Tuesday, 12 February 2013

part three Verre et Bible 14, by Pasi K Pohjala Feb2013 Thus we can be certain that here is recognised the SOLAR BARK OF SUN of EGYPTIAN RELIGION, FLOATING ON RIVER JORDAN Especially in Greek Septuagint tradition now comes through the almost shocking comprehension that here is described how HEELIOS SUN WAS TRAVELLING IN FIERY SOLAR BARK- thus actually clearly described in one important and quite famous Old Testament episode. Thus also in this episode 2 Kings 2 we find interesting reference to RELIGIOUS CULT OF EGYPTIAN SOLAR BARK in religion of Old Testament! Bible places this episode in BETHEL, and Septuagint translation tradition so writes of BAITHEL. But in the northern delta of the Nile in the Hellenistic times was the BUTO important commercial and cultural city, near to area of some later flourished Alexandria. We find in this episode in Old Testament 2 Kings 2:1-12 description of SOLAR BARK OF SUN of EGYPTIAN RELIGION, FLOATING ON RIVER JORDAN, AT NILE DELTA IMPORTANT CULTIC CENTRUM BUTO For religion of Israel, this episode thus was certainly enormously important episode noticing important Prophet ELISHA and his observance in Egyptian BUTO cultic centrum the Egyptian religion of SOLAR BARK. We can consider the very special question of Divine Name in reading Proverbs 30:4-5 that “Who has ascended heaven and come down? Who has gathered up the wind in the hollow of his hand? Who has wrapped the waters in his garment? Who has established all the extremities of the earth? WHAT IS HIS NAME OR HIS SON’S NAME, IF YOU KNOW IT? EVERY WORD OF GOD IS PURE (ZRWPH) A shield to those who take refuge to Him” (the Tanakh translation of Proverbs 30:4-5) Here is searched after the Creator and asked his name. In the Jewish religiosity the Name is certainly a silent mystery, kept in silence and usually ADONAY uttered, but not the Name. Here is thus stated a notoriously serious question, questioning after the Divine Name. Considering these statements that are in Hebrew Bible written MH SMW WMH SM BNW KJ TDY KL AMRT ALWH ZRWPH MGN HWA LHSJM BW The place of KL AMRT now makes this interesting; when we read like here is written, we render “What is his name, and what is his son’s name? Thus you would know, indeed, all statements. God- He is SERAPH-JAH From the Garden (GAN), there, He is hissing” Referring to the famous episode of Creation and Paradise in Genesis 1-2, thus is God presented here in this Proverbs 30 as THE SERAPH SERPENT OF THE PARADISE GARDEN WHO THERE IS HISSING. Similarly continuing later in the Biblical tradition, we thus notice the New Paradise revealed in the Revelation of John, and the AGNUS DEI, or ANGUIS Serpent, in that new Paradise; and Greek ARNION of the New Paradise refers for Hellenists to famous Egyptian snake deity RENENUTET whose cult in Israel is truly ancient and the Ra’anan Holy Leafy Trees. We thus notice how SERAPH is notoriously connected to the hallowed Divine Name here in Proverbs 30. Worth is also noticing that then here Prov 30:19 compares way of ship through high seas with the way of a snake; thus is notoriously referred to ancient DRAGON BOATS. Actually it is notorious to compare this description of creation and question after the god in Proverbs 30, with the description in the Magical Papyri XIII, the “book of Moses” (we now mostly follow trl. of Morton Smith and Greek text in Ed. of Preisendanz). This reference in Prov 30 to God’s creating now is notorious to compare with description of the PGM XIII. There is told how god (understood in the terminology of this PGM XIII) created, and in different stages god was laughing and clapped hands when he began those stages of creating. When god first had laughed, Phos-Auge (light-radiance) appeared (EIPOON EKROTEESE G KAI EGELASEN O THEOS). After god’s second laughing (EKAKHASEN DE B), water became divided and god was given charge of Abyss. After his third laughing, Nous-phrenes appeared; and they were called Hermes for their knowledge of interpreting (BOULEUOMENOU DE TO G KAKKHASAI…) . After fourth laugh, creative force Genna appeared and was controlling Spora (EKAKKHASE TO TETARTON O THEOS…). Following his fifth laugh, Moira (fate) appeared and justice was becoming established (EGELASE TO PEMPTON KAI GELOON ESTUGNASE KAI EFANEE MOIRA). And then Kairos appeared and held sceptre and gave that sceptre to Phos, thus after sixth laughing of god. Concluding, after seventh laugh came the Psykhe into being (PGM XIII.470-530). Notice well that the MODERN Tanakh rendering well notices in Prov 30:32 “If you have been scandalously arrogant, if you have been a schemer, then clap your hand to your mouth” And Greek Septuagint tradition notices in Prov 30:16-17 KAI TARTAROS KAI GEE OUK EMPIMPLAMENEE HUDATOS KAI HUDOOR KAI PUR OU MEE EIPOOSIN ARKEI OFTHALMON KATAGELOONTA PATROS KAI ATIMAZONTA GEERAS MEETRAS EEKOPSAISAN AUTON… In this Greek Septuagint rendering we notice topics typical of creation descriptions, GEE earth, TARTAROS, and earth overwhelmed with waters; and notice of water and fire; and these are in the above quoted account of PGM XIII noticed although not exactly in these formulations. But very notoriously we thus notice that to FATHER is noticed KATAGELOONTA of GELAOO laughing that IS the peculiar topic of description of creating in the PGM XIII passage above noticed; and also notoriously, here is the EKKOPSAISAN AUTON in Prov 30:17 noticed that in Greek writ quite resembles the EKAKHASE here in PGM XIII that also notices God’s laughing. PGM XIII here writes for this description of God’s laughing at the time of creating EKAKHASE and EGELASE; and this COMBINATION astonishingly much is similar to Septuagint rendering of Proverbs 30:17 where are written of OFTHALMON KATAGELOONTA and EKKOPSAISAN. This description of divine creating in PGM XIII.470ff importantly notices seven stages; and number seven (three and four) are emphatically noticed here in Prov 30:15 and 30:18 and 30:21 and 30:29. The formulations of this PGM XIII and Greek Septuagint translation of Proverbs 30 thus indicate certain notorious similarities; and the Septuagint of Proverbs is known to be little later translation. Thus we compare also descriptions of god, creator god, in Proverbs 30 with descriptions in this PGM XIII: “Then, looking down at the earth, the god gave a loud hiss and the earth was opened, receiving the echo. It gave birth to a creature of its own, the Pythian serpent who foreknew all things through the utterance of the god. (PGM XIII.532ff, translation of Morton Smith, and important comparison is the quite similar description in XIII.190ff); the Greek text writes EITA NEUSAS EIS TEEN GEEN ESURISE MEGA KAI HE GEE EENUGEE LABOUSA TON EEKHON EGENNEESE IDION ZOON, DRAKONTA PUTHINON OS PROEEDEI TA PANTA DIA TON FTHOGGON TOU THEOU Now we make comparisons with the statement in Proverbs 30 writing that “What is his name, and what is his son’s name? Thus you would know, indeed, all statements. God- He is SERAPH-JAH From the Garden (GAN), there, He is hissing” (new Translation of Prov 30:4-5) These statements in Prov 30:4-5 and PGM XIII.532ff now notice important similarities: it is presented how god is hissing, and birth of Pythian Serpent is noticed, the GAN words are important, knowledge of difficult matters is questioned, and divine utterance is noticed. This is important comparison in Greek Septuagint Bible to noticing in Prov 30:4-5 God the SERAPH-JAH and his hissing in Garden, actually thus referring to god as Serpent in the tree, actually thus as the serpent in the garden of Genesis 2. In this writing of snake symbolism in Proverbs 30 we thus specifically notice the Prov 30:18-19 that in Septuagint rendering reads TRIA DE ESTIN ADUNATA MOI NOEESAI KAI TO TETARTON OUK EPIGINOOSKOO IKHNEE AETOU PETOMENOU KAI ODOUS OFEOOS EPI PETRAS KAI TRIBOUS NEEOS PONTOPOROUSEES This is interesting statement from culture of DRAGON BOATS, especially noticing solar bark. The routes of sailing ships on the sea (PONTOS, POREUOMAI) are compared with path of a snake, especially noticing snake proceeding upon rocks. Thus is sailing of a ship compared with paths of a snake, really appropriately for reality of ancient dragon boats. Importantly, this is compared with heavenly path, the flying of an eagle in the skies. This importantly compares with comprehension of solar bark as dragon boat- and that the proceeding of Sun in heavens was in ancient times object of much very advanced scholarly study and observation and thus actually quite well known and predictable. The PGM XIII does write some important notices concerning Sun’s travelling in the solar bark, such in XIII.150 stating that “I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you” (Trl. Morton Smith) PROAGOO SOU KURIE EGOO EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE HO EPI TEES BAREOOS FANEIS SUNANATELLOON KUNOKEFALOKERDOON Also is here noticed in that SOLAR BARK travelling the Falcon HIERAKS, much in accordance with usual Egyptian mythology of solar bark, also this is interesting comparison with the Prov 30 that notices flying of that AETOS eagle. Of considerable interest is also here described morning prayers to the sun (PGM XIII.650ff); in these rituals the Pythian Serpent has notoriously central role. Importantly, this “Book of Moses” the Magical Papyrus XIII notoriously describes many prayers and rituals in the morning towards the sun- and XIII.825ff notices special prayers. Thus is to be said towards sun “A”, and towards north “E”, also “E” thereafter said towards west; and to south said “I”, then towards earth is “O” said and then “Y” towards air, and then still “O” (Trl. Morton Smith). Invocations of such type are in magical literature somewhat often occurring; and now we merely emphasise that empirical comparison with Septuagint of Prov 30:19 discloses interesting parallels in writing such vocals especially IKHNEE AETOU PETOMENOU in 30:19 where (the T and I letters easily changed) is found exactly this formula A-E-I-O-U, and then follows in 30:19 interesting comparison of voyages of DRAGON BOATS compared with such heavenly voyages of AETOS eagles. The Proverbs is one of the most intriguing and difficult books of Old Testament and the Septuagint translation of Proverbs 30 has apparent interesting and detailed parallelismus with the EIGHT BOOK OF MOSES, the Greek Magical Papyrus XIII. (I wish hereby only shortly mention to the Readers that formation of Canon of Bible is its own very particular process and that in historical literature of Graeco Roman Egypt pseudonumous writings were of course very usual. But the content of the PGM XIII is profound and its ascribing to Moses, even if pseudonymically, attests the highest importance to this Book by that religious Community). The word TERAPHIM importantly comes forward already in histories of Patriarchs. In Semitic languages one quite typical feature is change of letters T and S across some time and in different Semitic dialects; thus writing of TERAPHIM is very important for the current discussion of SERAPHIM. The TERAPHIM in Hebrew Bible is usually comprehended as noun that denotes some idols, objects of worship and means of divination (BDB 1076). Current Jewish religion is strictly against idol worship and making pictorial representations and similitudes is strictly restricted, also specifically in the Ten Commandments. Thus it is quite understandable that usual discussions concerning Old Testament not so much wish to consider places of ancient pictorial representations of Deity in Jewish rituals and religious worship. We thus notice that importantly the TERAPHIM are mentioned in history of Jacob in Genesis 31. Now it is really notable that the ELDEST SON of Jacob is REUBEN- it is now important to consider that name REUBEN is actually very similar to the noun TERAPHIM. Genesis 31 tells of such TERAPHIM god statues; and the Gen 31 describes how Jacob and his family were departing from house of Laban, where Jacob had found Rachel and Leah. The Gen 29:32 notices the tragic episodes of Jacob, Leah and Rachel; and the Gen 29:32 notices birth of Reuben, the eldest son of Jacob. The status of eldest son was in the line of succession and questions of inheritance pre-eminent, so that birth of eldest son Reuben to Jacob is thus of especial importance. Therefore is also worth specifically noticing that name REUBEN of Jacob’s eldest son is actually very similar with TERAPH (or Seraph). Of course etymologically the name REUBEN often is interpreted of RAH seeing, as “seeing son”, thus also referring in Gen 29:32. But in the name REUBEN we now clearly hear apparent reference to TERAPH deity; this is quite understandable because eldest sons were often sanctified to the deity and their names indicated this (remember that many names of current Jewish do make reference to -JAHU thus alluding to the divine Name). Genesis 31 mentions that TERAPHIM were some house god figurines in the household of LABAN, so that TERAPHIM worship been practised in household of Laban, it is understandable that eldest son of Jacob similarly is named, and thus we better understand name REUBEN for eldest son of Jacob. Of course the usual explanation of name REUBEN referring to RAH seeing quite conceals this detail of ancient religiosity of times of Patriarchs. Even if Reuben is the eldest son of Jacob-Israel, he becomes somewhat discredited in different histories of Genesis and thus has actually somewhat negative status among sons of Jacob. For example, the Blessing of Jacob in Genesis 49 considers importantly status of these sons. Questions of interpretation of such ancient statements is difficult especially because of status of Reuben as the first-born of Jacob, so that merely concisely now is the Hebrew statement seen RAWBN BKRJ ATH KHJ WRASJT AWNJ JTR SAT WJTR YZ PHZ KMJM Indeed, what do we here read? So is mentioned Reuben being the first-born. This is old poetic language, highly mythological; but understandably clear reference to TERAPHIM is easily seen in letters TRYZPH. Now the TERAPHIM do appear in Genesis 31 as household god figurines of house of Laban; we understand thus described some serpent style figurines. Gen 31:19 notices such TERAPHIM figurines, and also 31:34-35. Also is noticed in Book of Judges 17:5 that “Now the man Micah had a house of God; he had made an ephod and teraphim and he had inducted one of his sons to be his priest” (the Tanakh translation) thus is in Judges 17 noticed how Micah established a shrine where TERAPHIM divine statue was placed. This writing of Judges 17 quite much describes histories of making molten divine figurines, here written in Judges 17:3-4 noticing how silver was given to smith to make divine figurines that were kept in house of Micah (LYSWT PSL WMSKH…WTTNHW LZRWP WJYSHW PSL WMSKH WJHJ BBJT MJKJHW). Zechariah 10 is also interesting in discussing TERAPHIM: 10:1 question of God (SAL) the stretching (NTh) of magnification (RB) in that moment, from the LEKANE such existent (LQS): God then makes reflected visions (YS) for visions (HZh) well-formed (ZMM) and such stretching (NTh) in the seeing of strength of water-bowl (RGS); there some one like fire-flame will give to them reflections (YS), water reflections (BB) of what is hidden (SD) 10:2 thus, the magnifying (TR, joter) water-bowls were prophesying (DBR), being such hollow (AWN) and those who divine with water-bowls (QSMJM) have seen visions (HZ) in magnifying (SQ)- such dream-like visions (halom) in the empty vessels (SWA) that were uttering prophesies (DBR) being empty blown glass (HBL), and there was strong visions in the LEKANE (LKN): such visual miracle (NS) bringing to visual seeing (JZA) the magnitude (KM); those made divination (YNN) because giving keen-visioning (AJN) observations 10:3 the visions from water-bowls (RYJM) are so magnified (YL), such white glass cavity (HR) magnifies (AP) and increases (YL) for the moment (YT) of making visions (demut) in place of magnifying instructions (AP, PQD), thus is God leading, God of magnifying (ZBA), such visual sign (AT) increased” (Translation of Zechariah 10:1-3 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Thus are described divinations from magnifying water bowls where some one like fire flame gives to observers visual reflections, water reflections. The TERAPHIM are such magnifying water bowl where the notorious fire flame like appearance is seen, somewhat like a fiery dragon SERAPH. Also in Zechariah 10 we moreover read that “10:5b because God makes heapings from waters (YMM); and prophetically produces (JHB) the angel of the globule (KB, SR) such smallest objects (SS) in the water-bowls 10:6 the magnifying power (GBR) of visual signs in house of Judah; and making observations of visual signs in style of Joseph, in the complete (tam) reflections (SB), because the width (rewah) is thus complete (tam) and there occurs, like angel of fire-flame (AS, SR reading thus ASR) in the place of glass-examinations (ZN, cf ZKKJT glass and language of Hosea) in completeness of life, because the vessel of God produces divinations (YN)” (Translation of Zechariah 10: 5b-6 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Zechariah 10 thus emphasises in such glass bowl appearing vision like fire flame angel; we thus are much reminded of SERAPH fiery serpent dragon. In the Psalms we find descriptions interesting for current discussion of SERAPHIM. In the Psalm 66:10 is written in Hebrew Bible that KJ BHNTNW ALHJM ZRPTNW KZRP KSP Notable is also that 66:13 writes ASR PZW SPTJ WDBR PJ BZR LJ here we find also the SRP letters written. But important description of old seafare, here is written also that HPK JM LJBSH BNHR JYBRW BRGL SM NSMHH MSL Reading Hebrew Bible it is very important to consider relevant words more generally. Now we are studying especially SERAPHIM dragons, in Hebrew Bible written SRPJM. But attentive Readers easily notice Revelation of John in the New Testament is very notorious book, and in the Revelation 1 we find description that KAI EPISTREPSAS EIDON HEPTA LUKHNIAS KHRUSAS KAI EN MESO (dat) TOON LUKHNIOON HOMOION HUION ANTHROOPOU ENDEDUMENON PODEEREE KAI PERIEZOOSMENON PROS TOIS MASTOIS ZOONEEN KHRUSAN HE DE KEFALEE AUTOU KAI AI TRIKHES LEUKAI OOS ERION LEUKON OOS KHIOON KAI OI OFTHALMOI AUTOU OOS FLOKS PUROS KAI OI PODES AUTOU OMOIOI KHALKOLIBANOO OOS EN KAMINOO PEPUROOMENEES (Rev 1:13-15a) Apparently here the OOS EN KAMINOO PEPUROOMENEES recalls to these readers with good or at least some Semitic language knowledge the Semitic SRP words that notice the “burning” in different contexts, also in describing melting of metal. The Greek text here indeed so notices beginning this episode with KAI EPESTREPSA BLEPEIN…KAI EPISTREPSAS EIDON where Readers with knowledge of Semitic language and SERAPHIM

No comments: