Dear Friends, what thinks Ovadiah when writing the famous Ovadja 5-6! These seem to specify further the activities of prophets-seers, ha Neviim. OBADIAH v.5-6 New, Modernised Translation of Pasi K. Pohjala 2008, and detailed Commentary of Pasi K. Pohjala 2010 “the vessel container (AM), it is hollow vessel being hollow container of waters (G, NBB) thus making water-reflections like LEKANE; such container vessel (AM) of Davidic style (DD) of evening like stretched figures (LL): that is how (AJK) such glass vessel (HL) makes the visions (demut) it is hollow of hollow container (G, NBB) that makes visions (demut), vessel for making visual forms (zura) in waters, in water-reflections (BA), thus such LEKANE glass vessel in its hollowness (SA) illuminates and magnified (YLL) 6) that is how were inquired (HPS) the reflections (YS) of that hollow container: such heaping (YM) in observations (ZPH) being stretched (NN)” (Translation of Obadiah 5-6 by Pasi K. Pohjala 2008). COMMENTARY In the Hebrew Bible the Obadiah 5-6 write words AM GNBJM BAW LK AM SWDDJ LJLH AJK NDMJTH HLWA JGNBW DJM AM BZRJM BAW LK HLWA JSAJRW YLLWT AJK NHPSW YSW MZPNJW This statement of Obadiah 5-6 commences notoriously writing of AM GNBJM BAW LK; these words of Hebrew Bible famously contain also the reading MG NBJM that refers to “magicians, the prophets”, the NBJM referring to Prophets and the word MG referring to magicians. We remember that in Jer 39:3, 13 written MG word usually is explicit translated to denote “magician”, the RB-MG there specifically referring to chief-soothsayer or chief of magicians in envoy of Nebuchadnessar (see BDB 550) thus noticed there NRGL SRAZR RB MG (Nergal Sarezer the chief magician, LXX writing of NAGARGASNASER RABAMAG ). Such occurrence of word MG currently acknowledged specifically in the Book of Jeremiah 39 is, of course, for specific importance for the current study of Obadiah 5-6 because the Jeremiah 49 writes a close parallel to this Obadiah 5-6, writing parallel to Obadiah 5 in Jer 49:9. Importantly, also Jer 49:9 writes the expression AM GNBJM. BLJLH HSHJTW DJM Attentive Readers thus referring to the Jer 39:3, 13 writing of the RB MG, the chief magician, surely reading this AM GNBJM pondered (and currently often do ponder) this statement describing “magicians, the prophets” or more generally magical practises of prophets Neviim. The Greek Bible here writes of EI KLEPTAI EISELTHON PROS SE that usually is comprehended to notice robbers and thieves. Rabbinical Scholars have notoriously devoted to these questions special attention, studying parallels to these expressions, these now noticed in the Masora. The Masora finds parallel to this in Job 37:13 where is, interestingly, written AM LSBT AM LARZW AM LHSD JMZAHW; and the Job 37 writes also traditions of attentive listening and hearing, the Job 37:2 SMYW SMWY BRGZ QLW where the SHEMA is emphasised much paralleling to Obad 1 writing of SMWYH SMYNW. Targumic translation here emphasises their special character writing in Obad 5 AM GNBJN ATW...YD DGNBW where the first expression contains MG NBJN this following MT and the second expression here noticing DG NBW where DG fish is also noticed. Furthermore, this description beginning Obad 5 is in THIS context comparing with Obad 4 that in Targumic translation writes AM TRJM KNSRA, this expression writing of the AM thus clearly referring to AM GNBJM commencing Obad 5, and such TRJM especially recalling the important spying work and observing TR of the Spies sent to the Land, such Targumic writings emphasising here notice of magicians, the prophets and generally their magical arts, and specifying them to be seers (the TR word of Targumic translation). Also the Hebrew Bible compares these expressions, writing of AM TGBJH KNSR...AM GNBJM BAW. For further comprehending these words, it is important to consider the parallel in Jeremiah 49:9 writing explicit AM GNBJM BLJLH HSHJTW DJM- the Jeremiah 39:3, 13 already was found writing of the chief magician RB MG and this expression in Jer 49:9 now writes of MG NBJM BLJLH. The Lajla denotes evening, evening time, occurrences of evening (e.g. the famous occurrence that shadows become longer when sun is setting) and Lajla notoriously also referring to some names of deities. In the Hebrew Bible Obad 5 writes of AM SDDJ LJLH, and Targum writes of AM BZWZJ LJLJA. The parallel of Jer 49:9 writing the LJLH directly connected to MG writing the AM GNBJM BLJLH thus emphasise studying of writings of BLJLH in Obad 5. Thus is noticed especially the AM BZWZJ LJLJA written in the Targumic translation where the BZWZ notices plunderers (J 152) but importantly such BZWZ also notices vessels and dishes (J 152) and generally ZJZ notices windows and parts of door frames (J 393). Thus are such MG NBJM, the “magicians-prophets” in these traditions clearly connected to vessels and dishes and seeing from vessels and dishes (lecanomancy). Even if the Lajla is somewhat usual word, it seems here very important to remind that one Nabataean deity was called ALILAT. Reading actually this writing of Targumic LJLJA to refer to this Nabataean deity ALILAT seems now much motivated in THIS context of Book of Obadiah because so clearly here are discussed magicians, prophets and seers. The Obad 3 was found to describe visual appearing of Nabataean deity DHUSHARA in likeness of Falcon in magnifying bowls, and now in Targumic translation of Obad 5 is found emphasised another Nabataean deity, ALILAT and magicians, prophets of this deity ALILAT. Targumic translation of this Obad 3-5 thus clarifies to attentive Readers that such visual appearance of Nabataean deity DHUSHARA in likeness of Falcon, so appearing in magnifying containers and bowls, was so appearing to magicians and prophets of deity ALILAT. The Obad 5 further writes in Hebrew Bible words AM BZRJM BAW LK HLWA JSAJRW YLLWT. Attentive Readers here find word ZR referring to Zura, specifically to ZURA- forms that often were noticed observed and seen in prophetical visions, and the BA whose form BBA so often denotes reflections, especially reflections from water. Readers of Hebrew Bible thus here find unmistakable reference to observation of forms in reflected visions. Importantly, Targumic translation writes here words AM HTWPJN KQTWPJN ATW YLK, and this can denote robbers coming in disguise of gatherers and pluckers- but attentive Readers here notice Targumic translation emphasising clearly the TWP letters. This is very important, because such TWP words notice details of water-containers, TPH noticing “extend, spread” and concerning containers describing “overflowing” (see BDB 381) and the TPP more noticing tripping (also BDB 381). Targumic translation thus describes to Readers situation of overflowing vats and utensils that make extending and spreading and thereafter importantly Targum continues in Obad 6 with clear descriptions of making searches, inquiries and revealing and comprehending the hidden. Targumic translation thus very emphatically here writes of making such searches and surveys making magnifying and spreading and thus revealing what is hidden, and notoriously Targum here ascribes such activity to magicians, prophets, bowl-visionaries (BZZJ) of Nabataean deity ALILAT. (Importantly, one visual appearance to them is the notorious appearance of deity DHUSHARAT in likeness of Falcon, seen in magnifying bowls, so described in Targumic translation of Obad 3). The Greek translations here write of EI TRUGETAI EISELTHON PROS SE; but considerable is also here the notorious word GETEIA noticing false prophesy and those making illusions (always compared with “right” prophets). This statement thus alerts readers to think of TRI-GETAI; and such statement of TRI-GETAI can be comprehended to refer to those making triple magnified illusions. (Importantly, GOETEIA well known word for “false” prophesy and mere illusion making, contrasted to “right” prophets and their prophesying. In the tradition of Mss. it is well thinkable that TRI-GETAI in some Mss. have early here been written but then, in some stage of copying, been altered to then conceived more acceptable reading TRUGETAI, achieved by slight change of letters. Importantly, such TRI-GETAI is very appropriate in prophetic text, noticing in Biblical tradition often the GOETEIA illusion making contrasted with “true” prophets. Thus also Greek Bible here is seen to notoriously referring to making magnified visions, magnified illusions. For further comparisons in the context of Hellenistic Jewush culture, it is important to notice that Philo of Alexandria in the Quod Deus Immutabilis Sit especially writes of Edom, Edomites, Seir and King’s High Road thus unmistakably referring to then well known geographical facts of then prosperous Nabataean empire. Many texts of Quod Deus have already been shown (and are further to be shown) in the current study to be commentaries and even paraphrases of statements in Book of Obadiah. For comprehending now studied Obad 5 writing of EI TRUGETAI EISELTHON PROS SE is now especially interesting to consider that in Quod Deus Philo usually refers to Edom with characterisation GEINOS (“earthly”) thus writing of GEINOS EDOM. Importantly, this TRUGETAI in Obad 5 is here specifically connected with Edom, because the Obad 6 writing of Esau- in the Biblical tradition (esp. Deut 1-2 and Gen 36) Edom is specifically noticed to be area of Esau, the brother of Jacob. Thus Philo writes in Quod Deus 166 EPI TOUTO MALISTA DUSKHERANAS O GEINOS EDOM DEDIE GAR PERI TES TON EAUTOU DOGMATON ANATROPES TE KAI SUGKHUSEOS; this statement notices the “earthly Edom” having much angered; and Philo here importantly writes of DUSKHERANAS O GEINOS EDOM where GEINOS, EDOM and importantly the DUS is written (referring also to “two”). Here the Quod Deus 167 quoted the important PARA TO OROS POREUSOMETHA, so central for the whole Book Quod Deus. Importantly, here Philo writes in Quod Deus 167 concerning making surveys and searches ORIKOS EKASTA SKOPEIN where reference to Obad 6 EKS-EREUNAO and KATA-LAMBANO can be seen. Importantly, the Obad 7 continues writing of EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU, such writing of EOS TON ORION clearly further emphasising Philo’s here referring to such in writing ORIKOS and emphasising the quotation of PARA TO OROS POREUSOMETHA or PARELEUSOMETHA. Furthermore, Quod Deus 180 writes of GEINOS EDOM writing that O MEN OUN GEINOS EDOM TEN OURANION KAI BASILIKEN ARETES ODON EPIFRATTEIN AKSIOI. Importantly, here Philo in Quod Deus 181 emphasises prophet Balaam (Num 22) being among such Edomite group, emphasising that Balaam followed false prophesying (OIONOIS KAI PSEUDESI MANTEIAIS EPOMENOS), this much referring to GOETEIA false prophesying. Importantly, Philo writes in Quod Deus 148 concerning the “earthly Edom” specifically thus describing the king of all that is good in appearance PROS TON BASILEA TON FAINOMENON APANTON AGATHON TON GEINON EDOM ONTOS GAR TA TO DOKEIN AGATHA PANTA GEINA, the words FAINEIN and DOKEIN here emphasising such things being good merely in their appearance. Also this is written in Philonic interpretation of PARA TO OROS PARELEUSOMETHA, this further emphasising connecting to the Obad 7 EOS TON ORION EKSAPESTEILAN SE PANTES OI ANDRES TES DIATHEKES SOU. Already the Quod Deus 144 emphasises O GEINOS EDOM. Thus Philo especially emphasises in the Quod Deus Immutabilis Sit writing of GEINOS EDOM; this is especially notable because Philo only very seldom elsewhere writes concerning Edom and Edomites. Notably, the other mentions of Edom in Posteritate 101 and Migratione 146 also mention “earthly Edom”, so in discussions exhorting to proceeding straight along the King’s Road, virtues, that are means between excesses. These discussions specify Israel’s right comprehension and seeing, so that contrast to GEINOS EDOM in these mentions much refers to famous GOETEIA denoting false prophesying. The Obad 6 writes that AJK NHPSW YSW NBYW MZPNJW in the Hebrew Bible. This writes importantly words of HPS and ZPH that emphasise for Readers this text considering making searches and making visions. Targumic translation here writes of AJKDJN ATBLJS YSW ATGLJW MTMWRWHJ. Such BLS word in Targumic translation notices making examinations and making searches (J 175) thus much similarly to Hebrew Bible here writing of HPS for making searches and examinations. Greek bible here writes of POS EKSEREUNETHE thus writing of EKSEREUNAO for making searches and surveys. These notices written following the Obad 5 writing of prophets, magicians, and their visioning thus further continues and specifies this text writing of visioning activity of prophets-magicians. It is, of course, to be remembered that the whole Book of Obadiah begins in Hebrew Bible with HZWN YBDJH this emphasising HZWN vision of Obadiah, thus also Greek Bible emphasising ORASIS ABDIOU where vision of Obadiah thus is noticed. However, Targumic translation commences with NBWAT that more generally refers to prophesy of Obadiah. These texts specify that thus is done revealing of hidden and concealed, Targum writing of ATGLJW MTMWRWHJ where the TMWR notices hiding place and hiddenness and this statement thus emphasising becoming revealed from being hidden. So writes also Greek translation emphasising here notoriously that KATELEMFTHE AUTOU TA KEKRUMMENA where the KATALAMBANEIN following usual Greek writing notices clearly working of AISTHESIS, something becoming perceived by senses or more noetically, something becoming comprehended (after the sense-data have been somehow comprehended by intellect); the KATALAMBANEIN and KATALEPSIS in THIS context of Obad 6 clearly are written in their usual Greek epistemological sense. Thus Greek translation here notices how that what was hidden became perceived and comprehended. This text of Obadiah 5-6 thus emphatically describes how the prophets-magicians of (of Nabataean deity ALILAT, so Targum) make visions and thus make revelations, revealing hidden so that it becomes perceived and known.
