Tuesday, 18 December 2012

Dear Readers, today's posts are publishing of my, Pasi K Pohjala's NEW BOOK, Commentary of Bible Book of Malachi, VERRE ET BIBLE TWELVE whose FIRST EDITION TODAY December 18, 2012, is published to ALL READERS for more enjoyful Holiday time, or Christmas time, or Saturnalia time.!!!! (The Book in Word format is of 25 pages, and here today's posts publish the text of this Book VERRE ET BIBLE, of Biblical Navigating with Compass and seeing Lighthouses, in seafaring and land travel!! Happy Holidays to every Reader!!! Pasi K. LIGHT GIVING VIRTUE now specifies much also Philo’s writing of EIS TEEN ARETEES ATRAPON ELTHOON in Migr 128- LIGHT OF VIRTUE DEPICTS TO TRAVELLER THE PROPER PATH, something as if the LIGHT OF LIGHT-HOUSE depicts to sailors. Writing this beautiful and philosophically especially developed interpretation in De Migratione, Philo of Alexandria certainly contemplated also those evening moments when he was arriving at the Alexandrian harbour in the ship so securely guided by the light of the ancient famous PHAROS lighthouse. Every sailor so strictly tries to keep to the proper route indicated by the light of lighthouse, without deviating to right or left- and this is specifically by Philo indicated in writing of ATRAPOS in Migr 140 in words SPOUDAZETO D’ O NOUS MEE MONON ANENDOTOOS KAI EUTONOOS HEPESTHAI THEOO (dat), ALLA KAI TEEN EUTHEIAN ATRAPON HIENAI PROS MEEDETERA NEUOON, MEETE TA DEKSIA MEETE TA EUOONUMA We clearly find that Philo of Alexandria here interprets the ATRAPOS path of travelling of Abraham especially referring to circumstances of seafare and navigating. Actually notoriously interesting comparison to the comparison of virtue with sparks in Philo’s Migratione 123 is found in New Testament Epistle of James. Notoriously, there the discussion is explicit considering seafare and methods of directing ships. Thus we read in James 3:4-6a that EI DE TOON HIPPOON TOUS KHALINOUS…IDOU KAI TA PLOIA TEELIKAUTA ONTA KAI HUPO ANEMOON SKLEEROON ELAUNOMENA METAGETAI HUPO ELAKHISTOU PEEDALIOU HOPOU HE ORME TOU EUTHUNONTOS BOULETAI OUTOOS KAI HE GLOOSSA MIKRON MELOS ESTIN KAI MEGALA AUKHEI IDOU HEELIKON PUR HEELIKEEN HULEEN ANAPTEI Here is wondered that ships can be directed with a quite small rudder where the captain wishes, even if ships are so large and tossed in fierce winds; and so is noticed how even small fire can kindle a huge amount of material. Comparison with the Migratione 123 of smallest remnants of virtue with very small sparks thus is interesting- this writing of Epistle of JAMES here so descriptively writes of steering a ship. Also it is worth noticing James 1:6 writing of a ship being tossed amidst wind and waves; and notoriously James 1:17 writes of TROPEES APOSKIASMA that now is apparently interesting in considerations how ATRAPOS path is depicted and indicated with the light and reflected light from lighthouse that guides travellers indicating the safe path. Notoriously, JAMES 2:1ff describes how people gather to Synagogue gathering, and the 4:13 describes plans of ancient travelling merchants to travel to some town and there do business for some time. In the current study we also notice that Old Testament Book of Malachi 3 so emphasises how ELIAH is to come and do SWB- directing the route (especially we emphasise in this study that ELIAH doing SWB directing is cleverly using compass) and notably the conclusion of this Epistle of JAMES notices coming of prophet ELIAH in 5:17-18 and the 5:19 then emphasises to Readers to keep following the path of truth (ADELFOI MOU, EAN TIS EN HUMIN PLANETHE APO TEES ALETHEIAS KAI EPISTREPSEE TIS AUTON). This writing of Epistle of JAMES 5:4 has really good knowledge of the damned usual practises of rich people in ancient times and in modern times of leaving wages unpaid and thus causing exceeding suffering for workers and their families: James describes how unpaid wages of workers are crying up to heavens, and that this cry frighteningly comes to hearing of LORD ALMIGHTY: IDOU O MISTHOS TOON ERGATOON TOON AMEESANTOON TAS KHOORAS HUMOON O APESTEREEMENOS AF’ HUMOON KRAZEI, KAI AI BOAI TOON THERISANTOON EIS TA OOTA KURIOU SABAOOTH EISELEELUTHASIN. James describes how those rich gather in their stores in times of harvest- but James warns that their riches rotten and are frightening witnesses against such unjust capitalists. We find interesting Philonic interpretation of the episode of the Sea of Reeds in De Vita Mosis 1. For the current study of ATRAPOS paths is notoriously important writing in Moses 1:165-166 where Philo especially notices walking along ATRAPOS path being directed and guided by the famous Pillar of Light that revealed towards Israelites guiding light but towards pursuing Egyptians that Pillar of Light merely appeared as cloud and darkness. Thus we read in 1:165 that EKTRAPOMENOS OUN TEEN EP’ EUTHEIAIS EGKARSION ATRAPON EUROON KAI NOMISAS KATATEINEIN AKHRI TEES ERUTHRAS THALATTEES ODOIPOREIN EERKHETO Philo then re-tells to his audience the Biblical description of the light emitting cloud that guided the path of Israelites in their travel NEFELEE GAR EIS EUMEGETHEE KIONA SKHEMATISTHEISA PROEEI TEES PLEETHUOS HEEMERAS MEN HELIOEIDES EKLAMPOUSA FEGGOS, NUKTOOR DE FLOGOEIDES HUPER TOU MEE PLAZESTHAI KATA TEEN POREIAN, ALL APLANESTATO (dat) EPESTHAI HEEGEMONI HODOU This guiding miracle especially was there to guide Israelites accurately so that they might not err in their journeying (HUPER TOU MEE PLAZESTHAI KATA TEEN POREIAN), and this miraculous cloud-like appearance in day time emitted like sunlight but during night time that miracle emitted light more like from a mere flame; and such light appearance appeared proceeding in front of Israelites in their thus travelling. Thus in their journeying Israelites were following that really not at all erring guide who showed the way. This Philonic Midrashic re-telling of Biblical description of Israelites’ travelling is also of quite much historical importance, because usually in such Midrashic re-telling the description is re-told to audience with such words and references that they recognise from their practises and culture, so that often reading Midrashic re-telling we can quite much learn of really realistic details of life and practises of that particular audience. GREEK KATAIRO NOTICING ARRIVAL IN SAFE HAVEN We notice now more the statement EIS TO HIERON KATAIROUSIN OIA TINA KOINON HUPODROMON of Special Laws 1:69. The Greek KATAIRO noticing arriving to harbour now is notably similar with the KATHAIRO that notices making pure and purifying, and reading KATHAIRO we may remember possible references to usual meanings of KATAIRO, especially considering dialects and the fact that religious texts often include delicate nuances. Importantly, in New Testament writings the KATHAIRO is actually very usual and the KATHAIRO is very important word indeed generally describing the activity of Jesus of Nazareth. Thus New Testament readers always think of the healing activity of Jesus of Nazareth and his purifying people, especially purifying people from their sins. Apparently reading KATAIRO meanings into the KATHAIRO of New Testament would be quite interesting, noticing more how Jesus helped people to safe haven. We also should well remember that KATHAIRO purifying healing as such well could include bringing calmness to bodily states, even somewhat educated healers considering illnesses as extraordinary bodily states and excitation of bodily states so that important for healing was reconstitution of calm and more normal bodily states, thus more according to KATAIRO bringing to calmness, such as ship is brought to safe haven. Importantly, public activity of Jesus of Nazareth began with such KATHAIRO healings. Triple tradition in the Synoptic Gospels tell of healing of a man with leper, in beginning of public activity of Jesus; and in this episode importantly is noticed how Jesus thus encouraged this healed to arrive and encounter a HIEROS priest. This episode thus notices KATHAIRO and encountering HIEROS priest, reminding KATHAIRO, KATAIRO and that HIEROS Temple also is a safe haven. We red Matthew’s version in Matthew 8:1-4 where this healing miracle is importantly the very first action that Jesus did after his central Sermon on the Mount. Thus is this episode Matthew 8:1-4 placed in very important place, noticing the beginning of concrete public activity of Jesus, after his important teaching Sermon on the Mount, written down in Matthew 5-7. Thus this important beginning of Jesus’ public activity told in Matthew 8:1-4 is placed in very important place and this episode thus deserves much detailed consideration. Importantly, this tradition is a triple tradition of Gospels, all three Synoptic Gospels (Mark, Matthew and Luke) telling this episode in beginning of his public activity. We notice that Matthew 8:2-3 writes how the leprous man had encountered Jesus; and then follows KURIE EAN THELEES DUNASAI ME KATHARISAI. KAI EKTEINAS TEEN KHEIRA EEPSATO AUTOU LEGOON THELOO, KATHARISTHETI. KAI EUTHEOOS EKATHARISTHE AUTOU HE LEPRA. This writing centrally considers the KATHAIRO and KATHARIZO. Importantly, the meaning of KATAIRO coming to safe haven and anchorage is actually prominent in THIS context, this episode notices much “going”. Matthew thus continues noticing how Jesus said to this healed HUPAGE SEAUTON DEIKSON TOO HIEREI (dat) KAI PROSENEGKE PERI TOU KATHARISMOU SOU A PROETAKSEN MOUSES The meaning coming to rest and bringing to rest, the meaning of KATAIRO, is now emphasised in noticing HUPAGE SEAUTON, encouraging the healed to GO. Importantly, thus Jesus of Nazareth encourages the healed to GO AND ENCOUNTER THE HIEROS Priest. We now well compare this with EIS TO HIERON KATAIROUSIN OIA TINA KOINON HUPODROMON of Special Laws 1:69 by Philo. Notably Jesus encourages the healed HUPAGE SEAUTON; this is notoriously similar to Philo’s here characterising Temple as safe haven in words OIA TINA KOINON HUPODROMON (Matthew and Mark 1:44 thus write of HUPAGE SEAUTON, this being in MSS well supported, and the HUP-AGO describing movement as the HUPO-DROMON where more is DRAMOUMAI noticed). Also it is quite worth noticing that in Matthew 8 the following healing miracle, healing of servant of the pious centurion, include woeful description of the illness HO PAIS MOU BEBLETAI EN TE OIKIA (dat) PARALUTIKOS, DEINOOS BASANIZOMENOS This Greek statement includes very tragic description of the very serious situation of the servant of that pious centurion noticing BALLOO and BASANIZOMENOS that describe his seriously tragic situation tossing in this illness. This is very vivid description of those violent symptoms of that tragic illness of this servant. Apparently healing of this illness also brought visible calmness to this servant, also this emphasising here considerations of KATAIRO bringing to calmness and peace. Actually the Gospels encourage Readers to consider such seafaring terminology of KATAIRO (bring to harbour or safe haven) in reading THIS healing miracle of KATHAIRO purifying the leprous man. This healing episode namely in Gospels immediately follows very important history of seafaring and sailing, the episode of calling of first followers Simon (and James and John, his companions) in episode describing their profession of boating and fishery. This is told in Luke 5:1-11 and immediately thereafter the Luke 5:12ff describes this KATHAIRO purifying healing of this leprous man, so that readers of Luke’s Gospel certainly consider seafaring terminology such as KATAIRO bringing to harbour still when reading of this KATHAIRO purifying healing. (We also notice such word play in Luke 5:3, Jesus was sitting on board and there teaching, KATHIZO; and also is noticed OOS DE EPAUSATO LALOON of cessation of his speaking.) In the Gospel of Luke this placing of this healing episode immediately after calling of Simon and first followers attests important doings of Luke’s redaction and thus emphasises connecting KATHAIRO purifying and KATAIRO bringing to peace and calmness. (Gospel of Mark 1:14-20 tells this episode of calling first followers and much later 1:40-45 writes this healing episode, so that there connecting is not so clear. Matthew 8 places this healing episode in very important place, the first action after Sermon on the Mount, and there comparison with BEBLEMENON and BASANIZOMENOS in following episode of healing of centurion’s servant emphasise considerations of bringing to calmness and peace in doing healing, thus emphasising KATHAIRO compared with KATAIRO). This is very important consideration, because healing activities of Jesus of Nazareth are described in Gospels as very important and famous part of his activities. Thus we also comprehend here Philonic interpretation of the legislation concerning Lamps on the Lampstand. This describes ancient institutions with edifices for keeping signal lights, for travellers across land and sea; somewhat resembling the enlighted MINARETS. Greek: NAUS ship and NAOS temple- so easy even to modify in Greek Manuscripts word NAUS to read NAOS…etc….

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