds that this statement writes of Jom (JWM) twice, this noticing the specifically emphasised writing of Jom in Obadiah 11-14, where the JWM very often is written. Thus attentive Readers make more studies of this word. We know that often Shabbath was simply named JWM; also JWM could refer to some special day of religious festivals. Importantly, the JWM could also denote lights and sources of light. The specific emphasis of Obadiah 11-14 writing of JWM thus is important. The Obadiah 11 clearly leads here Readers to consider the JWM of Shabbath, noticing BJWM SBWT ZRJM. The word SBWT notices the Shabbath, and for attentive Readers the ZRJM also refers to the Seventh day, the letter Z being seventh letter of Hebrew alphabets. Should here be read description of day of Shabbath or light of Shabbath or Shabbath lamp- or should here be read descriptions of occurrences by means of Shabbath light and Shabbath lamp? Ancient translations do not support this having been comprehended specific discussion of Shabbath day nor Shabbath lamp; comprehension seems here more general for the BJWM SBWT ZRJM. For context of Temple and Temple liturgy mention of Shabbath and Shabbath lights surely is important. Importantly, ancient Rabbinical interpreters have in this Obadiah 11 specifically commented the KAHD, finding parallels in Hebrew Bible writing such KAHD. These parallels, notoriously, develop clearly the discussion of giants and mighty warriors, thus referring specifically to Obad 9 writing of the GIBBORIM and to the whole emphasising of GB words in Book of Obadiah in the Hebrew Bible. Thus the Rabbinical scholars find in Masora parallels to KAHD writings in Judges 16:7,11 where so is written in describing mighty warrior Simson, well known betrayed by female. The KAHD is importantly also written in description of the mighty warrior Goliath in 1 Sam 17:36. Furthermore, the 2 Sam 2:18 writes of KAHD in describing sons of Zeruya and their special quickness. Notoriously, the 2 Sam 13:13 writes of WATH THJH KAHD HNBLJM BJSRAL such referring also to the Giants in Gen 6, their being called Nefilim. In books of Prophets it is interesting to find such KAHD written in Ezekiel 48:8 in writing of measurements and measuring WSYRJM ALP RHB WARK KAHD HHLQJM, this writing specifically of measurements of RHB and ARK and their exact measuring. This writing of Ezekiel 48:8 clearly much emphasises writing of KAHD in statements describing huge giants. Importantly, also writing KAHD in Psalm 82:7 does refer to histories of Giants. Rabbinical interpreters thus specifically commenting the KAHD in Obadiah 11 thus refer to traditions of Giants. This emphasises continuity from Obad 9 writing in Hebrew Bible of GIBBORIM. Also Philo of Alexandria writes of Shabbath, the Seventh day in Quod Deus Immutabilis 11-13, beginning the Book with quoting histories of Giants in Gen 6 and commenting these histories, and then in 11-13 continuing with discussion of Shabbath, Seventh day and rest of Shabbath. Also Targumic translation of Obadiah 11-14 much emphasises traditions of Giants GBR (and notice thereby word TBR), notably in translating Obad 13-14 Targumic text describes SHAI EL QAUM and DHUSHARA being GIANTS, this much attesting the religious culture of Targumic translators of Book of Obadiah.
12) “for the wisdom (AL) you will see the visions (TRA) in that illumination (JWM) there are qualities- in that illumination, there is the knowledge (KR) wisdom of understanding to nine-fold (TS) in the white-glass vessel of Judah (LBN) in the illumination of deep-examinations (abyddos) God will magnify (GDL) your visions in that illumination tat makes forms (zurot)” (Translation of Obaidiah 12 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 12 writes in Hebrew Bible
WAL TRA BJWM AHJK BJWM NKRW WAL TSMH LBNJ JHWDH BJWM ABDM WAL TGDL PJK BJWM ZRH
This statement of Obadiah 12 thus continues writing of the JWM, clearly emphasising this word. This word JWM is in THIS context connected with notices of seeing, TRA of RAH. This structure WAL TRA BJWM also connects this with magnifying GDL, this Obad 12 also writing here of WAL TGDL. Important is to read the whole list of specifications of this JWM, here written of WAL TRA BJWM, BJWM NKRW, BJWM ABDM and WAL TGDL PJK BJWM ZRH. Thus are interestingly four JWM and words of KR and ABDM, this referring to v.8 HABDTJ HKMJM, also here written KR often referring to good comprehension and cleverness. The writing of RAH here in statement WAL TRA BJWM AHJK importantly is emphasised in Targumic translation- only in Obad 12-13 Targumic translation writes the HZH word, even if the text of Obadiah in Hebrew Bible begins with the HZWN. The RAH of Hebrew Bible thus is emphasised by Targumic translators by their noticing here the HZH. Thus it is very important to find that Targumic translators here write of WDHZJTA BJWMA...WDHDJTA LBNJ JHWDH. Reading further the Targumic translation here is thus important, finding the TBRJH WDHDJTA LBNJ JHWDH BJWM TBRHWN WDASGJTA LMLLA RBRBN BYDJN YQA. Importantly, Targumic translation here writes TBR in this statement of writing HZH; in the Targumic translation of Obadiah such TBR specifically is written in discussion of GBR and GIBBORIM giants in Obad 9ff. Targumic translators thus emphasise that such HZH seeing is connected to GBR Gibborim discussion, thus emphasising seeing and huge magnitudes, clearly thus referring to seeing of something magnified, magnified visions. Importantly, Targumic translation here writes also many other words noticing muchness and plenitude, writing here of SGJ (DASGJTA) and LMLLA RBRBN noticing the muchness with RB word. Further interesting detail in this Targumic translation DASGJTALMLLA is finding here reference to letters ALM denoting the famous pond ULAM of the Temple- this written in context of magnifying. Once more Readers consider the specific knowledge of Temple and rituals in the Temple by such translators- notoriously, probably being descendants of the famous choirmaster Jeduthun, some of his descendants named Obadiah and Oved-Edom. The Obadiah 12 thus is clearly comprehended to describe seeing, observations and seeing magnifications. Importantly, also the Greek translation of Obadiah 12 thus writes specifically of magnification, writing of MEGALORREMONESES EN HEMERA THLIPSEOS. This Greek translation unmistakably emphasises thus the MEGALOS, HEMERA and REMA utterances. The Greek translation of Obadiah 12 thus clearly emphasises writing of HEMERA light (or light source, lamp), MEGALOS special magnitudes and REMA utterances, these also in the Greek translation being connected with seeing, writing of EPIDES HEMERAN in Obadiah 12.
In Hebrew Bible the Obadiah 13 writes that
AL TBWA BSYR YMJ BJWM AJDM AL TRA GM ATH BRYTW BJWM AJDW WAL TSLHNH BHJLW BJWM AJDW
This statement of Obadiah 13 then continues writing of RAH seeing, writing here AL TRA GM ATH where easily is noticed writing of RAH seeing, GM magnifying and AT visual signs. This continues from v.12 writing of the AL TRA BJWM...WAL TGDL, thus the idea of magnified seeing also here in Obadiah 13 clearly noticed. Importantly, this statement is here also connected to the TBR word, here written AL TRA GM ATH BRYTW where after GM is found the letters of TBR. This word is truly much emphasised and often written in Targumic translation writing of the giants GIBBORIM and GIBBORIM traditions in Obadiah 9-14. The TBR words in Hebrew Bible notice huge heights, collecting, heaping and heaps, even thus is the famous mountain Tabor named. For attentive Readers this Obadiah 13 thus clearly continues discussion of magnified seeing and magnified visions. Hebrew Bible here also writes that BJWM AJDM...BJWM AJDW and BJWM AJDW where is the AJD clearly emphasised. Readers here notice the Meod referring to muchness, and also specifically written AJD, noticing thus BJWM AJDW. This is often comprehended to refer to day of disaster, thus e.g. in Tanakh translation- but attentive Readers notice that AJD often also notices “mist”. Thus BJWM AJDW easily is seen to refer to light through some mist and vapour, such clearly referring to practises of Lecanomancy and making observations in bowls of water. Greek translation writes here of EN HEMERA PONON, EN HEMERA OLETHROU AUTON, EN HEMERA APOLEIAS AUTON. Thus is AP-OLLUMI emphasised, and attentive Readers also thus think of Apollon, God of wisdom. These writings in Greek translations of the HEMERA are much specified by the preceding ME MEGALORREMONESES where REMA, HEMERA and MEGALOS are written.
13) “God will produce water-reflections (BA) in the seeing instrument (SYR) of making heapings (YM) in the illumination of Edom style, God will show magnified (GM) visual sign (AT) for the visual observations (RY) in that illumination (JWM) of AD; and God makes there sendings (SLH) of Shiloh style in that glass instrument (HL) in that illumination of waters (AD, mist)” (Translation of Obadiah 13 by Pasi K. Pohjala 2008).
COMMENTARY The writings of Obadiah 11-14 in Hebrew Bible continue discussion already begun in Obad 9 writing of GIBBORIM giants of huge stature, there Hebrew text notably writing that
WHTW GBRJK TJMN LMYN JKRT AJS MHR YSW MQTL
This text of Obadiah 9 has already been studied and commented in detail, and notable was found its writing of GIBBORIM giants. Targumic translation of Obadiah 9 also emphasised writing of GBR and GIBBORIM, writing of WJTBRWN GJBRK DRWMA...GBRA DBJH ZWRKA, this statement emphasising GBR and GIBBORIM and the TBR that is in the Targumic translations in texts of GIBBORIM much emphasised. Thus it is important to read Targumic translation of Obadiah 13-14 writing that
BJWM TBRJH WDAWSJTTA JDK BNKSWHJ BJWM TBRJH WDQMTA YL PRQA LSJZAH JT MYRQWHJ WDMSRTA MSJZBWHJ BYDN YQA
Attentive Readers find in this Targumic translation truly notorious details. Here is the BJWM TBRJH clearly emphasised, this clearly also referring to the Targumic translation of Obadiah 9 where is written of WJTBRWN GJBRK that connects the TBR specifically and explicit in THIS writing with the GIBBORIM giants. Thus it is important to find here in this Targumic translation that BJWM TBRJH is followed by noticing WDQMTA YL PRQA where attentive Readers find unmistakably reference to Nabataean deity SHAI EL QAUM (cf. S-T in Aramaic). This statement, importantly, after the first BJWM TBRJH writes DAWSJTTA where is easily found reference to important Nabataean deity DHUSHARA (cf. spelling and Aramaic dialects). This Targumic translation of Obadiah 13-14 thus unmistakably states that Nabataean deities DHUSHARA and SHAI EL QAUM were discussed in terms of being GIBBORIM giants. This Targumic translation of Obadiah 13-14 thus unmistakably notices that important Nabataean deities DHUSHARA and SHAI EL QAUM were discussed in words of their being GIBBORIM giants. This is clearly very important and interesting result of meticulous study of Book of Obadiah and its ancient translations. This attests of knowledge of Translators of Nabataean religion and their close knowledge of the discussions of Nabataean deities. Importantly, thus these Nabataean deities are connected to religious discussion of GIBBORIM giants. Clearly, such writing of TBR and giants GIBBORIM can well be motivated. The SBR does notice breaking and fractures, and some times numerousness. The TBR (with teth) denotes also highest parts (see BDB 371) and well known notices TBWR (with taw) mountain tabor, a specially high place. Changes of letters T and Z also alert to think of ZBR (with sade) noticing collecting and heaping (see OT lexica and Aramaic lexica). Thus can be stated that Targumic translation of Obadiah here continues clearly discussion of GIBBORIM giants, here specifically writing of Nabataean deities DHUSHARA and SHAI EL QAUM to be GIBBORIM giants. Interestingly, the Quod Deus Immutabilis Sit of Philo of Alexandria has been found often commenting statements of Book of Obadiah, with so specific emphasis on writing of history of Edomites and connections with Edomites. Thus it is important to see that the Quod Deus Immutabilis Sit begins with quotation from Gen 6, Biblical history of Giants, the Quod Deus 1-6 much commenting this important topic. Also many further statements in Quod Deus comment history of Giants. It is thus notoriously important that Philo begins this Quod Deus with quotation of history of Giants in Gen 6 and then writes of DUSERGOTATON (this word written only in this place in whole Quod Deus), this word unmistakably referring to DHUSHARA, Nabataean deity. Philo thus clearly echoes in this statement the comprehension that Nabataean deity DHUSHARA was comprehended in terms of GIANTS, this also attested in Targumic translation of Obadiah 13-14. Furthermore, Philo concludes the Quod Deus with clear reference to ORTHOS LOGOS being leader of travellers, this echoing unmistakably Nabataean deity SHAI EL QAUM helping travellers, also this written importantly in this book Quod Deus so specifically beginning with discussion of Giants.
14) “and God will make pillar like visions (amud) increasing (YL) the growths (PR) in the cavity to make knowledge (KR) of the visual sign (AT) of the miracle (PL) of mystery (LT); and God of the water container (SGR) his angel (SR) makes muchness in the form-giving (zura) illumination” (Translation of Obadiah 14 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 14 writes in Hebrew Bible that
WAL TYMD YL HPRQ LHKRJT AT PLJTJW WAT TSGR SRJDJW BJWM ZRH
This statement of Hebrew Bible thus often notices the letters LT, thus writing WAL TYMD and PLJTJW. Thus Readers find interesting reference to LT, histories of Lot and discussion of LT mysteries. Notably, ancient Rabbinical Scholars also noticed such references to histories of Lot, they found parallels to this text with studying texts writing of WAL TYMD where the letterd L-T are found. Importantly, parallel to this is found in the history of Lot, the Gen 19:17 writing in Hebrew Bible that
WJHJ KHWZJAM ATM HHWZH WJAMR HMLT YL NPSK AL TBJT AHRJK WAL TYMD BKL HKKR HHRH HMLT PN TSPH
The Rabbinical scholars found parallels to writing of WAL TYMD in this statement of history of Lot. This clearly emphasises connection with history of Lot, every Reader easily finding that the Hebrew text of Obadiah 14 writes the L-T letters thus referring to LT mysteries and Lot. This Gen 19:17 also emphasises the discussion of Lot, writing also words HMLT YL NPSK and HMLT PN TSPH in this Gen 19:17. The Gen 19:17 is part of discussion of history of Sodoma and Gomorrah, and notoriously then writes Gen 19:20 concerning Lot’s rescue to a city there nearby
HNH NA HYJR HZAT QRBH LNWS SMH WHWA MZYR AMLTH NA SMH HLA MZYR HWA WTHJ NPSJ, and Gen 19:22 continues describing Lot’s rescue to that city MHR HMLT SMH YL KN QRA SM HYJR ZWYR. Thus Gen 19 describes city Zoar ZWYR in this history of Lot, the city Zoar being rescue of Lot. These traditions have certain southern connections, thus thinking of geography of southern and also Edomite areas is relevant (and numerous theories have been proposed and defended), the Gen 20:1 continuing noticing Abraham’s continuing his journey in the areas of Negev, writing WJSY MSM ABRHM ARZH HNGB WJSB BJN QDS WBJN SWR (Shur) WJGR BGRR. Thus attentive Readers here notice Lot’s rescue to city ZWYR Zoar and Gen 20:1 noticing Abraham’s continuing journey in areas of Negev (Negev is also noticed in Obadiah 19-21, also there is referred to SWR, Shur). These details are also clearly important for considering origination of Book of Obadiah in culture much connected to Edom, Edomite culture and culture of Petra-REQEM. Also ancient Rabbinical interpreters thus found parallels to this Obadiah 14 in Biblical histories describing some southern area, the famous Gen 19 and history of Lot. Rabbinical interpreters thus advise to attentive Readers to consider southern areas for origination of the culture of Book of Obadiah. Noticing the name of city ZWYR in Gen 19 to be rescue of Lot especially alerts Readers to notice that ZR words are very often written in Book of Obadiah, often clearly noticing Zurot visual signs but in some statements being more of character of geographical references. Also Targumic Translation of Obadiah 14 is truly notorious, there written of YL PRQA and MYRQWHJ where are found letters R-Q-M referring to Petra-REQEM. Such notices of writing of L-T in Obadiah 14, ancient Rabbinical referring to parallels in history of LOT in Gen 19 where “some” southern areas are discussed and Lot’s rescue is in city ZWYR “Zoar”, and Targumic translations of Obadiah 14 mentioning letters R-Q-M all clearly emphasise origination of Book of Obadiah in southern culture, culture connected with Edomite culture and culture of Petra-REQEM. This is easily understandable considering the descendants of famous choirmaster Jeduthun in Temple of Jerusalem, among them named Obadiah and Oved-Edom (and thus many generations of his descendants having had these names, according to ancient usual principles of giving names)- these families of OBADIAH and OVED-EDOM, musicians in Temple of Jerusalem, with specific connections to Edom and Edomite areas, thus are clearly understandably writers and propagators of Book of Obadiah and its translations, where much of culture of Edom and Edomites is so clearly and interestingly noticed.
OBADIAH v.15 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“thus the illumination (JWM) of god brings to nearness (QRB) increasing in the vessels of cavities of waters (GJM) in the method of angels of fire-flame that makes reflections (AS, SR, YS) reflecting (YS) in the LEKANE in three fold (gimel) reflecting (SB) creating such (bara)” (New, Modernised Translation of Obadiah 15 by Pasi K. Pohjala 2008)
COMMENTARY The Obadiah 15 is very important text in the whole book of Obadiah. The Hebrew Bible writes the text of Obadiah 15 in words
KJ QRWB JWM H’ YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK
It is truly important to read this text in its OWN context in the Hebrew Bible. The words here written KASR YSJT JYSH LK GMLK JSWB BRASK in the Hebrew Bible are notoriously important, the current Tanakh translation specifying the current usual comprehension of these words “As you did, so shall it be done to you; Your conduct shall be requitted. Yea, against all nations the day of the LORD is at hand.” These words of Tanakh translation thus clearly show currently usual comprehension of these words in Hebrew Bible and in the tradition, they are comprehended to express principle of divine retribution and divine rewarding. These are, of course, usual and very important statements in Bible. Furthermore, attentive Readers wish to ponder further the meaning of these words in their own context, finding parallels in Hebrew writings. Targumic translation of tese words emphasises attentive reading, there are written of KMA DYBDTA JTYBJD LK. Often is seen that Targumic translation with clear intention preserved some important terms and words writing therefore similarly with text of Hebrew Bible- but in THIS statement of Obadiah 15 the Targumic translation writes of the YBD where Hebrew texts writes of YSH, this clearly comprehensibly because both words generally notice working and doings. Notably, Targumic translation thus with this writing of YBD clearly refers to the name of prophet OBADIAH, written YBDJH. Hebrew Bible and Targum thus do write words denoting doing and working, but Targumic translation makes specific reference to name OBADIAH of this prophet Obadiah. This clearly emphasises to Readers that Hebrew Bible here writes the YSH. Importantly, Masoretic study of Bible has much noticed also this JYSH word, the results now preserved in the Masora. Truly much has been written concerning Biblical writings of divine retribution, divine rewards and divine grace, and Readers are admonished to find specialised studies concerning those topics. Current study of Book of Obadiah now wishes to simply see what the parallels of Hebrew Bible can state to further comprehension of this Obadiah 15. It is notorious that often the parallels in Hebrew Bible writing the JYSH word (of YSH) write statements and descriptions of Temple and religions cult of Temple, and vessels of Temple. Thus writes Numeri 4:26 traditions of cult in the Ohel Moed, especially in the time of family of Gershoni that
WWAT QLYJ HHZR WAT MSK PTH SYR HHZR ASR YL HMSKN WYL HMZBH SBJB WAT MJTRJHM WAT KL KLJ YBDTM WAT KL ASR JYSH LHM WYBDW YL PJ AHRN WBNJW THJH KL YBDT BNJ HGRSNJ LKL MSAM WLKL YBDTM WPQDTM YLHM BMSMRT AT KL MSAM ZAT YBDT MSPHT BNJ HGRSNJ BAHL MWYD WMSMRTM BJD AJTMR BN AHRN HKHN
This text of Numeri 4 writes of the cult in Ohel Moed during the time of service of family of Gershonites, and here are clearly written the JYSH word noticed in the Masoretic study of Bible. Importantly, thus is much written of the YBD, the Avoda religious cult in the Ohel Moed. The words KL in this text of Num 4:26-28 here notoriously often are written, this also alerting Readers to consider that in Obadiah 15 is so written of KL HGWJM and especially the JYSH word is here centrally connected to the KL and LK words, writing of JYSH LK GML where the LK is clearly emphasised. Once more it is important to remember that Obadiah and Oved-Edom were named also among descendants of Yeduthun in 1 Chronicles and 2 Chronicles, their being among the musicians of the Temple and thus being participating in the religious cult of the Temple. This notice emphasises this comparison with the cult of Ohel Moed in the time of service of family of Gershonites. Importantly, already the Num 3:15 writes of the Ohel Moed and its vessels, writing of WKLH AHRN WBNJW LKST AT HQDS WAT KL KLJ HQDS BNSY HMHNH. Both statements Num 4:26 and this Num 3:15 thus write of KL KLJ, writing thus of KL KLJ YBDTM and here KL KLJ HQDS, importantly this connected to the JYSH in Num 4:26 writing of WAT KL KLJ YBDTM WAT KL ASR JYSH LHM WYBDW. Thus it is very important to see that Rabbinical Masora here finds to the JYSH in Obadiah 15 parallel in Numeri 4:26 where JYSH is written in context of vessels of Temple. Once more it is important to remember that YSS words generally notice glittering vessels, reflectors, and making reflections, reflected visions. Surely the vessels of Ohel Moed and Temple were shining and glittering vessels, astonishment for all viewers! Further parallels for the JYSH more emphasise connection with vessels of Temple. In the legislation of purities, the Leviticus 11:32 writes that
WKL ASR JPL YLJW MHM BMTM JTMA MKL KLJ YZ AW BGD AW YWR AW SQ KL KLJ ASR JYSH MLAKH BHM BMJM JWBA WTMA YD HYRB WTHR
This statement of Lev 11:32 notoriously writes of KL KLJ ASR JYSH MLAKH BHM that clearly connects the JYSH word to the KL KLJ that are used for some works. The JYSH thus here notices specifically production of vessels, this emphasising the writing of KL KLJ HQDS in Num 3:15 and Num 4:26 writing of KL KLJ YBDTM WAT KL ASR JYSH LHM. The JYSH thus is specifically written in descriptions of vessels to denote production of vessels. Further important text is found in the 2 Kings 12:14, the 2 Kings writing important history of making reparations in the Temple in the time of reign of Joash, the 2 Kings 12:14 especially writing of reparations of vessels of Temple
AK LA JYSH BJT JHWH SPWT KSP MZMRWT MZRQWT HZZRWT KL KLJ ZHB WKLJ KSP MN HKSP HMWBA BJT JHWH LYSJ HMLAKH JTNHW WHZQW BW AT BJT JHWH
Thus notices this 2 Kings 12:14 the JYSH word with noticing KL KLJ ZHB and KLJ KSP thus noticing the JYSH word in this context writing of vessels of Temple. Also this text thus emphasises the KL KLJ formula. This emphasises to attentive Readers that Obadiah 15 writes concerning the JYSH LK and notices the word KL. Thus is clear that in certain traditions of vessels of Temple and Ohel Moed, the JYSH word importantly appears to denote production of such vessels. Attentive Readers thus further studying the Obadiah 15 find the words
YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK
This statement writes of the JYSH together with twice writing of the LK in words JYSH LK GMLK (importantly, so writes also Targum, thus emphasising importance of such LK GMLK). This unmistakably refers to the specific traditions of Hebrew Bible writing of the JYSH word with KL KLJ in traditions of describing vessels of Temple and Ohel Moed. Thus attentive studying of the Masora greatly furthers comprehension of this Obadiah 15 leading to finding of JYSH and KL KLJ in texts describing vessels of Temple and Ohel Moed of Wilderness wandering. Further is easily here found writing of Jeremiah 3:16 writing in Hebrew Bible the JYSH in text writing of the cult in words
WHJH KJ TRBW WPRJTM BARZ BJMJM HHMH NAM JHWH LA JAMRW YWD ARWN BRJT JHWH WLA JYLH YL LB WLA JZKRW BW WLA JPQDW WLA JYSH YWD
This statement importantly writes here of the Ark of covenant (ARWN) and writes of cult. This parallel in Jeremiah 3 is now very important, because much of Jeremiah 49 was found to write almost exact parallels to many statements in Book of Obadiah. Thus these words WLA JYSH YWD here deserve special attention. These words express the specific warning that in the time of people’s becoming numerous and fruitful in the Land, possibly they no more wish to talk of the Ark of the Covenant (emphatically thus written of the ARWN HBRJT) and that WLA JYSH YWD. Importantly, the Jer 3:17 continues writing of the cult noticing that
BYT HHJA JQRAW LJRWSLM KSA H’ WNQWW ALJH KL HGWJM LSM H’ LJWRSLM WLA JKLW YWD AHRJ SRRWT LBM HRY
This statement of Jer 3:16 writes of the JYSH (this form being only rarely written in the Book of Jeremiah, this statement deserves thus much attention) and the Jer 3:17 writes of KSA...KL HGWJM paralleling words YL KL HGWJM KASR in Obadiah 15. In the Jeremiah 49 there can not be found clear parallels to statement of Obadiah 15 even if to many statements of Obadiah there in Jer 49 are found almost exact parallels. Thus it is important to notice that good parallel to Obadiah 15 CAN be found in Book of Jeremiah, specifically in Jeremiah 3:16-17. This text of Jeremiah 3:16-17 importantly writes of the tradition of special vessels of Temple, noticing te Ark of Covenant ARWN. Importantly, the Jer 3:14 writes of Zion traditions, these emphasized also in this context of Obadiah, the Obadiah 17 writing of Zion traditions. Thus attentive reading of the Obadiah 15 writing of YL KL HGWJM KASR YSJT JYSH LK GMLK JSWB BRASK thus finds important parallels in Jeremiah 3 and more generally in many traditions writing of vessels of Temple and Ohel Moed! This finding is clear, following the ancient Rabbinical study of Bible in Masora. Furthermore, important parallel is found in the Ezekiel 44:14 writing that
WNTTJ AWTM SMRJ MSMRT HBJT LKL YBDTW WLKL ASR JYSH BW
This statement of Ezek 44:14 writes the JYSH to denote activities of the cult of the Temple and the cult denoted here importantly YBDH, the Avoda. Also this statement of 44:14 thus emphasises writing of the KL word, noticing the KL and Avoda in writing LKL YBDTW WLKL, thus emphasising the KL and Avoda. Importantly, this prophecy of Ezek 44:9ff. writes very detailed concerning the religious cult and Levites ministering in the Sanctuary and details of their doings. Thus is clearly more specified writing of Obadiah 15 in context of cult of Temple (and Ohel Moed) and there notices of vessels of Temple. Thus these traditions of JYSH in Hebrew Bible, following the Rabbinical Masoretic study of Bible clearly emphasise that JYSH written with KL KLJ formula is specific for discussions of vessels of Temple and Ohel Moed, such also here in Obadiah 15 found in words JYSH LK GMLK that contains JYSH and LK -LK. Thus attentive readers consider the YSS often denoting glittering vessels and their glittering and reflectors and their making reflections. The SWB often notices making optical reflections, and so are here found KL HGWJM writing “reflection” of GMLK and the KASR writing “reflection” of the BRASK in this Obadiah 15 (permutations of letters). This textual detail of the Hebrew text of Obadiah 15 itself thus emphasises to Readers to find here expression of reflections and reflectors, written in tradition of JYSH and KL KLJ writing of vessels of Temple and Ohel Moed. This leads to the New and Modernised Translation 2008 here commented.
The Obadiah 15 is usually comprehended to denote the principle of divine retribution and payment of rewards. Important texts for this principle in Old Testament and in all ancient literature are, of course, truly numerous and Reader is advised to find special studies of this important topic. Among them can in the current study be mentioned some texts. The Exodus 21:31 writes of AW BN JGH AW BT JGH KMSPT HZH JYSH LW, in this text the JYSH denoting execution of judgment legislated appropriate for owner of an ox that has gored a son or a daughter. Also is found in 1 Samuel 11:7 statement WAHR SMWAL KH JYSH LBQRH WJPL. Also Leviticus 24:19 legislates concerning causing of damages WAJS KJ JTN MWM BYMJTW KASR YSH KN JYSH LW, this stating in Hebrew Bible the famous formulation of talio, the legislation continuing “breach for breach, eye for eye, tooth for tooth”. Notoriously, in the legislation of Shabbath the Exodus 31:5 writes of SST JMJM JYSH MLAKH WBJWM HSBJYJ SBT SBTWN QDS LH’. Important formulation is found in Ezekiel 12:11 AMR ANJ MWPTKM KASR YSJTJ KN JYSH LHM BGWLH BSBJ JLKW. THIS writing of Ezekiel 12:11 thus writes the principle KASR YSJTJ KN JYSH LHM (but notice the sg.1 of YSJTJ and the LHM referring rather to “them”). This statement Ezek 12:11 writes clear parallel to Obadiah 15. The writing of BGWLH BSBJ JLKW unmistakably parallels Obadiah 15 writing of LK GMLK JSWB and the Hebrew words of Ezek 12:11 KASR YSJTJ KN JYSH LHM unmistakably parallel Obadiah 15 writing of KASR YSJT JYSH LK. Thus it is especially important to notice that this statement of Ezekiel 12:11 ALSO begins writing of AMR ANJ MWPTKM that notices that the speaker is SIGN for that audience, MWPTKM!!! This writing in Ezek 12;11 thus emphasises that the Hebrew words KASR YSJTJ KN JYSH LHM was specifically connected with SIGN, visual SIGN!!!This emphasizes the parallels to Obadiah 15 that were found to describe cult of Temple and Vessels of Temple. It is further important to consider the parallel in Isaiah 3:10-11 that writes
AMRW ZDJQ KJ TWB KJ PRJ MYLLJHM JALKW AWJ LRSY RY KJ GMWL JDJW JYSH LW
Writing of GMWL and JYSH emphasise also this text Isaiah 3:10-11 being parallel to Obadiah 15 and emphasising that to righteous is promised good future, their being nourished from their doings, and future warning to evil-doers, their receiving reward for their doings. Very importantly, Isaiah 3 in THIS context writes also of visual manifestations, the 3:8-9 writing of AL JHWH LMRWT YNJ KBWDW HKRT PNJHM YNTH BM. The Isa 3:8 thus importantly writes of H’ and his eyes, Kavod and MRWT visual manifestations and noticing that the outlook of their faces is witnessing against the accused. Thus it is very important to find these formulations of this principle of divine retribution in these texts so specifically connected with visual manifestations and seeing of witness of visual manifestation, thus in Isaiah 3 and Ezekiel 12. This much emphasises the Obadiah 15 being written in tradition specifically concerning visual manifestations.
OBADIAH v.16 New, Modernised Translation by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010
“thus the angel of fire-flame (AS, SR, cf. Assur) makes doubled visions (ST) of completeness (Tam) increasing in the white glass vessel (HR) of holiness, it makes doubled seeing (ST) in the vessels of cavities of waters (GJM) making complete measure (TM, MJD), such doubling (ST), and what exists (HJW) in the vessel seeing (KL) it exists in that manner (HJW)” (Translation Pasi K. Pohjala 2008 of Obadiah 16)
obadiah 8, 9 and 10
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.
COMMENTARY: The Obadiah 8 is importantly connected to the introducing v.1 because of this text emphasising the Hebrew word ABD that clearly echoes the name of the prophet Obadiah, written in Hebrew with consonants YBDJH. The vocalised form of the ABD in the v.8 writes, however, the Hif. form of the ABD whose vocalised writing id different from the vocalisation of the name Obadiah. This statement in Obadiah 8 especially connects this ABD with noticing of the Hokhmah Wisdom, writing in the Hebrew Bible words
HLWA BJWM HHWA NAM-JHWH WHABDTJ HKMJM MADWM WTBWNH MHR YSW
This writing in the Hebrew Bible writes importantly referring to wisdom Hokhmah, noticing the Edom and also refers to YSW that often is the name “Esau” of the brother of Jacob. For every attentive Reader thus is clear that this statement of Obadiah 8 includes specially important details of the Book of Obadiah, writing the word ABD echoing the name of Obadiah, writing of Wisdom Hokhmah and also writing word YSW that often refers to Esau. Importantly, also the Targumic translation of this Obadiah 8 writes very similar words, writing (ed. Sperber)
HLA BYDNA HHWA AMR JWJ WAWBJD HKJMJN MADWM WKL GBR DBJH SWKLTNWTA MKRKA DYSW
Attentive Readers here find that this Targumic translation writes very similar words WAWBDJ HKJMJN MADWM for the Hebrew Bible writing here the words WHABDTJ HKMJM MADWM, this selection of words in this tradition of Targumic translation emphasises some important ideas and words that were preserved in the process of translation that well known so often includes some interpretations and writes in many statements clear Midrashic interpretations. Furthermore, similarly writes the Syriac translation here with the words AWBD HKJMA MN ADWM. These traditions of Hebrew Bible, Targumic and Syriac translations thus emphasise these words in Obadiah 8 containing important ideas and words. Importantly, also the ancient MurXII supports reading these words here in Obadiah 8 (see Biblia Qumranica 3B). This is especially important for comprehending of the whole Book of Obadiah because the ABD word thus emphasised clearly recalls the name of this prophet Obadiah and this statement connects this ABD word with the Hokhmah Wisdom, also noticing Edom. The usual translations of the word ABD emphasise mostly different descriptions of ruin and destruction (see J 2-3 and BDB 2-3). The Greek translations here write that EN EKEINE TE HEMERA, LEGEI KURIOS, APOLO SOFOUS EK TES IDOUMAIAS KAI SUNESIN EKS OROUS ESAU, the Greek translations thus translating these words with APOLO SOFOUS EK TES IDOUMAIAS. The Greek APOLO of APOLLUMI usually is comprehended also denoting utter destruction and ruin, although the similarity of this APOLLUMI with the name of Apollo, God of Wisdom and prophecy is in THIS context especially notable for the Readers fluent in many languages because the APOLLUMI is in this context of Obadiah connected with the word denoting “Wise”, SOFOS. The Greek translators thus here unmistakably alert ancient (and modern) Readers to consider this statement of SOFOS with comparison of the God Apollo, the God of prophecy and Wisdom. (In the Greek translations such writing of APOLLUMI in this text is well attested in the Mss., thus Ed. Gottingensia). Important further comprehension is easily found with comparing also this important statement of Obadiah 8 with its parallel in Jeremiah 49 in the prophecy of Edom, the 49:7-8 is easily discovered thus to write very close parallel to this text of Obadiah 8, the Jer 49:7-8 writing in Hebrew Bible
LADWM KH AMR H’ ZBAWT HAJN YWD HKMH BTJMN ABDH YZH MBNJM NSRHH HKMTM
This statement of Jeremiah 49:7 writes clear parallel to here studied Obadiah 8, emphasising the ABD, HKMH and Edom. Thus is easily here found the word ABDH YZH MBNJM especially in this text of Jeremiah 49:7 compared with NSRHH HKMTM, this parallel text in Jeremiah 49 thus emphasising comparison of the ABD and NSRHH words. The writing of the NSRHH in this Jer 49:7 alerts Readers to considering of words NSR, SR and SRH in Biblical Hebrew and Targumic translations. Thus are found references to NSR word denoting large birds, often denoting Falcon (cf. in Egyptian culture the Horus) and reference also to the SR bowls and vessels. These references are actually very important in the specific context of book of Obadiah. The Hebrew Bible writes in Obad 4 AM TGBJH KNSR (similarly its Targumic translation). Already is studied the very important beginning of the Book of Obadiah, the Obad 1 writing the very important SHEMA tradition LADWM SMWYH SMYNW MAT H’ WZJR BGWJM SLH in Hebrew Bible, and importantly Targumic translation comprehends this SMWYH with word BSWRA writing in Obad 1 LADWM BSWRA SMYNA MN QDM JWJ WAZGD BYMMJA SLJH. The SJR tradition thus is important in the tradition of Book of Obadiah, and the SJR importantly well known refers to bowls and vessels (cf. the previous studies of the Obadiah 1). Thus is here easily arrived to enhanced comprehension of this statement of Obadiah 8 writing in Hebrew Bible that WHABDTJ HKMJM MADWM; the comparison with its clear parallel in Jeremiah 49:7 alerts Readers of ABDH YZH MBNJM NSRHH HKMTM alerts of the comparison of ABD with NSRHH in the Hebrew Bible, thus alerting of comparison of ABD with SJR words denoting bowls and vessels. This is, of course, somewhat easily comprehensible noticing that ABD in the Wisdom literature of Hebrew Bible often denotes the “place of destruction, ruin, Abaddon” that is comprehended to be some specific place. Attentive Readers easily find interesting reference to such Abaddon or Abyssos also in the Book of Jonah, the LXX Jonah 2:6 writing of Abyssos full of water
PERIEKHUTHE HUDOR MOI EOS PSUKHES
ABUSSOS EKUKLOSEN ME ESKAHTES
EDU E KEFALE MOU EIS SKHISMAS OREON
Interestingly, LXX Jonah 2:3 writes
EBOESA EN THIPSEI MOU PROS KURION TON THEON MOU KAI EISEKOUSEN MOU EK KOILIAS ADOU KRAUGES MOU EKOUSAS FONES MOU
This statement is interestingly echoing LXX Jer 30:15 (of Jer 49:21, the Jer 49 containing clear parallels with Book of Obadiah) that
APO FONES PTOSEOS AUTON ESEISTHE E GE KAI KRAUGE SOU EN THALASSE EKOUSTHE
These texts of Jonah 2:1-3 and Jer 49:21 thus are interestingly comparable with the ABD tradition of Obadiah 8 and with the important beginning of the Book of Obadiah. The Hebrew text, Targumic translation and Syriac translation thus emphasise in this Obadiah 8 the words of Hokhmah Wisdom (or Hachamim), ABD and reference to Edom, preserving these words in the tradition of Hebrew text and also in the tradition of translations of Hebrew text. The words ABD, HKM and reference to Edom thus are specially important in the Obadiah 8. These meticulous considerations now show clearly, that such descriptions here unmistakably describe wisdom that is connected to water bowls and water vessels, and this is now in the Translation 2008 followed in detail.
This comprehension of the words of Obad 8 writing of HABDTJ HKMJM MADWM in the context of the Obadiah 8 is further supported with more considerations of the translation traditions of the other words of the Obadiah 8 that in Hebrew Bible writes
HLWA BJWM HHWA NAM JHWH WHABDTJ HKMJM MADWM WTBWNH MHR YSW. The concluding words of TBWNH MHR YSW now are to be considered, comparing with ancient traditions of interpreting these words of Hebrew Bible. Usually these words are comprehended to describe destruction of understanding from the mountain of Esau. However, such comprehension is based here on vocalisation mehar of the consonants MHR of Hebrew Bible; but easily found is the also usual vocalisation maher, and THIS vocalisation rather denotes clear and specially good understanding (often in Greek Bible such maher words translated OKSUS). Clearly in this context reading such vocalisation maher is very important possibility, because this MHR here is connected with the TBWNH that does denote understanding and comprehension. Importantly, the TBWNH is written also in Obad 7 AJN TBWNH BW, the AJN word of Hebrew Bible also often denoting cleverness and good comprehension. Also in the Prov 22:29 is written HZJT AJS MHJR BMLAKTW LPNJ MLKJM JTJZB BL JTJZB LPNJ HSKJM, the following 23:1 emphasising understanding (BJN) KJ TSB LLHWM AT MWSL BJN TBJN AT ASR LPNJK where the words BJN TBJN emphasising in this Prov 23:1 the understanding and this directed to the clever AJS MHJR! (Of course, furthermore, the MLAKTW in Prov 22:29 is comparable with the word YSH denoting doing and making). The traditions of translations of these words further emphasise here describe reading. Greek translation here writes KAI SUNESIN EKS OROUS ESAU. Here is usually read OROS denoting “mountain, hill” that is very usual meaning of the Greek, this being based on vocalisation mehar. However, the Greek OROS does very often ALSO mean “definition”, “rule, standard, measure” and also “bondary, boundaries”. THIS usual meaning of Greek OROS is actually very much describing cleverness and special wisdom and THIS meaning of the Greek OROS is thus substantially understandable being good rendering of Hebrew maher denoting cleverness and clever doings! (Importantly, Philo of Alexandria writes interesting interpretation of traditions of Edom in Quod Deus, and notoriously enough, Philo there writes important study of these Greek words OROS denoting mountains AND definitions, standards and rules and clever understanding!) Reading of the Targumic translation further supports these notices, Targum here translating WKL GBR DBJH SWKLTNWTA MKRKA DYSW. Easily was noticed that Semitic texts wrote very similarly the preceding words of Obad 8 describing Edom, HKM and ABD- but in these following words much more interpretations now are found. Targum here notoriously translates the TBWNH of Hebrew Bible with word SWKLTNWTA Importantly, such SKL words in Targum denote “to be bright”, “to look at, observe” and “to reflect, see clearly” (J 990). These words thus describe looking and something bright- and in the Targum XII Prophets the SKL does translate also the NBT words denoting seeing, watching and observing in Hab 1:3, Hab 1:5, Jona 2:5 and Zeph 12:10; and SKL in Targum XII Prophets translates also the BJN in Hos 4:14 and Micah 4:12 (see Concordance A. Houtman II, 293-4). Importantly, here the Targumic translation emphasises the idea of KL included in the SWKLTNWTA writing the WKL GBR DBJH, thus more noticing all those in whom is cleverness, although such WKL GBR neither is supported in Hebrew Bible nor in Greek translation tradition. In the Targumic tradition such KL here clearly alerts Readers to consider KL vessels and good understanding SWKLTNWTA, understanding and vessels. Especially, the readers of Targumic Translation here very much considered such SKL good comprehension and watching specifically connected to vessels, because this Targumic text writes WKL GBR DBJH SWKLTNWTA MKRKA where the word KL denoting vessels is emphasised in the words KL and SWKLTNWTA and importantly, the word MKRKA also clearly refers to KWR bowls and vessels in Targumic writing (selection of the KRKA is here important, the MTWRA also occurs in the Mss., but here the KRKA is more supported in the Mss.)! Thus this Targumic writing unmistakably emphasises such good comprehension connected to waters and water containers, emphasising word KL and KWR denoting bowls and vessels.
Indeed, the beginning of the Obad 8 very clearly alerts Readers to considering prophesy from bowls of fire, writing HLWA BJWM HHWA NAM JHWH in the Hebrew Bible (importantly, the ancient Mur XII supports this reading). This writing of the BJWM connected with divine Neum prophesies unmistakably alerted Readers to consider lamp bowls because of the truly famous similarity of Hebrew word Jom denoting light and lamps and Jam denoting waters, water vessels (and seas); and in ancient world, glass lamps were glass vessels mostly filled with water for cooling purposes, with thin oil film floating for nourishing the flame. Many of ancient Readers knew (and practised) the ancient lecanomancy, prophesying with lamp bowls (in Hellenistic context amply described in the PGM) and these ancient Readers straightforwardly in this Obad 8 recognised clear and unmistakable reference to divine prophesies from lamp bowls, finding here the Hebrew writing of BJWM and Neum JHWH. Also Greek translation supports this straightforwardly, writing EN EKEINE TE HEMERA LEGEI KURIOS, this easily identified to describe divine utterances coming from lamp vessel called HEMERA; but this meaning is currently often obscured when comprehending the EN EKEINE TE HEMERA being a part of the words of prophesy uttered by deity; but CLEARLY the EN EKEINE TE HEMERA LEGEI KURIOS here describes that the HEMERA lamp-vessel is the special place and device whereby deity is uttering the prophesies- thus this Obad 8 is unmistakably very clear description of divine prophesies coming from lamp-vessel HEMERA. Readers of Targumic translation very clearly read here of HLA BYDNA HHWA AMR JWJ; this is unmistakable statement that deity is uttering prophesies by the means of bowls and vessels, the YDN (J 1044-5) denoting something that is round, and something that surrounds, the YJDN denoting special times and periods (J 1067); and the selection of this YDNA in Targumic translation is further emphasised because the Syriac translation more follows Hebrew Bible writing BJWMA. The Targumic YDNA thus is very important, designating here in Obad 8 with much emphasis prophesies from vessels and bowls. Thus is arrived to the Translation Pasi K. Pohjala 2008 of this writing of Obadiah 8.
OBADIAH 9-10, New Modernised Translation by Pasi K. Pohjala 2008,
with Commentary by Pasi K. Pohjala 2010
“and the hajjot of mighty size (GBR) of Teman style visions (temunot) in the water bowl (maajan) become to knowledge (KR) in the keen seeing (MHR) fire-flame, for reflections (YS) in the clearness (NQ) of the waters (TL) (10) the knowledge (MH) coming from the molten material (MS), the qualities, by Jacob style is the cup examination (KS) for the knowledge in the container Olam vessel” Translation of Pasi K. Pohjala 2008 of Obadiah 9-10
COMMENTARY The Obadiah 9-10 in the Hebrew Bible write that
WHTW GBWRJK TJMN LMYN JKRT AJS MHR YSW MQTL
MHMS AHJK JYQB TKSK BWSH WNKRT LYWLM
This statement of Obadiah 9-10 deserves truly detailed study and much consideration. This statement in Hebrew Bible writes words GBR, Teman or Temunot visions, KR word referring to bowls and containers, MHR noticing cleverness and the MQTL where is the very important word TL denoting Til bowl divinations found. Importantly, here is the word YSW written that usually is seen to denote name “Esau” in this tractate of Edomite Wisdom reflecting Wisdom of Petra and cult of ancient Nabataeans especially in cult of Petra. The Obad 10 then furthers importance of these statements, writing further such words of KS so often referring to cups and cup examinations and further repeating the word KR in this context. Even if being concise statement, this Obad 9-10 clearly thus contains many very important words. The writing of Obad 9 in Hebrew Bible commences, of course, with the WHTW GBWRJK where Readers undoubtedly also considered the HTM denoting seals and making impressions of seals, thus picture-making, such Hebrew expression alerting Readers to consider making enlargened visions (gibbor). Such word HT in the Hebrew Bible such writing of traditions of “Esau” further refer to histories noticing that Esau’s wives were daughters of Hittites, so noticed in Gen 26:34 (WJHJ YSW BN ARBYJM SNH WJQH ASH AT JHWDJT BT BARJ HHTJ WAT BSMT BT AJLN HHTJ in Hebrew Bible). Centrally deserves attention writing of the word TL in Hebrew Bible, the truly important word noticing Til cup and bowl divinations (lecanomancy, although the TL words, of course, do have other meanings in Biblical Hebrew). In THIS context of Obadiah 9-10 it is important to read the WHOLE context to comprehend writing of this TL word. Thus THIS context of Obadiah 9-10 very clearly leads Readers to consider TL written HERE in its specific meaning of denoting Til cup divinations and bowl divinations, because HERE the Obad 9-10 writes many such words, noticing thus KS word usually denoting cups, and KR words noticing usually understanding and, interestingly, also noticing usually KR bowls and containers. Easily thus Readers here find in this Obad 9-10 that this text ITSELF so clearly leads Readers to consider bowl divinations and cup divinations. Importantly, also the Mur XII does support here reading the TL word, and Targumic translation preserved this word writing MQTWL. Often is found also in Targumic translation of Obadiah how the Targum famously attempts to preserve some words similar to the reading of Hebrew Bible, obviously because of their having been specially important and famous words, even if more interpreting some other statements and expressions in the Book. Targumic following of TL word thus emphasises the status of TL in THIS context of Obadiah 9-10 for ancient Readers. In the Targumic Translation is the TL- word written in statement MQTWL MHTWP AHWK JYQB that especially in THIS context of Obadiah alerts Readers to consider Targumic Translation of Obad 5 where is stated AM HTWPJN KQTWPJN ATW YLK that for Readers emphasise the TWP words in Targum, so also here in Obad 9-10; this is especially important, because thus Targumic Translation follows the Hebrew Bible writing TL word and then writes emphasised TWP word- the TWP words noticing springs, overflowing, bubbling up (see J 525) and thus also such TWP word in THIS Targumic translation emphasising the writing of Til cups and cup divinations. Furthermore, much attention deserves such writing in Targum MQTWL MHTWP because of their referring to QTLPTA letters (in one permutation of these letters), such QTLPTA notoriously transliterating to these Targumic Readers the truly central Greek KATA LEPTA or KATALEPSIS (see also J 1349 and Krauss-Loew), the very central Greek word for comprehension and perception, especially in this context importantly thus written with AJS Maher and KR words. The Targumic translation thus here writes delicate words describing understanding, perception and bowl divination. Greek translations here write of OPOS EKSARTHE ANTROPOS EKS OROUS ESAU DIA TEN SFAGEN when the Obad 9-10 are together read. The SFAGEN can denote here violence (cf. SFAZO), although it is important to consider AGGEION words denoting containers, the SF- emphasising their being spherical containers (in ancient Greek text actually is known bowl SFAGEION used for cult (see L-S 1737), thus importantly to think many contexts of writing of such SFAGEION bowl containers generally in Hellenistic texts to denote GENERALLY bowl containers). Thus also the Greek translations here refer to bowls and importantly write here of KALUPSEI word. The Hebrew text then continues writing of TKSK BWSH JYQB where is important to consider the words KS denoting cups and cup divination, the QB found in name Jacob denoting vats and bowls and specifically the Kab measures of volume and the BWS word so famous in the “Jabasa” discussions of Gen 1 and also in Jonah 2 where are waters and containment of waters so centrally described. Also in the current formulation of Obad 10 thus writing can be hear echo of the fundamental Gen 1:9 WJAMR ALHJM JQWW HMJM MTHT HSMJM AL MQWM AHD WTRAH HJBSH WJHJ KN, important words thus echoed are especially JQWW HMJM and the Jabasa. These descriptions are furthermore then important in the conclusion of Jonah 2, the 2:11 writing of WJAMR H’ LDG WJQA AT JWNH AL HJBSH. Also the word KR in this Obad 10 denotes containers and water containers. Targumic translation of Obadiah 10 writes MHTWP AHWK JYQB THPJNK BHTA WTSTJZJ LYLM. Importantly, the HTWP word in this context of translation of Obadiah was already found to refer to springs and overflowing containers, compared with the TWP words so central in Obad 5- and further is in this Targumic translation found now the THPJNK, such HPN noticing measures, handfuls and especially to famous Assyrian word HUPUNNU denoting bowls (J 492 BDB 342). The text of Obad 9-10 thus clearly is describing Wisdom and water containers, and water container divinations.
Parallels to these statements in Jeremiah 49 can easily be found, the prophesy concerning Edom actually so beginning noticing Teman in Jer 49:7
LADWM KH AMR H’ ZBAWT HAJN YWD HKMH BTJMN ABDH YZH MBNJM NSRHH HKMTM
This beginning of Jer 49:7 thus emphatically connects this Teman with Wisdom (Hokhmah). The prophesy concerning Edom concludes also thus emphatically writing of inhabitants of Edom and their mighty, writing in Jer 49:20 and 22, writing
LKN SMYW YZT-H’ ASR JYZ AL ADWM WMHSBWTJW ASR HSB AL JSBJ TJMN AM LWA JSHBWM ZYJRJ HZAN AM LA JSJM YLJHM NWHM and in 49:22 concluding
HNH KNSR JYLH WJRAH WJPRS KNPJW YL BZRH WHJH LB GBWRJ ADWM BJWM HHWA KLB ASH MZRH
These are concise statements in the Hebrew Bible, but these contain notoriously important words and descriptions. Well known is that the word TJMN here refers to Teman well famous in Edomite area for its wisdom, so known also in Hebrew Bible, and referring also to Temunot pictures and similitudes. It is, however, also notorious that the word Teman does not occur in the Targumic translation where more is referred to the mighty men of southern regions (DRWMA) that also is in geography of Palestine understandable considering thus areas south of main cities of Judah and Israel. This writing of Obadiah 9-10 continues Obad 8 writing of the AJS MHR YSW that already in commentary on Obad 8 was found to refer to someone specially clever, AJS Maher; thus this discussion of Obad 8 directly leads to considerations of Esau’s special wisdom, writing of AJS Maher YSW, this continuing Obad 8 writing of WTBWNH MHR YSW thus writing of TBWNH understanding. This statement of Obad 9-10 leads Readers directly to discussions concerning Wisdom and Wisdom traditions of Hebrew Bible and subsequent writings. The Jer 49:20 writes prophesy concerning Edom (AL ADWM), concerning inhabitants of Teman (AL JSBJ TJMN), and the Jer 49:22 writes concerning hearts of the “mighty” men (Gibborim) of Edom. Especially important here is noticing the word GBWRJK written here in Hebrew Bible. Notoriously, in this word can be found the GBR (Gibbor) well known Biblical word denoting giants and importantly thus written already in the episode of the Flood in Gen 6; and importantly, this word in Hebrew Bible alerts Readers also to consider word BRK in Hebrew. The famous beginning of History of Flood in Gen 6 writes concerning such Gibborim in Hebrew Bible that HMH HGBRJM ASR MYWLM ANSJ HSM, thus writing in Gen 6:4. The BRK is, of course, in Hebrew Bible somewhat usual word denoting blessing and water springs (thus understandably!), but the current context of finding letters BRK in this statement of Obadiah alerts Readers to more profound considerations concerning such BRK words. Importantly, the Targumic translation also emphasises writing here such GBR and BRK words, commencing Obad 9 with WJTBRWN GJBRK, where is found the GBWRJK of Hebrew Bible followed with the GJBRK, the Targumic translation thus also emphasising the BRK and GBR words. Targumic translation of Obad 9 further emphasises here the GBR word, further writing of GBRA DBJH ZWRKA, thus thrice in translation of Obad 9 writing references to GBR words (the Gibborim), even if Hebrew Bible writes AJS MHR (maher) thus writing of someone specially clever. The Targumic translation writing thus of the TBR word refers to breaking and breaching (J 1643) but also Readers consider the TBR-SBR words and thus consider SBR notorious plenitude and numerousness, this consideration thus here describing special numerousness of the “giants” Gibborim. It is well known in scholarly writing and so always in good commentaries commented that Obadiah has notoriously close parallel in Jeremiah 49- the parallels to Obadiah in Jeremiah 49 also in the current Commentary being detailed studied and much pondered. The Obadiah thus has very special relationship with such important writing in the Book of Jeremiah, Obadiah by some researchers considered to be re-telling of some statements thus found in Jeremiah 49. Thus it is important to consider more the Book of Jeremiah and well known traditions of Book of Jeremiah. Thus are Readers seriously alerted to considerations of the Book of Baruch that is in tradition of Greek Bible usually printed after Book of Jeremiah, although Hebrew Bible does not include this Book in the canonical writings. The Book of Baruch is relatively concise but often discussed Book of Biblical Wisdom tradition. Readers straightforwardly here notice that detailed studying and comparisons of these two Books, Obadiah and Book of Baruch, is directly important because of their belonging to prophetic and Wisdom literature associated with Book of Jeremiah. In the Book of Obadiah the currently studied Obad 9-10 now is especially easily found to write notably good parallels to Book of Baruch. Baruch 3:26 writes
EKEI EGENNETHESAN OI GIGANTES OI ONOMASTOI OI AP’ ARKHES GENOMENOI EUMEGETHEIS EPISTAMENOI POLEMON
This statement in Baruch 3:26 writes thus of the “giants” noticing also their having had special reputation and noticing their huge stature and their knowledge of art of war. Even if in Second Temple literature references to Giants and interpretations of Gen 6 are somewhat usual, especially in Enochite literature, such clear reference to Giants in this Biblical Book (or Apocryphal Book) deserves special attention. Importantly, Baruch 3:23-24 in THIS context also much writes of Teman, writing concerning Wisdom
OUDE EKOUSTHE EN KANAAN OUDE OFTHE EN THAIMAN OUTE HUIOI AGAR OI EKZETOUNTES TEN SUNESIN EPI TES GES OI EMPOROI TES MERRAN KAI THAIMAN OI MUTHOLOGOI KAI OI EKZETETAI TES SUNESEOS ODON TES SOFIAS OUK EGNOSAN OUDE EMNESTHESAN TAS TRIBOUS AUTES
This statements clearly parallel Obad 9-10. Here are noticed merchants of Merran and Teman (the place of “Merran” has been much discussed in history of studies of Book of Baruch from Kneucker onwards), such notice of merchants clearly being important also for considering of the Nabataean trade empire. Here Baruch 3:23-24 writes of SUNESIS understanding, and importantly, this Greek word is written also in LXX Obad 7-8 writing of OUK ESTI SUNESIS and SUNESIN EKS OROUS ESAU. Writing of the Giants in Baruch 3:26 with EGENNETHESAN OI GIGANTES OI ONOMASTOI is importantly paralleled in currently studied Obad 9 writing OI MAKHETAI SOU OI EK THAIMAN where is the Hebrew “GIBBOR” thus rendered with notice of warriors, this based on tradition knowing of the GIBBORIM Giants and their war-like character, this written also here in Baruch 3:26 OI GIGANTES...EPISTAMENOI POLEMON. Further parallels are easily found reading these Books. The name of Obadiah written in Hebrew is the YBD denoting also the Avoda, or worship of H’; and actually the Book of Baruch 1:3-6 very importantly commences with description of religious congregation gathering together for reading the Book and their having wept, fasted and prayed in this religious congregation, these being very clear and understandable descriptions of religious gathering for worship and thus very much reminding the “Avoda”. Importantly, here Baruch 1:3-5 emphasises READING the Book to HEARING of the members of this gathering, writing
KAI ANEGNO BAROUKH TOUS LOGOUS TOU BIBLIOU TOUTOU EN OSIN IEKHONIOU...KAI EN OSI PANTOS TOU LAOU...KAI EN OSIN TON DUNATON...
Such emphasising of religious congregation and their HEARING words of the Book recited to them very much parallels Obadiah referring to Avoda and especially such emphasising parallels Obadiah 1 commencing with writing of SHEMA traditions (Hebrew: SMWYH SMYNW; Greek: AKOEN EKOUSA). This emphasising of hearing further often occurs in the Book of Baruch. The name of Obadiah referring to Avoda is further importantly paralleled in many details of Book of Baruch. The Baruch 2:20 writes concerning KATHAPER ELALESAS EN KHEIRI TON PAIDON SOU TON PROFETON LEGON; and Commentaries here notice that Baruch 2:20 thus writes formula found also in Dan 9:6 whose Hebrew text writes of YBDJK HNBAJM where is the YBD found and thus name Obadiah paralleled. Importantly, also much of the ideas of the Book of Baruch such are defined, the Baruch 2:21-24 writing of ERGASASTHE and 2:22 EAN ME AKOUSETE TES FONES KURIOU ERGASASTHAI TO BASILEI BABULONOS and 2:23 emphasising word FONE (denoting voices and sounds), also 2:24 writing of OUK EKOUSAMEN TES FONES SOU ERGASASTHAI TO BASILEI BABULONOS. This Baruch 2:21-24 thus with special emphasis writes of ERGAZOMAI, AKOUEIN and FONE, and these clearly and unmistakably refer to traditions of YBD (name Obadiah) and its SHEMA traditions so emphatically beginning Obadiah 1. Further parallels are easily found. Obad 4-5 writes of EAN METEORISTHES OS AETOS KAI EAN ANA MESON TON ASTRON THES NOSSIAN SOU EKEITHEN KATAKSO SE, LEGEI KURIOS. This is much paralleled in Baruch 3:17 writing OI EN TOIS ORNEOIS TOU OURANOU EMPAIZONTES thus describing men in the heights living in realm of Falcons and eagles. So writes also Baruch 3:29 TIS ANEBE EIS TON OURANON KAI ELABEN AUTEN KAI KATEBIBASEN AUTEN EK TON NEFELON describing search for Wisdom, raising to heavens for grasping Wisdom and bringing Wisdom down from the realm of clouds. Furthermore, Baruch 3:13-19 writes of search for Wisdom, the 3:15 writing of TIS EUREN TON TOPON AUTES KAI TIS EISELTHEN EIS TOUS THESAUROUS AUTES POU EISIN OI ARKHONTES. Also the Obad 6 POS EKSEREUNETHE ESAU KAI KATELEMFTHE AUTOU TA KEKRUMMENA EOS TON ORION EKSAPESTEILAN SE. Furthermore, name PETRA is echoed in Baruch 3:30 TIS DIEBE PERAN TES THALASSES KAI EUREN AUTEN KAI OISEI AUTEN KRUSIOU EKLEKTOU where word PERAN in context of writing of wealths can echo then flourishing PETRA, so importantly noticed in Obad 3 (KATASKENOUNTA EN TAIS OPAIS TON PETRON). Furthermore, Baruch 3:33-34 writing of stars and their constellations is found to parallel the Obad 4 writing of stars and their places.
The Book of Baruch is notoriously famous for its emphasising written Book and written Law. Thus writes Bar 1:1 OUTOI OI LOGOI TOU BIBLIOU OUS EGRAPSEN BARPOUKH. The Bar 2:2 writes concerning KATA TA GEGRAMMENA EN TO NOMO MOUSE; and also 2:28 writing KATA ELALESAS EN KHEIRI PAIDOS SOU MOUSE EN HEMERA ENTEILAMENOU SOU AUTO GRAPSAI TON NOMON SOU ENANTION HUION ISRAEL. The Bar 4:1 is very famous for writing thus AUTE E BIBLOS TON PROSTAGMATON TOU THEOU KAI O NOMOS O HUPARKHON EIS TON AIONA. These statements of Book of Baruch emphasise writing in Book commandments of Law, and these statements have often been emphasised by Scholars being important descriptions of practises of Jewish religion in Second Temple times. Further very important writing in the Book of Baruch describes in terms of walking the practising of following of Law (cf. HLKH word). Baruch 2:10 thus writes OUK EKOUSAMEN TES FONES AUTOU POREUESTHAI TOIS PROSTAGMASIN KURIOU OIS EDOKEN KATA PROSOPON HEMON. Further writes Baruch 3:12-13 EGKATELIPES TES PEGEN TES SOFIAS TE ODO TOU THEOU EI EPOREUTHES KATOKEIS AN EN EIRENE TON AIONA noticing their having forsaken spring of Wisdom. Further writes Baruch many statements in terms of walking according to commandments; these statements importantly also parallel Philo of Alexandria’s writing in Quod Deus Immutabilis Sit concerning Israel’s walking along the King’s High Road, the Wisdom.
OBADIAH v.11-14 New, Modernised Translation by Pasi K. Pohjala 2008, with Commentary by Pasi K. Pohjala 2010.
Greek Bible writes in the Obadiah 11-14 the word EPI notably often. Thus writes Obad 11 of EPI IEROUSALEM EBALON KLEROUS
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.
COMMENTARY: The Obadiah 8 is importantly connected to the introducing v.1 because of this text emphasising the Hebrew word ABD that clearly echoes the name of the prophet Obadiah, written in Hebrew with consonants YBDJH. The vocalised form of the ABD in the v.8 writes, however, the Hif. form of the ABD whose vocalised writing id different from the vocalisation of the name Obadiah. This statement in Obadiah 8 especially connects this ABD with noticing of the Hokhmah Wisdom, writing in the Hebrew Bible words
HLWA BJWM HHWA NAM-JHWH WHABDTJ HKMJM MADWM WTBWNH MHR YSW
This writing in the Hebrew Bible writes importantly referring to wisdom Hokhmah, noticing the Edom and also refers to YSW that often is the name “Esau” of the brother of Jacob. For every attentive Reader thus is clear that this statement of Obadiah 8 includes specially important details of the Book of Obadiah, writing the word ABD echoing the name of Obadiah, writing of Wisdom Hokhmah and also writing word YSW that often refers to Esau. Importantly, also the Targumic translation of this Obadiah 8 writes very similar words, writing (ed. Sperber)
HLA BYDNA HHWA AMR JWJ WAWBJD HKJMJN MADWM WKL GBR DBJH SWKLTNWTA MKRKA DYSW
Attentive Readers here find that this Targumic translation writes very similar words WAWBDJ HKJMJN MADWM for the Hebrew Bible writing here the words WHABDTJ HKMJM MADWM, this selection of words in this tradition of Targumic translation emphasises some important ideas and words that were preserved in the process of translation that well known so often includes some interpretations and writes in many statements clear Midrashic interpretations. Furthermore, similarly writes the Syriac translation here with the words AWBD HKJMA MN ADWM. These traditions of Hebrew Bible, Targumic and Syriac translations thus emphasise these words in Obadiah 8 containing important ideas and words. Importantly, also the ancient MurXII supports reading these words here in Obadiah 8 (see Biblia Qumranica 3B). This is especially important for comprehending of the whole Book of Obadiah because the ABD word thus emphasised clearly recalls the name of this prophet Obadiah and this statement connects this ABD word with the Hokhmah Wisdom, also noticing Edom. The usual translations of the word ABD emphasise mostly different descriptions of ruin and destruction (see J 2-3 and BDB 2-3). The Greek translations here write that EN EKEINE TE HEMERA, LEGEI KURIOS, APOLO SOFOUS EK TES IDOUMAIAS KAI SUNESIN EKS OROUS ESAU, the Greek translations thus translating these words with APOLO SOFOUS EK TES IDOUMAIAS. The Greek APOLO of APOLLUMI usually is comprehended also denoting utter destruction and ruin, although the similarity of this APOLLUMI with the name of Apollo, God of Wisdom and prophecy is in THIS context especially notable for the Readers fluent in many languages because the APOLLUMI is in this context of Obadiah connected with the word denoting “Wise”, SOFOS. The Greek translators thus here unmistakably alert ancient (and modern) Readers to consider this statement of SOFOS with comparison of the God Apollo, the God of prophecy and Wisdom. (In the Greek translations such writing of APOLLUMI in this text is well attested in the Mss., thus Ed. Gottingensia). Important further comprehension is easily found with comparing also this important statement of Obadiah 8 with its parallel in Jeremiah 49 in the prophecy of Edom, the 49:7-8 is easily discovered thus to write very close parallel to this text of Obadiah 8, the Jer 49:7-8 writing in Hebrew Bible
LADWM KH AMR H’ ZBAWT HAJN YWD HKMH BTJMN ABDH YZH MBNJM NSRHH HKMTM
This statement of Jeremiah 49:7 writes clear parallel to here studied Obadiah 8, emphasising the ABD, HKMH and Edom. Thus is easily here found the word ABDH YZH MBNJM especially in this text of Jeremiah 49:7 compared with NSRHH HKMTM, this parallel text in Jeremiah 49 thus emphasising comparison of the ABD and NSRHH words. The writing of the NSRHH in this Jer 49:7 alerts Readers to considering of words NSR, SR and SRH in Biblical Hebrew and Targumic translations. Thus are found references to NSR word denoting large birds, often denoting Falcon (cf. in Egyptian culture the Horus) and reference also to the SR bowls and vessels. These references are actually very important in the specific context of book of Obadiah. The Hebrew Bible writes in Obad 4 AM TGBJH KNSR (similarly its Targumic translation). Already is studied the very important beginning of the Book of Obadiah, the Obad 1 writing the very important SHEMA tradition LADWM SMWYH SMYNW MAT H’ WZJR BGWJM SLH in Hebrew Bible, and importantly Targumic translation comprehends this SMWYH with word BSWRA writing in Obad 1 LADWM BSWRA SMYNA MN QDM JWJ WAZGD BYMMJA SLJH. The SJR tradition thus is important in the tradition of Book of Obadiah, and the SJR importantly well known refers to bowls and vessels (cf. the previous studies of the Obadiah 1). Thus is here easily arrived to enhanced comprehension of this statement of Obadiah 8 writing in Hebrew Bible that WHABDTJ HKMJM MADWM; the comparison with its clear parallel in Jeremiah 49:7 alerts Readers of ABDH YZH MBNJM NSRHH HKMTM alerts of the comparison of ABD with NSRHH in the Hebrew Bible, thus alerting of comparison of ABD with SJR words denoting bowls and vessels. This is, of course, somewhat easily comprehensible noticing that ABD in the Wisdom literature of Hebrew Bible often denotes the “place of destruction, ruin, Abaddon” that is comprehended to be some specific place. Attentive Readers easily find interesting reference to such Abaddon or Abyssos also in the Book of Jonah, the LXX Jonah 2:6 writing of Abyssos full of water
PERIEKHUTHE HUDOR MOI EOS PSUKHES
ABUSSOS EKUKLOSEN ME ESKAHTES
EDU E KEFALE MOU EIS SKHISMAS OREON
Interestingly, LXX Jonah 2:3 writes
EBOESA EN THIPSEI MOU PROS KURION TON THEON MOU KAI EISEKOUSEN MOU EK KOILIAS ADOU KRAUGES MOU EKOUSAS FONES MOU
This statement is interestingly echoing LXX Jer 30:15 (of Jer 49:21, the Jer 49 containing clear parallels with Book of Obadiah) that
APO FONES PTOSEOS AUTON ESEISTHE E GE KAI KRAUGE SOU EN THALASSE EKOUSTHE
These texts of Jonah 2:1-3 and Jer 49:21 thus are interestingly comparable with the ABD tradition of Obadiah 8 and with the important beginning of the Book of Obadiah. The Hebrew text, Targumic translation and Syriac translation thus emphasise in this Obadiah 8 the words of Hokhmah Wisdom (or Hachamim), ABD and reference to Edom, preserving these words in the tradition of Hebrew text and also in the tradition of translations of Hebrew text. The words ABD, HKM and reference to Edom thus are specially important in the Obadiah 8. These meticulous considerations now show clearly, that such descriptions here unmistakably describe wisdom that is connected to water bowls and water vessels, and this is now in the Translation 2008 followed in detail.
This comprehension of the words of Obad 8 writing of HABDTJ HKMJM MADWM in the context of the Obadiah 8 is further supported with more considerations of the translation traditions of the other words of the Obadiah 8 that in Hebrew Bible writes
HLWA BJWM HHWA NAM JHWH WHABDTJ HKMJM MADWM WTBWNH MHR YSW. The concluding words of TBWNH MHR YSW now are to be considered, comparing with ancient traditions of interpreting these words of Hebrew Bible. Usually these words are comprehended to describe destruction of understanding from the mountain of Esau. However, such comprehension is based here on vocalisation mehar of the consonants MHR of Hebrew Bible; but easily found is the also usual vocalisation maher, and THIS vocalisation rather denotes clear and specially good understanding (often in Greek Bible such maher words translated OKSUS). Clearly in this context reading such vocalisation maher is very important possibility, because this MHR here is connected with the TBWNH that does denote understanding and comprehension. Importantly, the TBWNH is written also in Obad 7 AJN TBWNH BW, the AJN word of Hebrew Bible also often denoting cleverness and good comprehension. Also in the Prov 22:29 is written HZJT AJS MHJR BMLAKTW LPNJ MLKJM JTJZB BL JTJZB LPNJ HSKJM, the following 23:1 emphasising understanding (BJN) KJ TSB LLHWM AT MWSL BJN TBJN AT ASR LPNJK where the words BJN TBJN emphasising in this Prov 23:1 the understanding and this directed to the clever AJS MHJR! (Of course, furthermore, the MLAKTW in Prov 22:29 is comparable with the word YSH denoting doing and making). The traditions of translations of these words further emphasise here describe reading. Greek translation here writes KAI SUNESIN EKS OROUS ESAU. Here is usually read OROS denoting “mountain, hill” that is very usual meaning of the Greek, this being based on vocalisation mehar. However, the Greek OROS does very often ALSO mean “definition”, “rule, standard, measure” and also “bondary, boundaries”. THIS usual meaning of Greek OROS is actually very much describing cleverness and special wisdom and THIS meaning of the Greek OROS is thus substantially understandable being good rendering of Hebrew maher denoting cleverness and clever doings! (Importantly, Philo of Alexandria writes interesting interpretation of traditions of Edom in Quod Deus, and notoriously enough, Philo there writes important study of these Greek words OROS denoting mountains AND definitions, standards and rules and clever understanding!) Reading of the Targumic translation further supports these notices, Targum here translating WKL GBR DBJH SWKLTNWTA MKRKA DYSW. Easily was noticed that Semitic texts wrote very similarly the preceding words of Obad 8 describing Edom, HKM and ABD- but in these following words much more interpretations now are found. Targum here notoriously translates the TBWNH of Hebrew Bible with word SWKLTNWTA Importantly, such SKL words in Targum denote “to be bright”, “to look at, observe” and “to reflect, see clearly” (J 990). These words thus describe looking and something bright- and in the Targum XII Prophets the SKL does translate also the NBT words denoting seeing, watching and observing in Hab 1:3, Hab 1:5, Jona 2:5 and Zeph 12:10; and SKL in Targum XII Prophets translates also the BJN in Hos 4:14 and Micah 4:12 (see Concordance A. Houtman II, 293-4). Importantly, here the Targumic translation emphasises the idea of KL included in the SWKLTNWTA writing the WKL GBR DBJH, thus more noticing all those in whom is cleverness, although such WKL GBR neither is supported in Hebrew Bible nor in Greek translation tradition. In the Targumic tradition such KL here clearly alerts Readers to consider KL vessels and good understanding SWKLTNWTA, understanding and vessels. Especially, the readers of Targumic Translation here very much considered such SKL good comprehension and watching specifically connected to vessels, because this Targumic text writes WKL GBR DBJH SWKLTNWTA MKRKA where the word KL denoting vessels is emphasised in the words KL and SWKLTNWTA and importantly, the word MKRKA also clearly refers to KWR bowls and vessels in Targumic writing (selection of the KRKA is here important, the MTWRA also occurs in the Mss., but here the KRKA is more supported in the Mss.)! Thus this Targumic writing unmistakably emphasises such good comprehension connected to waters and water containers, emphasising word KL and KWR denoting bowls and vessels.
Indeed, the beginning of the Obad 8 very clearly alerts Readers to considering prophesy from bowls of fire, writing HLWA BJWM HHWA NAM JHWH in the Hebrew Bible (importantly, the ancient Mur XII supports this reading). This writing of the BJWM connected with divine Neum prophesies unmistakably alerted Readers to consider lamp bowls because of the truly famous similarity of Hebrew word Jom denoting light and lamps and Jam denoting waters, water vessels (and seas); and in ancient world, glass lamps were glass vessels mostly filled with water for cooling purposes, with thin oil film floating for nourishing the flame. Many of ancient Readers knew (and practised) the ancient lecanomancy, prophesying with lamp bowls (in Hellenistic context amply described in the PGM) and these ancient Readers straightforwardly in this Obad 8 recognised clear and unmistakable reference to divine prophesies from lamp bowls, finding here the Hebrew writing of BJWM and Neum JHWH. Also Greek translation supports this straightforwardly, writing EN EKEINE TE HEMERA LEGEI KURIOS, this easily identified to describe divine utterances coming from lamp vessel called HEMERA; but this meaning is currently often obscured when comprehending the EN EKEINE TE HEMERA being a part of the words of prophesy uttered by deity; but CLEARLY the EN EKEINE TE HEMERA LEGEI KURIOS here describes that the HEMERA lamp-vessel is the special place and device whereby deity is uttering the prophesies- thus this Obad 8 is unmistakably very clear description of divine prophesies coming from lamp-vessel HEMERA. Readers of Targumic translation very clearly read here of HLA BYDNA HHWA AMR JWJ; this is unmistakable statement that deity is uttering prophesies by the means of bowls and vessels, the YDN (J 1044-5) denoting something that is round, and something that surrounds, the YJDN denoting special times and periods (J 1067); and the selection of this YDNA in Targumic translation is further emphasised because the Syriac translation more follows Hebrew Bible writing BJWMA. The Targumic YDNA thus is very important, designating here in Obad 8 with much emphasis prophesies from vessels and bowls. Thus is arrived to the Translation Pasi K. Pohjala 2008 of this writing of Obadiah 8.
OBADIAH 9-10, New Modernised Translation by Pasi K. Pohjala 2008,
with Commentary by Pasi K. Pohjala 2010
“and the hajjot of mighty size (GBR) of Teman style visions (temunot) in the water bowl (maajan) become to knowledge (KR) in the keen seeing (MHR) fire-flame, for reflections (YS) in the clearness (NQ) of the waters (TL) (10) the knowledge (MH) coming from the molten material (MS), the qualities, by Jacob style is the cup examination (KS) for the knowledge in the container Olam vessel” Translation of Pasi K. Pohjala 2008 of Obadiah 9-10
COMMENTARY The Obadiah 9-10 in the Hebrew Bible write that
WHTW GBWRJK TJMN LMYN JKRT AJS MHR YSW MQTL
MHMS AHJK JYQB TKSK BWSH WNKRT LYWLM
This statement of Obadiah 9-10 deserves truly detailed study and much consideration. This statement in Hebrew Bible writes words GBR, Teman or Temunot visions, KR word referring to bowls and containers, MHR noticing cleverness and the MQTL where is the very important word TL denoting Til bowl divinations found. Importantly, here is the word YSW written that usually is seen to denote name “Esau” in this tractate of Edomite Wisdom reflecting Wisdom of Petra and cult of ancient Nabataeans especially in cult of Petra. The Obad 10 then furthers importance of these statements, writing further such words of KS so often referring to cups and cup examinations and further repeating the word KR in this context. Even if being concise statement, this Obad 9-10 clearly thus contains many very important words. The writing of Obad 9 in Hebrew Bible commences, of course, with the WHTW GBWRJK where Readers undoubtedly also considered the HTM denoting seals and making impressions of seals, thus picture-making, such Hebrew expression alerting Readers to consider making enlargened visions (gibbor). Such word HT in the Hebrew Bible such writing of traditions of “Esau” further refer to histories noticing that Esau’s wives were daughters of Hittites, so noticed in Gen 26:34 (WJHJ YSW BN ARBYJM SNH WJQH ASH AT JHWDJT BT BARJ HHTJ WAT BSMT BT AJLN HHTJ in Hebrew Bible). Centrally deserves attention writing of the word TL in Hebrew Bible, the truly important word noticing Til cup and bowl divinations (lecanomancy, although the TL words, of course, do have other meanings in Biblical Hebrew). In THIS context of Obadiah 9-10 it is important to read the WHOLE context to comprehend writing of this TL word. Thus THIS context of Obadiah 9-10 very clearly leads Readers to consider TL written HERE in its specific meaning of denoting Til cup divinations and bowl divinations, because HERE the Obad 9-10 writes many such words, noticing thus KS word usually denoting cups, and KR words noticing usually understanding and, interestingly, also noticing usually KR bowls and containers. Easily thus Readers here find in this Obad 9-10 that this text ITSELF so clearly leads Readers to consider bowl divinations and cup divinations. Importantly, also the Mur XII does support here reading the TL word, and Targumic translation preserved this word writing MQTWL. Often is found also in Targumic translation of Obadiah how the Targum famously attempts to preserve some words similar to the reading of Hebrew Bible, obviously because of their having been specially important and famous words, even if more interpreting some other statements and expressions in the Book. Targumic following of TL word thus emphasises the status of TL in THIS context of Obadiah 9-10 for ancient Readers. In the Targumic Translation is the TL- word written in statement MQTWL MHTWP AHWK JYQB that especially in THIS context of Obadiah alerts Readers to consider Targumic Translation of Obad 5 where is stated AM HTWPJN KQTWPJN ATW YLK that for Readers emphasise the TWP words in Targum, so also here in Obad 9-10; this is especially important, because thus Targumic Translation follows the Hebrew Bible writing TL word and then writes emphasised TWP word- the TWP words noticing springs, overflowing, bubbling up (see J 525) and thus also such TWP word in THIS Targumic translation emphasising the writing of Til cups and cup divinations. Furthermore, much attention deserves such writing in Targum MQTWL MHTWP because of their referring to QTLPTA letters (in one permutation of these letters), such QTLPTA notoriously transliterating to these Targumic Readers the truly central Greek KATA LEPTA or KATALEPSIS (see also J 1349 and Krauss-Loew), the very central Greek word for comprehension and perception, especially in this context importantly thus written with AJS Maher and KR words. The Targumic translation thus here writes delicate words describing understanding, perception and bowl divination. Greek translations here write of OPOS EKSARTHE ANTROPOS EKS OROUS ESAU DIA TEN SFAGEN when the Obad 9-10 are together read. The SFAGEN can denote here violence (cf. SFAZO), although it is important to consider AGGEION words denoting containers, the SF- emphasising their being spherical containers (in ancient Greek text actually is known bowl SFAGEION used for cult (see L-S 1737), thus importantly to think many contexts of writing of such SFAGEION bowl containers generally in Hellenistic texts to denote GENERALLY bowl containers). Thus also the Greek translations here refer to bowls and importantly write here of KALUPSEI word. The Hebrew text then continues writing of TKSK BWSH JYQB where is important to consider the words KS denoting cups and cup divination, the QB found in name Jacob denoting vats and bowls and specifically the Kab measures of volume and the BWS word so famous in the “Jabasa” discussions of Gen 1 and also in Jonah 2 where are waters and containment of waters so centrally described. Also in the current formulation of Obad 10 thus writing can be hear echo of the fundamental Gen 1:9 WJAMR ALHJM JQWW HMJM MTHT HSMJM AL MQWM AHD WTRAH HJBSH WJHJ KN, important words thus echoed are especially JQWW HMJM and the Jabasa. These descriptions are furthermore then important in the conclusion of Jonah 2, the 2:11 writing of WJAMR H’ LDG WJQA AT JWNH AL HJBSH. Also the word KR in this Obad 10 denotes containers and water containers. Targumic translation of Obadiah 10 writes MHTWP AHWK JYQB THPJNK BHTA WTSTJZJ LYLM. Importantly, the HTWP word in this context of translation of Obadiah was already found to refer to springs and overflowing containers, compared with the TWP words so central in Obad 5- and further is in this Targumic translation found now the THPJNK, such HPN noticing measures, handfuls and especially to famous Assyrian word HUPUNNU denoting bowls (J 492 BDB 342). The text of Obad 9-10 thus clearly is describing Wisdom and water containers, and water container divinations.
Parallels to these statements in Jeremiah 49 can easily be found, the prophesy concerning Edom actually so beginning noticing Teman in Jer 49:7
LADWM KH AMR H’ ZBAWT HAJN YWD HKMH BTJMN ABDH YZH MBNJM NSRHH HKMTM
This beginning of Jer 49:7 thus emphatically connects this Teman with Wisdom (Hokhmah). The prophesy concerning Edom concludes also thus emphatically writing of inhabitants of Edom and their mighty, writing in Jer 49:20 and 22, writing
LKN SMYW YZT-H’ ASR JYZ AL ADWM WMHSBWTJW ASR HSB AL JSBJ TJMN AM LWA JSHBWM ZYJRJ HZAN AM LA JSJM YLJHM NWHM and in 49:22 concluding
HNH KNSR JYLH WJRAH WJPRS KNPJW YL BZRH WHJH LB GBWRJ ADWM BJWM HHWA KLB ASH MZRH
These are concise statements in the Hebrew Bible, but these contain notoriously important words and descriptions. Well known is that the word TJMN here refers to Teman well famous in Edomite area for its wisdom, so known also in Hebrew Bible, and referring also to Temunot pictures and similitudes. It is, however, also notorious that the word Teman does not occur in the Targumic translation where more is referred to the mighty men of southern regions (DRWMA) that also is in geography of Palestine understandable considering thus areas south of main cities of Judah and Israel. This writing of Obadiah 9-10 continues Obad 8 writing of the AJS MHR YSW that already in commentary on Obad 8 was found to refer to someone specially clever, AJS Maher; thus this discussion of Obad 8 directly leads to considerations of Esau’s special wisdom, writing of AJS Maher YSW, this continuing Obad 8 writing of WTBWNH MHR YSW thus writing of TBWNH understanding. This statement of Obad 9-10 leads Readers directly to discussions concerning Wisdom and Wisdom traditions of Hebrew Bible and subsequent writings. The Jer 49:20 writes prophesy concerning Edom (AL ADWM), concerning inhabitants of Teman (AL JSBJ TJMN), and the Jer 49:22 writes concerning hearts of the “mighty” men (Gibborim) of Edom. Especially important here is noticing the word GBWRJK written here in Hebrew Bible. Notoriously, in this word can be found the GBR (Gibbor) well known Biblical word denoting giants and importantly thus written already in the episode of the Flood in Gen 6; and importantly, this word in Hebrew Bible alerts Readers also to consider word BRK in Hebrew. The famous beginning of History of Flood in Gen 6 writes concerning such Gibborim in Hebrew Bible that HMH HGBRJM ASR MYWLM ANSJ HSM, thus writing in Gen 6:4. The BRK is, of course, in Hebrew Bible somewhat usual word denoting blessing and water springs (thus understandably!), but the current context of finding letters BRK in this statement of Obadiah alerts Readers to more profound considerations concerning such BRK words. Importantly, the Targumic translation also emphasises writing here such GBR and BRK words, commencing Obad 9 with WJTBRWN GJBRK, where is found the GBWRJK of Hebrew Bible followed with the GJBRK, the Targumic translation thus also emphasising the BRK and GBR words. Targumic translation of Obad 9 further emphasises here the GBR word, further writing of GBRA DBJH ZWRKA, thus thrice in translation of Obad 9 writing references to GBR words (the Gibborim), even if Hebrew Bible writes AJS MHR (maher) thus writing of someone specially clever. The Targumic translation writing thus of the TBR word refers to breaking and breaching (J 1643) but also Readers consider the TBR-SBR words and thus consider SBR notorious plenitude and numerousness, this consideration thus here describing special numerousness of the “giants” Gibborim. It is well known in scholarly writing and so always in good commentaries commented that Obadiah has notoriously close parallel in Jeremiah 49- the parallels to Obadiah in Jeremiah 49 also in the current Commentary being detailed studied and much pondered. The Obadiah thus has very special relationship with such important writing in the Book of Jeremiah, Obadiah by some researchers considered to be re-telling of some statements thus found in Jeremiah 49. Thus it is important to consider more the Book of Jeremiah and well known traditions of Book of Jeremiah. Thus are Readers seriously alerted to considerations of the Book of Baruch that is in tradition of Greek Bible usually printed after Book of Jeremiah, although Hebrew Bible does not include this Book in the canonical writings. The Book of Baruch is relatively concise but often discussed Book of Biblical Wisdom tradition. Readers straightforwardly here notice that detailed studying and comparisons of these two Books, Obadiah and Book of Baruch, is directly important because of their belonging to prophetic and Wisdom literature associated with Book of Jeremiah. In the Book of Obadiah the currently studied Obad 9-10 now is especially easily found to write notably good parallels to Book of Baruch. Baruch 3:26 writes
EKEI EGENNETHESAN OI GIGANTES OI ONOMASTOI OI AP’ ARKHES GENOMENOI EUMEGETHEIS EPISTAMENOI POLEMON
This statement in Baruch 3:26 writes thus of the “giants” noticing also their having had special reputation and noticing their huge stature and their knowledge of art of war. Even if in Second Temple literature references to Giants and interpretations of Gen 6 are somewhat usual, especially in Enochite literature, such clear reference to Giants in this Biblical Book (or Apocryphal Book) deserves special attention. Importantly, Baruch 3:23-24 in THIS context also much writes of Teman, writing concerning Wisdom
OUDE EKOUSTHE EN KANAAN OUDE OFTHE EN THAIMAN OUTE HUIOI AGAR OI EKZETOUNTES TEN SUNESIN EPI TES GES OI EMPOROI TES MERRAN KAI THAIMAN OI MUTHOLOGOI KAI OI EKZETETAI TES SUNESEOS ODON TES SOFIAS OUK EGNOSAN OUDE EMNESTHESAN TAS TRIBOUS AUTES
This statements clearly parallel Obad 9-10. Here are noticed merchants of Merran and Teman (the place of “Merran” has been much discussed in history of studies of Book of Baruch from Kneucker onwards), such notice of merchants clearly being important also for considering of the Nabataean trade empire. Here Baruch 3:23-24 writes of SUNESIS understanding, and importantly, this Greek word is written also in LXX Obad 7-8 writing of OUK ESTI SUNESIS and SUNESIN EKS OROUS ESAU. Writing of the Giants in Baruch 3:26 with EGENNETHESAN OI GIGANTES OI ONOMASTOI is importantly paralleled in currently studied Obad 9 writing OI MAKHETAI SOU OI EK THAIMAN where is the Hebrew “GIBBOR” thus rendered with notice of warriors, this based on tradition knowing of the GIBBORIM Giants and their war-like character, this written also here in Baruch 3:26 OI GIGANTES...EPISTAMENOI POLEMON. Further parallels are easily found reading these Books. The name of Obadiah written in Hebrew is the YBD denoting also the Avoda, or worship of H’; and actually the Book of Baruch 1:3-6 very importantly commences with description of religious congregation gathering together for reading the Book and their having wept, fasted and prayed in this religious congregation, these being very clear and understandable descriptions of religious gathering for worship and thus very much reminding the “Avoda”. Importantly, here Baruch 1:3-5 emphasises READING the Book to HEARING of the members of this gathering, writing
KAI ANEGNO BAROUKH TOUS LOGOUS TOU BIBLIOU TOUTOU EN OSIN IEKHONIOU...KAI EN OSI PANTOS TOU LAOU...KAI EN OSIN TON DUNATON...
Such emphasising of religious congregation and their HEARING words of the Book recited to them very much parallels Obadiah referring to Avoda and especially such emphasising parallels Obadiah 1 commencing with writing of SHEMA traditions (Hebrew: SMWYH SMYNW; Greek: AKOEN EKOUSA). This emphasising of hearing further often occurs in the Book of Baruch. The name of Obadiah referring to Avoda is further importantly paralleled in many details of Book of Baruch. The Baruch 2:20 writes concerning KATHAPER ELALESAS EN KHEIRI TON PAIDON SOU TON PROFETON LEGON; and Commentaries here notice that Baruch 2:20 thus writes formula found also in Dan 9:6 whose Hebrew text writes of YBDJK HNBAJM where is the YBD found and thus name Obadiah paralleled. Importantly, also much of the ideas of the Book of Baruch such are defined, the Baruch 2:21-24 writing of ERGASASTHE and 2:22 EAN ME AKOUSETE TES FONES KURIOU ERGASASTHAI TO BASILEI BABULONOS and 2:23 emphasising word FONE (denoting voices and sounds), also 2:24 writing of OUK EKOUSAMEN TES FONES SOU ERGASASTHAI TO BASILEI BABULONOS. This Baruch 2:21-24 thus with special emphasis writes of ERGAZOMAI, AKOUEIN and FONE, and these clearly and unmistakably refer to traditions of YBD (name Obadiah) and its SHEMA traditions so emphatically beginning Obadiah 1. Further parallels are easily found. Obad 4-5 writes of EAN METEORISTHES OS AETOS KAI EAN ANA MESON TON ASTRON THES NOSSIAN SOU EKEITHEN KATAKSO SE, LEGEI KURIOS. This is much paralleled in Baruch 3:17 writing OI EN TOIS ORNEOIS TOU OURANOU EMPAIZONTES thus describing men in the heights living in realm of Falcons and eagles. So writes also Baruch 3:29 TIS ANEBE EIS TON OURANON KAI ELABEN AUTEN KAI KATEBIBASEN AUTEN EK TON NEFELON describing search for Wisdom, raising to heavens for grasping Wisdom and bringing Wisdom down from the realm of clouds. Furthermore, Baruch 3:13-19 writes of search for Wisdom, the 3:15 writing of TIS EUREN TON TOPON AUTES KAI TIS EISELTHEN EIS TOUS THESAUROUS AUTES POU EISIN OI ARKHONTES. Also the Obad 6 POS EKSEREUNETHE ESAU KAI KATELEMFTHE AUTOU TA KEKRUMMENA EOS TON ORION EKSAPESTEILAN SE. Furthermore, name PETRA is echoed in Baruch 3:30 TIS DIEBE PERAN TES THALASSES KAI EUREN AUTEN KAI OISEI AUTEN KRUSIOU EKLEKTOU where word PERAN in context of writing of wealths can echo then flourishing PETRA, so importantly noticed in Obad 3 (KATASKENOUNTA EN TAIS OPAIS TON PETRON). Furthermore, Baruch 3:33-34 writing of stars and their constellations is found to parallel the Obad 4 writing of stars and their places.
The Book of Baruch is notoriously famous for its emphasising written Book and written Law. Thus writes Bar 1:1 OUTOI OI LOGOI TOU BIBLIOU OUS EGRAPSEN BARPOUKH. The Bar 2:2 writes concerning KATA TA GEGRAMMENA EN TO NOMO MOUSE; and also 2:28 writing KATA ELALESAS EN KHEIRI PAIDOS SOU MOUSE EN HEMERA ENTEILAMENOU SOU AUTO GRAPSAI TON NOMON SOU ENANTION HUION ISRAEL. The Bar 4:1 is very famous for writing thus AUTE E BIBLOS TON PROSTAGMATON TOU THEOU KAI O NOMOS O HUPARKHON EIS TON AIONA. These statements of Book of Baruch emphasise writing in Book commandments of Law, and these statements have often been emphasised by Scholars being important descriptions of practises of Jewish religion in Second Temple times. Further very important writing in the Book of Baruch describes in terms of walking the practising of following of Law (cf. HLKH word). Baruch 2:10 thus writes OUK EKOUSAMEN TES FONES AUTOU POREUESTHAI TOIS PROSTAGMASIN KURIOU OIS EDOKEN KATA PROSOPON HEMON. Further writes Baruch 3:12-13 EGKATELIPES TES PEGEN TES SOFIAS TE ODO TOU THEOU EI EPOREUTHES KATOKEIS AN EN EIRENE TON AIONA noticing their having forsaken spring of Wisdom. Further writes Baruch many statements in terms of walking according to commandments; these statements importantly also parallel Philo of Alexandria’s writing in Quod Deus Immutabilis Sit concerning Israel’s walking along the King’s High Road, the Wisdom.
OBADIAH v.11-14 New, Modernised Translation by Pasi K. Pohjala 2008, with Commentary by Pasi K. Pohjala 2010.
Greek Bible writes in the Obadiah 11-14 the word EPI notably often. Thus writes Obad 11 of EPI IEROUSALEM EBALON KLEROUS
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