Tuesday, 12 February 2013

Pasi K Pohjala Verre et Bible 14 of Feb2013. Thus is notable that here is noticed LOGOI KERKOOPOON MALAKOI because Judges 15:4 noticed with KERKON PROS KERKON the snake staff that carried a burning lamp. The KERKOOPS may literally refer to Cercopes, or generally some mischievous fellows; but also KERKOUROS is important referring to boats, especially used by Cypriotes. The MALASSOO now importantly can refer to activity of making soft, even making metals soft wherefore some fire is necessary; MALAKOS generally refers to soft, tender, gentle but in the current discussion notable is especially here meaning that MALASSOO thus can refer to making soft, even making metals soft, this meaning here in LXX of Proverbs 26:20-22 importantly connects the arts or developed methods (LOGOI- this word has wide range of meanings) of KERKOOPS with burning fire, a fireplace burning full of coal or wooden logs and noticing how fire is strong abundant in place of much wood. Apparently this connecting of KERKOOPS with place of burning fire is really similar as in Judges 5 noticed SBT Shabbath snake staff where a burning lamp is attached. Here Septuagint renders with LOGOI KERKOOPOON that what Hebrew Bible writes with DBRJ NRGN (Nirgan) where Hebrew readers find NIR or “LAMP” and the nifal of RGN notices also crowd gathered together (see J for RGN) , also referring to Heralds (alas, word is in Old Testament rare); and thus is situation of Herald’s staff (the well known snake staff, or caduceus) noticed. Both texts Judges 15:4 and this Proverbs 26:20-22 thus importantly describe snake staffs that bears fire or that can kindle fire. Now is specially worth noticing that in Septuagint translation the KERKOS is the word that denotes the staff of Moses in Exodus 4:4 KAI EIPEN KURIOS PROS MOUSEEN EKTEINON TEEN KHEIRA KAI EPILABOU TEES KERKOU (Hebrew: BZNBW) EKTEINAS OUN TEEN KHEIRA EPELABETO TEES KERKOU KAI EGENETO RABDOS (Hebrew: WJHJ LMTH) EN TEE KHEIRI AUTOU At first, Moses describes that in his hand is the staff MTH (RABDOS). Then Moses cast that staff down on the ground, and it became a snake WJHJ LNHS (EGENETO OFIS). Then follows the episode described in 4:4 where Moses grabbed that ZNB. This description interestingly considers the staff MTH, in Greek noticed RABDOS, and notices the transformations. Importantly, in the Septuagint rare word KERKOS is also here written in designating this snake. This context is explicit specifically in context of Egyptian practises, so that we really should remember here the Egyptian SBT snake because here is told how Moses grabbed at that ZNB (snake). We also now should seriously continue questioning if this snake staff actually is here alluded to as apparition of God of Fathers, so clearly here is written then in Exodus 4:5 that “that they may believe that the Lord, the God of their fathers, the God of Abraham, the God of Isaac and the God of Jacob, did appear to you (KJ NRAH ALJK JHWH)” (Tanakh) But this nifal of RAH here written with ALJK can also emphasise that the God of Fathers is also God of Moses, so that this statement also can be so understood that this remarkable snake staff actually was appearance of God of Fathers. (It is thus also quite worth to consider the ancient very popular depictions of ANGUIPEDE who is usually named IAO; Readers better themselves try to consider more of the details and the situation that Moses is here so clearly described as carrier of that snake staff). In Greek Bible we also notice the interesting saying of ETI APAKS, especially because this read backward exactly reveals KS-P-T, that is clear reference to SBT or SHABBATH. Septuagint translation of Haggaj writes ETI APAKS in 2:6 stating that ETI APAKS EGOO SEISOO TON OURANON KAI TEEN GEEN KAI TEEN THALASSAN KAI TEEN KSEERAN It is important to notice that this statement is of JHWH SABAOT so that finding SBT reference in this ETI APAKS in Greek translation is really appropriate. This translation of Haggaj 2:6 is in New Testament Letter to the Hebrews 12:26-28 quoted; and now I quote my recent comments to this in my recent Commentary to Haggaj “First we devote considerations to the interesting quoting of Haggai 2:6 and 2:21 in Hebrews 12:26. It is importantly also noticed that this statement is important in the Matthew Apocalypse. The Hebrews 12:26-28 writes that OU (gen) E fOONEE TEEN GEEN ESALEUSEN TOTE NUN DE EPEEGGELTAI LEGOON ETI APAKS EGOO SEISOO OU MONON TEEN GEEN ALLA KAI TON OURANON TO DE ETI APAKS DEELOI TOON SALEUOMENOON METATHESIN OOS PEPOIEEMENOON INA MEINEE TA MEE SALEUOMENA DIO BASILEIAN ASALEUTON PARALAMBANONTES EKHOOMEN KHARIN We notice that the Greek translation of Haggai 2:21 writes that EGOO SEIOO TON OURANON KAI TEEN GEEN KAI TEEN THALASSAN KAI TEEN KSEERAN and almost similarly writes the translation of Haggai 2:6 that ETI APAKS EGOO SEISOO TON OURANON KAI TEEN GEN KAI TEEN THALASSAN KAI TEEN KSEERAN The reading in these New Testament Mss of the Letter to the Hebrews is well supported, although also is well supported reading SEIOO; also Mss of Greek Septuagint translations available in different places can have motivated such slight difference writing present or future of SEIOO verb. Mostly Letter to the Hebrews here notices Haggai 2:6 because there the ETI APAKS is written. But this ETI APAKS is quite interestingly interpreted in the Hebr, noticing ETI APAKS DEELOI, specifically METATHESIN. Thus is such METATHESIS (of META-TITHEMI) important and recalls in the Hebr generally important notices of the META-TITHEMI. This emphasises in Letter to the Hebrews process of change; the 7:12 notices with META-TITHEMI that METATITHEMENES GAR HIEROSUNES EKS ANAGKES KAI NOMOU METATHESIS GINETAI and the proceeding 6:17-18 otherwise emphasises EPIDEIKSAI…TES EPAGGELIAS TO AMETATHETON this emphasising the unchangeable character. Thus it is notoriously interesting to find that this META-TITHEMI is in the interpreting of Letter to the Hebrews so clearly applied to the words ETI APAKS of Haggai 2:6. According to interpretation of Letter to the Hebrews, this ETI APAKS, written by Greek translation of Haggai, DEELOI METATHESIN OOS PEPOIEEMENOON. This ETI APAKS thus shows (DEELO-OO) the alteration that has been accomplished. Literally, the ETI APAKS notices “once more” and the emphasising by Letter to the Hebrews of the character of these words to specifically describe an ALTERATION is important- especially because DEELO-OO often quite vividly describes visual describing and depicting, not only indicating or suggesting in words. Interestingly, thus the interpretation in New Testament Letter to the Hebrews clearly quotes words of Greek Haggai in statement that describes vividly and concretely visually observable alteration: we thus recognise that visual magnification is now important. Indeed, META-TITHEMI is in preceding Hebr 6:17 so connected with TWO, writing INA DIA DUO PRAGMATOON AMETATHEETOON EN OIS ADUNATON PSEUSASTHAI THEON ISKHURAN PARAKLESIN EKHOOMEN. Writer of Letter to the Hebrews thus shows in his ideology interestingly clear connection of META-TITHEMI and TWO or DOUBLE, emphasising visual observations. Clearly we thus notice that magnification, alteration of producing doubled (or even more magnified) visions thus is importantly by the writer of Letter to the Hebrews especially ASSOCIATED WITH DISCUSSIONS OF GREEK HAGGAI. The quotations of Greek Haggai being in New Testament very few, this statement thus carries quite special importance…We emphasise that Letter to the Hebrews writes in much detail of Temple, Temple religiosity and rituals and practises of High Priest Jesus and thus attests astonishingly very similar setting with the Book of Haggai. We also notice that the APAKS word and EFAPAKS word indeed often are so written in Letter to the Hebrews. The 6:4 notices APAKS and becoming enlightened writing TOUS APAKS FOOTISTHENTAS…Also Hebr 9:26 compares NUNI DE APAKS with POLLAKIS. Letter to the Hebrews is notorious document of Greek speaking Judaism, the detailed and apparently well informed descriptions of Temple and Temple rituals emphasising that the writers and probably also most of the Jewish audience were surprisingly fluent in Greek language.” (Pasi K. Pohjala: Haggai. Paradise- Encountering the Divine Wise and Friendly Dragon In Cinema Style Visual Shows in Temple of Jerusalem (Verre et Bible Eleven. March 2012), p.21-22). Notices of SBT staff are also in Psalm 125 heard. Importantly, the 125:3 writes that KJ LA JNH SBT HRSY YL GWRL This statement notices the SBT staff and writes of NWH. Indeed, many details in this Psalm 125 emphasise culture of seafaring, and in this statement we notice that NWH apparently refers also to activities comparable to doings of Noah, important ancient Biblical seafarer. The GWRL notices destiny and fate, and in parlance of travelling also more concretely travel destination. We thus importantly find here uttered that certainly the SHABBATH staff used in navigating (RSY) brings to rest, to the right destination. Also here 125:4 notices HJTJBH JHWH LTWBJM WLJSRJM BLBWTM Here is notably the TWB word describing JHWH himself, this emphasising here descriptions of snake deity because in Bible the TWB words are found often to denote snakes and dragons. Thus we notably in this Psalm also find written the SBJB describing JHWH, that WJHWH SBJB LYMW MYTH WYD YWLM Considering the context of these words, especially that SBT SHABBATH staff here is described and JHWH is compared with TWB snake, this statement is truly interesting. Such SBJB describing “being around” can well describe divine snake staff. This Psalm 125 also writes in OT only seldom written word WHMTJM YQLQLWTM JWLJKM JHWH AT PYLJ HAWN SLWM. The YQLQL is only seldom written, and this rare word also notices ballast of ship, esp. mass of iron as ballast of ship (J 1106) that of course makes sailing ship much steadier and thus is noticed how JHWH leads forward (hifil of HLK) such ships, even if these ships are some tossing (MTJM). This steadiness is already in beginning of this Psalm 125 noticed because Mount Sion is not tossing (LA JMWT). Especially is Jerusalem characterised with special stability LYWLM JSB JRWSLM (Jerusalem) HRJM SBJB LH Ship tossing amidst high seas is apparently compared with stability of harbour “Jerusalem” that is surrounded by piers and thus protected from high seas (notice well that noun HR designates mountains and also mounds, thus man-made higher structures, see J 365, so that even piers can thus be intended and apparently piers are structures surrounding harbours and making that stable from the roaring storms of high seas, and well notable in Greek translation HERE is writing IEROUSALEM OREE KUKLOO AUTEES where backward read is found EROM or ERMA, Greek noun for mounds and reefs, so that attentive Greek readers here heard that reefs ERMA are around “Jerusalem”, also this specifying “Jerusalem” as old noun for harbours; when natural reefs surround a bay there is obviously good natural harbour; man-made wharfs and piers of sufficient magnitude are later achievements). In this Psalm 125 we importantly notice that JHWH SBJB “is around” and HJTJBH JHWH LTWBJM where JHWH is compared with TB serpent; these descriptions considered together, we can consider a snake winding around- and indeed, here is the SABBATH SBT staff noticed. (Readers may also remember that in Greek mythology the Sea-God Poseidon is usually noticed with his “trident staff”, so that such discussion of SHABBATH staff in description of seafaring has important comparisons. Attentive Readers here also find that Septuagint translation renders also here with phrase APO TOU NUN KAI EOOS TOU AIOONOS where Greek readers almost hear echo of this name POSEIDON in letters PO-TOUN, in minuscules difference of Greek O and S letters is only a slight stroke so that in many Mss a letter quite similar to Greek S can have appeared so that Readers pondered APO TOU NUN and APS TOU NUN where letters PSTOUN thus almost name Poseidon is heard; and Readers in Hellenistic Egypt certainly worshipped or revered the ancient Egyptian NUN snake god, god of primeval waters and seas, this well continuing into Christianity where Jesus is central- and the Old Testament Joshua/Jesus is specifically Jesus BIN NUN. It is worth to well remember the Old Testament episode of travelling across Sea of Suf, where Staff of Moses is depicted with miraculous powers over sea and thus leading the people in that journey safely over waters. It is worth noticing that also Psalm 124 here writes many descriptions of seafaring and voyages over waters, this here emphasising parlance of seafaring and maritime life in now discussed Psalm 125.) Readers should notice well that the APO TOU NUN concludes the LXX Ps 113 (composition of translations of Psalms 114 and 115) and thus makes allusion to POTOUN or the important POSEIDON; this is in this Psalm very appropriate because the beginning in detail describes seas and waters E THALASSA EIDEN KAI EFUGEN, O IORDANEES ESTRAFEE EIS TA OPISOO…TI SOI ESTIN, THALASSA, OTI EFUGES, KAI SOI IORDANEE OTI ANEKHORESAS EIS TA OPISOO…TOU STREPSANTOS TEEN PETRAN EIS LIMNAS HUDATOON KAI TEEN AKROTOMON EIS PEEGAS HUDATOON. In this Psalm 113 understandably the Greek translators wished to make interesting allusion to the famous sea god POSEIDON in rendering here the conclusion EULOGESOMEN TON KURION APO TOU NUN KAI EOOS TOU AIOONOS. Also Psalm 122 writes descriptions that are for current discussion interesting. JRWSLM JRWSLM (Jerusalem) HBNWJH KYRJ SHBRH LH JHDW SSM YLW SBTJM SBTJ JH. Here are noticed SBT that usually is rendered with “tribe”, “tribes of Israel”; but important is here to notice also SHABBAt snake staffs especially because HBR is here written. Of course, tribe is group of people who come together (HBR), but regarding to snake staffs SHABBAT it is worth remembering that HBR also notices doing snake charming. Certainly practises of snake charming and cult of snake staff SHABBAT importantly were together. The words KYR and KYS are interestingly related, and the KYS notably in Hebrew also notices excited serpents (see J 656), so that discussion of snake charming and SHABBATH snake staff here is actually quite apparent. Noticing Hebrew words that KYS notices excited serpent and KWS notices bowls and cups is one attestation in Hebrew language for the close connection of serpents and bowls- often serpents were guardians of bowls and symbolised powers of waters. This Psalm 122 concludes LMYN BJT JHWH ALHJNW ABQSH TWB LK where reference to TWB snake is seen; and interestingly AB-QSH in THIS context notices also AB and refers to KYS serpent. Concerning Jerusalem here is clearly emphasised the Shalom calm, writing LBJT DWD SALW SLWM JRWSLM JSLJW AHBJK JHJ SLWM BHJLK where Shalom is emphasised in SALW SLWM and JHJ SLWM. Notably is then BHJLK written that notices agitation and tempestuous situation- somewhat like agitation of BAHAR sea; also this description specifies Jerusalem being calm and peaceful safe haven, of Shalom, from the agitation and tempest of roaring seas. This Psalm 122 is clearly important writing concerning “Jerusalem” because here is written of “Jerusalem, Jerusalem” and the following statement is one apparent and actually detailed poetic etymological clarification of “Jerusalem”, much writing of SHALOM peace and calm. But this we notice in this apparently important statement more information concerning this “Jerusalem”, because here is written LBJT DWD SALW SLWM that ancient Readers certainly recognised as even more describing meaning of “Jerusalem” because David is in Old Testament so centrally connected with “Jerusalem”; but here we read actually reference to ASHDOD in this statement of 122:6 concerning “Jerusalem”, thus when reading LBJT DWD SALW words backwards. In these regions Ashdod of course is ancient city near to the Mediterranean coast south of Joppa, so that this city ASHDOD well can be designated as safe haven for ancient seafarers, and thus we in this Psalm 122 hear that the geographical place ASHDOD, an ancient well known city and safe haven for travellers and seafarers near to the Mediterranean, is being described with TITLE “Jerusalem” “a safe haven and safe harbour”. So we also hear the beginning of this Psalm 122 writing that LDWD SMHTJ where vocalisation of Hebrew also here notices ASHDOD (this detail is not so often written in beginning of Psalms that usually do begin with the LDWD). Apparently in this Psalm 122 we thus recognise important statement where “Jerusalem” is a title for safe harbour and safe haven, not a noun of a special geographical place- and here this title “Jerusalem” designates the old Mediterranean city ASHDOD. This city being old and quite famous near to Mediterranean coast, Biblical scholars have written numerous studies also concerning this ancient city. It is also here worth noticing that often is in historiography wondered where we may find more histories of ancient Phoenicians, Philisteans, who were famous seafarers and lived in the very productive Mediterranean coastal plains; even more because so well to us are known histories of Judah and Israel in Old Testament- of tribe that is supposed to have migrated to Palestine. But more considerations of this question is very important subject in ancient historiography- and thus we stop here more ponderings, merely noticing that here Psalm 122 apparently designates ancient Philistean city ASHDOD with the title “Jerusalem”, so that thus is this coastal city important “safe haven, safe harbour”. In the current study of SHABBATH staff we now consider more that Old Testament quite often writes of God SEBAOT, indeed, often is written Tetragrammaton with SEBAOT writing JHWH SEBAOT. In Hebrew and Aramaic writ the letters do notice distinction, writing SHABBATH and ZEBAOT; but Greek translations show that less distinction was made, e.g. translating ZBBH name into Greek with SABATHA that is quite similar to “shabbath” in Greek. The detail that JHWH ZEBAOT is in Old Testament quite usually written shows clearly their important connection and thus emphasises to Readers to consider also the ZEBAOT as divine epithet, even if ZEBAOT currently is more often considered more description of God’s powerful and war-like character, and thus currently often rendered “God of the hosts” referring thus to the large powers and troops. But actually very often in Bible written JHWH ZEBAOT rather may include the ZEBAOT word stating a divine epithet. But this is apparently very near to considerations of divine character of the SHABBATH staff. In this study of SHABBATH staff we now consider many OT statements concerning JHWH ZEBAOT noticing remarkable connection to descriptions of staffs and rods, and snakes, this emphasising connection of the quite usual ZEBAOT with the Shabbath snake staffs. Important is to notice in the Song of the Sea (Exodus 15) words JMJNK JHWH NADRJ BKH JMJNK JHWH TRYZ AJWB Here is written of right hand of JHWH and we importantly read description ZAJWB that is in this poetry very near to ZEBA or ZEBAOT. Here is described God’s powerful right hand and noticed powerful acts, understandably thus also epithet ZAJB or ZEBAOT is here referred to. The Right Hand of God is also here in 15:13 described NTJT JMJNK TBLYMW ARZ. For an appropriate study of SHABBATH snake staffs and SHABBATH light and divine epithet ZEBAOT it is also important to notice that noun SAAB in Hebrew Bible and thereafter denotes MAGNETS and thus technology of compass. Even if all Readers currently are certainly well aware of methods of navigating with help of compass and the magnetism, for ancient people these were more secretive and mysterious knowledges, also subject of alchemy and associated mystical traditions. More well known official historiography finds namely first attestations of use of magnetic needles and compasses in Mediterranean seafaring first in times of Crusades; but attentive Bible readers have been well aware of much more ancient use of magnets in ancient Near East. Recently I discussed namely many Biblical attestations of use of magnetic needle in navigating in my recently published study Pasi K Pohjala: Book of Malachi. A Study of Biblical Navigation in Seafaring and Land Travels: Their use of Compass and Magnet SAAB and Seeing Lighthouses MENORA, MINARET (Verre et Bible Twelve, December 18. 2012). Now we more emphasise to the Readers importance to remember the SAAB magnets and magnetic needles when considering the cult of SHABBATH, the SHABBATH snake staff. We remember that SHABBATH staff often also staff of envoys and official ambassadors, whose special activity of travelling could be and was importantly helped by navigating with magnetic needles. We thus notice many descriptions of JHWH ZBAWT in Old Testament. Isaiah 10:33 writes hinne HADWN JHWH ZBAWT MSYP PARH BMYRZH

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