episode of march in the surroundings of Jericho thus clearly describes Old Testament tradition of use of a device of compass to direct marching. The Psalm 6 also interestingly writes HLZ together with SB verb. thus we find written in Ps 6:5 that SWBH H HLZH NPSJ HWSJYNJ LMYN HSDK Interestingly here is written of SWBH and Tetragrammaton, and the HLZH. Tanakh now renders: Lord, turn! Rescure me! Deliver as befits Your faithfulness. We find interesting traditions also in the Greek Septuagint translation where is rendered that EPISTREPSON KURIE RUSAI TEN PSUKHEN MOU SOOSON ME ENEKEN TOU ELEOUS SOU Greek translation here writes of the EPI-STREPO and renders with RUO now discussed HLZH, with the RUSAI form. We shall now especially remember that Septuagint translation was often read in congregations where many members were prolific speakers of Greek and Semitic languages, at least some Aramaic. This Aorist form RUSAI of the Greek RUO for such bilingual Semitic speakers denotes divine saving, especially in that He brings to R-S safe haven. Notably begins the Septuagint rendering with HUPER TEES OGODES thus rendering the BNGJNWT YL HSMNJT (Sheminit). Ancient readers found clear allusion to directing the way, AGO and ODOS, so that device compass that leads the way thus may be alluded to. For these ancient speakers this SWBH H HLZH in Psalm 6:5 and its Greek Septuagint rendering EPISTREPSON KURIE RUSAI TEN PSUKHEN MOU specifically notices how God rescues soul by bringing the soul to R-S safe haven, like compass aiding finding securely the right way to safe haven. Safe havens denoted R-S are immensely important- later in the current study is more discussed the important ancient fact that word Jerus-salem was a NOUN denoting generally safe havens, the word Jerus-salem was NOT a proper name denoting one specific city such as most of current Readers presume. Indeed, large number of still currently existing main Mediterranean harbours are monuments of this important fact: Tarsus in Turkey, Pireas the harbour of Athens in current times and in historic times, Marseille, Barcelona; and every Reader now remembers the world famous Pharos leading the way to harbour of enormously important Mediterranean Alexandria. This is importantly noticed also in the following Psalm 7 writing of the HLZ, the 7:5 noticing WAHLZH ZWRRJ RJQM where is also the HLZH word with Z-R word written. Importantly, here is clearly written of the Reqemite empire noticing the RJQM. Interestingly, Psalm 7:8 notices the SB writing that WYDT LAMJM TSWBBK WYLJH LMRWM SWBH. In the Old Testament, HLZH and SB have important connection. We read interesting details of description of larger military campaign of kings of Israel, Judah and Edom in 2 Kings 3. There write the 2 Kings 3:8-9 that WAMR AJ ZH DRK NYLH WJAMR DRK MDBR ADWM. WJLK MLK JSRAL WMLK JHWDH WMLK ADWM WJSBW DRK SBYT JMJM Here is noticed questioning the route for proceeding of their troops AJ ZH DRK NYLH, and their proceeding along this route is noticed WJSBW DRK. Questioning for the route and this SB proceeding here apparently notice how SB compass was directing their proceeding. Ancient histories of travelling of troops and armies are in the Old Testament usual episodes where description of methods and arrangements of ancient travelling are written; this is apparently part of ancient Israelite and Judahite historiography. Interesting description for current study is also in 2 Samuel 24 written. This chapter describes first how David´s commander Joab with his nearest staff went around to estimate number of male population. Their journey across these lands was truly extensive, lasting more than nine months, and they went around in Judah and in Israel. These staff were SRJ HHL designated officers; but we notice here really important detail alluding to HLZH ascribed to these officers that WYL SRJ HHL WJZA JWAB WSRJ HHL LPNJ HMLK LPQD HYM. Even if these officers are here named SRJ HHL, here mentioned SRJ HHL WJZA that is exactly the HLWZA so important in 2 Samuel 24:4. Apparently these officers SRJ HHL were also trained in navigating and directing the routes, thus reasonably SRJ HHLWJZA who knew of methods of finding routes. Concerning their travelling in northern regions, in areas of Tyr and Sidon is notably written in 2 Samuel 24:7 WJBAW DNH JYN WSBJB AL ZJDWN WJBAW MBZR ZWR We notice that in these northern regions their travelling is noticed WSBJB; and notably the Tanakh translation renders “and around to Sidon” but emphasises in comments that “meaning of Heb uncertain”. In these northern regions of Sidon and Tyre these commanders may rather have SBB travelled with compass. Notably thus commander Joab with these officers conducted in Judah and in Israel truly large travel, and their special ability to travel reliably to various locations is actually here indicated in SRJ HHL WJZA that becomes in lectio continua HHLWJZA or the specific HLWZA. The book of Neviim concludes the Hebrew Bible with prophesy of Malachi 3:23 importantly promising sending of prophet ELIJAH HNH ANKJ SLH LKM AT ALJH (Elijah) HNBJA LPNJ BWA JWM H HGDWL WHNWRA WHSJB Now we see importantly that here prophesy of Malachi promises sending of prophet ELIJAH and noticed his doing WHSJB. Noun for the HLWZA navigator now is noticed in reading backward AT ALJH and in noticing name of his prophetic follower Elisha. We also notice that Malachi 3:1 writes HNNJ SLH MLAKJ WPNH DRK LPNJ WPTAM JBWA AL HJKLW Here God promises his sending his angel who shall prepare the way before God; and this angel suddenly comes to the Temple. These formulas in Malachi 3:1 and 3:23 are apparently connected in writings of HNH ANKJ SLH…LPNJ and HNNJ SLH…LPNJ. Now God promises sending the angel before him to prepare the way; and promise of Malachi 3:23 promises sending of prophet Elijah who shall do HSJB. This doing HSJB is apparently understandable when noticed that apparently so is described use of compass for finding direction for voyages, reading direction towards north in bowl visions. Current SAB discussion thus makes quite easily understandable this doing of divine angel and prophet Elijah, preparing way by reading direction towards north in compass style bowl visioning. Now this tradition of Malachi 3:1 is very central tradition of New Testament Gospels describing work of John the Baptist. Importantly is written in Luke 7:27 how Jesus with quoting this Malachi 3:1 described the activity of John the Baptist and similarly writes Matthew 11:10; these texts quote Greek Septuagint translation of Malachi 3:1 in same words that is of much importance- often in quotations they make small but ideologically hugely important modifications, the words are IDOU EGO APOSTELLOO TON AGGELON MOU PRO PROSOOPOU SOU OS KATASKEUASEI TEN ODON SOU EMPROSTHEN SOU Here we encounter truly important questions concerning Greek Septuagint translation and the manner how Gospel tradition quotes Greek Bible translation from those traditions known to their groups, Septuagint tradition namely here writes that IDOU EGO EKSAPOSTELLOO TON AGGELON MOU KAI EPIBLEPSETAI ODON PRO PROSOOPOU SOU KAI EKSAIFNES EEKSEI EIS TON NAON EAUTOU This is in the MSS well supported (Rahlfs) and likewise is the Greek quotation in Matthew and Luke also well supported in Gospel MSS, especially we do not find in Gospel MSS variants really comparable with the apparently slightly different Greek translation of Malachi 3:1 in Septuagint tradition. Rather the Gospel tradition now has actually read the words IDOU EGO APOSTELLOO TON AGGELON MOU PRO PROSOOPOU SOU in Greek Septuagint translation of Exodus 23:20 that is now verbatim followed. And the latter part of this statement in Gospels is quoted from Greek translation of Malachi 3:1 writing of KAI EPIBLEPSETAI ODON PRO PROSOPOU SOU whereas Gospels write OS KATASKEUASEI TEN ODON SOU EMPROSTHEN SOU- this is apparently paraphrased from Malachi 3:1 and not from Exodus 23:20. These are normal and quite usual questions in study of New Testament Gospels and their manner of quoting of some Greek Bible translations. Several special studies have examined closely quotations in New Testament Gospels. Importantly, also Gospel tradition thus has read together Malachi 3 and Exodus 23:20, traditions of divine leading of their way. After these somewhat more technical details of Gospel research we now proceed to more considering some very important details of the current study. Jesus of Nazareth is in Gospels presented as having described activity of John the Baptist thus in words OS KATASKEUASEI TEN ODON SOU EMPROSTHEN SOU Often this Greek KATASKEUAZO is rendered with its usual neutral meaning denoting some style of preparing and making advance preparations. John thereby is regarded as the forerunner who thus somehow prepared the way of Jesus, e.g. by preaching sp that preaching by Jesus could find some more audience. But Greek translation of Malachi 3:1 writes EPIBLEPSETAI ODON PRO PROSOPOU SOU, and such EPIBLEPO quite concretely describes some activity of concrete seeing. Considering this tradition, John would have concretely EPIBLEPO seen and observed the way that was in front of Jesus. Notoriously the Gospels here rather write of the KATASKEUADZO; this word is not found in Exodus 23:20 and its context, so that such KATASKEUADZO clearly notices important detail. How are these activities of KATASKEUAZO and EPIBLEPO concerning “way” comparable? We now think of use of compass: through glass bowl a road indeed can be observed and seen, and especially the proper direction can be detected with observing the bowl that acts as compass, a magnetic needle floating on the water. Thus is apparently the EPIBLEPO quite appropriate, and KATASKEUAZO can denote concrete seeing through the bowl, KATA SKEUE. Importantly this is now well supported in attentive reading of Malachi 3, the 3:1 and concluding 3:23 being apparently comparable, and the 3:23 importantly emphasises that prophet Elijah is to SWB. This is now clearly seen as indicating Elijah having used bowl divination to make compass reading to see proper direction to travel. The current study so emphatically finds attested SB and SAB use of magnets and compass in Biblical tradition to indicate finding proper direction. We find thus importantly attested that Malachi 3:1 and its important New Testament quoting in Gospel tradition describe activity of John the Baptist as the forerunner of Jesus of Nazareth was- to indicate direction of the road to travel. In the developments of Christian dogma, status of Jesus the son was all-important and thus his overwhelming knowledge and insight were emphasised; presenting John the Baptist as clever specialist of directing travelling of Jesus and his followers and advising good road for travel would have been apparently much less plausible – thus such details drowned in forgetfulness in developments of Christian dogma of the Son. Also here we are profoundly wondering how life of Jesus of Nazareth was developed into the high KURIOS Christology and metaphysical philosophical speculations of the Son, ideological although ahistorical bulwark of Christian state religion. Indeed the narrations of Roman state Christian religion and exalted high KURIOS Christology operates in completely profoundly different illusory level than the original life of Jesus of Nazareth as described in the old reliable New Testament traditions. This aims not to deny the achievements of those usually Platonising speculations of Christian Fathers; but rather remind readers of their philosophical character. Also specialist of Alexandrian allegorical interpretative methods especially so magnificent in Biblical interpretations of Philo of Alexandria, the current Author Pasi K. Pohjala wishes here to alert Readers to consider specially the historical realities of Jesus of Nazareth and first followers. Apparently thus New Testament Gospels in quoting Malachi 3:1 to describe activity of John the Baptist emphasise that John was particular specialist of reliably finding the travelling way with using compass. Readers should here also seriously consider that the famous JINN were famously clear travellers both across seas and in land; Arabic Quranic traditions and interpretations and folklore of JINN are numerous. But role of John helping the travelling of Jesus of Nazareth and his followers with compass was in later discussions forgotten when the exalted special role of JESUS and KURIOS Christology were developed and accepted in the dogma. But references to Malachi 3:1 make here quite clear that concrete seeing of the road was thus indicated, especially in the 3:23 emphasised SWB activity of prophet Elijah- the SAB noticing magnets and compasses. Activity of JOHN thus helping directing travels of Jesus and his followers have thus important comparison in the famous JINNIM; also New Testament Johannine literature does more emphasise such details. Especially Second Letter of John writes much of travelling and voyages stating PERIPATOUNTES EN ALETHEIA; INA PERIPATOOME KATA TAS ENTOLAS AUTOU and writes of PLANAO, and notably writes of PROAGOON. We thus conclude that Jesus of Nazareth is presented in Gospels having described activity of forerunner John the Baptist in quoting Malachi 3:1 in statement that praises John’s clever use of compass for directing the way; and in this finds echoes to famous JINN. JERUSALEM, NOUN FOR HARBOURS AND SAFE HAVENS; CURRENT MERSA CITIES; AND QURANIC MURSAHA SAFE ANCHORAGE Seafarers found important the arrival and staying in quiet anchorage of safe havens and harbours. We find numerous important Quranic traditions of harbour and safe havens for seafarers. Sura HUD describes also history of Noah and his floating