Tuesday, 12 February 2013

Verre et Bible 14 by Pasi K Pohjala 2013Feb. The Book of Isaiah is in Old Testament notorious, we now find written in Isa 44:19 WLA JSJB AL LBW WLA DYT WLA TBWNH LAMR HZJW SRPTJ BMW AS WAP APJTJ YL GHLJW LHM AZLH BSR WAKL WJTRW LTWYBH We now consider the details of this statement- we find here notoriously mentions of famous Egyptian snakes, almost a list of Egyptian snakes important in mythology and religion. Thus the famous APEP snake is referred to in WAPAPJTJ, and WADJYT noticed in WLADYT; the SRP notices the Seraph serpent; and the NEKHBETH is here apparently alluded to in statement of Isaiah 44:18 JBJNW KJ TH, where is written NK-TH and letter B. The word WJTRW here certainly alludes also to the Egyptian Cobra WRT. It is important to notice that also famous snake goddess RENETET of harvests and agriculture is clearly alluded to here in Isa 44:23 RNW SMJM KJ YSH JHWH HRJYW THTJWT ARZ PZHW HRJM RNH JYR WKL YZ BW KJ GAL JHWH. The text translated conveys of course certain meanings, but reading the text this apparent list of important Egyptian snake deities is noteworthy. Importantly, in this list is mentioned TBWNH and TWYBH that emphasise that T-B words importantly also refer to snakes; so we specially recognise version of S))BT Spotted Snake. Read in Hebrew Bible, this writing of Isaiah 44:19-23 is notorious list of major Egyptian snake deities. And this text if Isaiah 44, ironically, complains of practises of making sculptured images of deities: attentive Readers thus hear in this Hebrew text of Isaiah 44:18-23 strict criticism against making sculptured images of deities AND attentive Readers here ALSO hear lengthy list of major Egyptian snake deities, including the two important WADJYT and NEKHBETH. In the Greek Bible the Isaiah 44 begins with clear emphasis NUN DE AKOUSON O PAIS MOU IAKOB KAI ISRAEL ONO EKSELEKSAMEN OUTOOS LEGEI KURIOS O THEOS... In the Septuagint translation thus is the NUN here notably emphasised, in this statement where is noticed divine parlance to Jacob and Israel- thus is here almost suggested that the KURIOS O THEOS himself IS that NUN; and in Hellenistic Egypt were still strongly perpetuated ancient Egyptian religious traditions concerning NUN serpent god of primeval waters. Hebrew Bible writes here lengthy list of important Egyptian snake deities; and Greek Septuagint translation here more emphatically notices the NUN Egyptian serpent god of primeval waters. Indeed, here this NUN is explicit described in activities of watering and irrigating (44:3 writing EGOO DOOSOO HUDOOR EN DIPSEI…OOSEI KHORTOS ANA MESON HUDATOS KAI OOS ITEA EPI PARARREON HUDOOR… Worth noticing is Isaiah 44:5 stating ZH JAMR LJHWH ANJ WZH JQRA BSM JYQB WZH JKTB JDW LJHWH WBSM Here are seemingly Hand of JHWH compared with TWB; that is, Hand of JHWH is compared here apparently with TWB snake. We encounter here ancient description of INSTRUMENTS, powers and devices- when human being is described, the hand is primarily the instrument or power. (Here in description of metalwork notices Isa 44:12 more concretely how a smith fashions metals with hammers, with powers of his hands.) Now it is interesting that indeed here Isaiah 44:6 writes quite specific descriptions of Deity AN RASWN WANJ AHRWN WMBLYDJ AJN ALHJM Modern renderings notice this stating that God is first, and the last; and that there is no deity except the God, apparently emphasising monotheism. Thus is even more understandable that TWB is here compared with the “hand of JHWH” somehow thus describing the unity and divine powers. (Specifically, interpretation of such statement in Hebrew Bible should particularly avoid referring to Greek and Hellenistic metaphysics, fundamentally inappropriate for describing this statement of Isaiah in its OWN time, in its OWN cultural and religious context. But we quickly remind readers that in Hellenistic Judaism, the Letter of Aristeas quite much writes (allegorically) of the “hand of God” and writes of allegories and so avoid anthropomorphic descriptions of deity; important predecessor for allegorising interpretations, also to Philo of Alexandria.) Understandably, then Isaiah 44 here seriously criticises practises of making sculptured images of deities, but interestingly in that statement and criticism presents quite lengthy list of important Egyptian SNAKE deities, including RENETET, WADJYT and NEKHBETH. We shortly consider also some DB words in Hebrew Bible. These words are usually comprehended as designating “bears”; and the BDB interestingly explains this being so for their “soft or gliding motion”. Arabic writes more clearly dabba to denote creeping and crawling of reptiles and insects (311). (Worth remembering is also that in astronomical traditions, the Typhoon is part of Great Bear.) Readers who have seen a bear in nature certainly would not think their heavy and robust movements so being described, so that here we notice one more paradox of comprehending Bible. Reading Hebrew Bible, however, easily brings forward much such evidence that often such DB words in Hebrew Bible do notice snakes. We find written in 2 Kings 2:24 that WJQLLM BSM JHWH WTZANH STJM DBJM MN HJYR and usually thus is comprehended that following such curse, two bears came from the forest. However, the Hebrew text writes here the NH suffix that in this statement reveals NH-S that for Readers alludes certainly to NHS snakes and specifies clearly these DBJM clearly as snakes: we apparently find here written of JZA and NHS, that NHS snakes JZA came. This is apparently coherent with Arabic words of dabba that much describe reptiles. We also consider some DBH words in Hebrew Bible; these are usually comprehended as denoting whispering, defamation and evil reporting (BDB 179); and it is here notable that BDB notices motivation “that which glides stealthily” that somewhat can refer to snakes and serpents. This episode in 2 Kings 2 notices histories of prophet Elisha; interestingly, just before this 2:24 are noticed how Elisha cleansed the water of village (Greek writes in 2:21 KAI EKSEELTHEN ELISAIE EIS TEEN DIEKSODON TOON HUDATOON KAI ERRIPSEN EKEI ALA KAI EIPEN TADE LEGEI KURIOS IAMAI TA HUDATA TAUTA OUK ESTAI ETI EKEITHEN THANATOS KAI ATEKNOUMENEE WJZA AL MWZA MJM WJSLK SM MLH WJAMR KH AMR JHWH RPATJ LMJM HALH Before we already discussed the miracle how prophet Elisha could make iron head of an axe to float (ZWP), thus described in 2 Kings 6. And just before this miracle of cleansing water source, the 2 Kings 2:14-15 notices how prophet Elisha could pass over waters, with powers of Elijah. It is thus important to well recognise that quite many miracles of prophet Elisha are related with waters. In many neighbouring ancient cultures the snake staff caduceus of course was important sign for heralds. Thus we consider some sayings of the DBH (comparisons with Arabic dabaja are now important, with meanings referring to composing, formulating, to put down in writing (312) and nadaba notices also sending official representative or delegate (1115)). The Num 13:32 writes WJZJAW DBT HARZ ASR TRW ATH Here is noticed how the spies brought forward their report concerning the land they had been observing. The DBH word (in DBT HARZ) notices the report of those spies and thus refers to then usual practises in Israel of bringing forward important announcements, whereby ancient societal institution of heralds is to be considered. The DBH here refers to such important official announcements and then usual societal practises and institutions for forwarding such official or semi-official announcements. In this history, Numeri 14:36 and 14:37 also write such quite similar formulations of the DBH stating WHANSJM ASR SLH MSH LTWR AT HARZ…LHWZJA DBH YL HARZ WJMTW HANSJM MWZAJ DBT HARZ RYH Apparent formulation here is HWZJA DBH or HWZJA DBT HARZ and thus we appropriately recall the ancient institutions of heralds and that often the snake staff was the special sign of heralds. Regarding this question it is important to remember that in Biblical Hebrew indeed the ZPY in standard scholarly discussion IS comprehended as snake (see BDB 861 translating ZPY as “serpent” and the verb ZPY meaning “to hiss” as is usual sound of snakes and serpents). In the famous passage of Isaiah 11:7-8 we find the notorious description WPRH WDB TRYJNH JHDW JRBZW JLDHN WARJH KBQR JAKL TBN WSYSY JWNQ YL HR PTN WYL MAWRT ZPYWNJ GMWL JDW HDH This Biblical text is famous to the Readers in beautiful translations, Tanakh translating “The wolf shall dwell with the lamb, the leopard lie down with the kid, the calf, the beast of prey, and the fatling together, with a little boy to herd them The cow and the bear shall graze their young shall lie down together and the lion, like the ox, shall eat straw A babe shall play Over a viper’s hole, and an infant pass his hand over an adder’s den in all of my sacred mount nothing evil or vile shall be done” This describes interesting details of snake cult. The PTN may be comprehended as Cobra and the ZPY notices also generally Serpents (see BDB) and we continue rendering DB as designating snakes, following preceding paragraphs; and Greek Bible here writes of EPI TROOGLEEN ASPIDOON KAI EPI KOITEEN EKGONOON ASPIDOON. Here is written of SYSY JWNQ (Greek PAIDION NEEPION) and in the Book of Isaiah this certainly refers to prophet Isaiah himself and other prophets of “Isaiah-group”, as in Hebrew his name is written JSYJH; (we also notice that name of prophet Elisha in Hebrew is similar ALJSY, and already numerous water miracles of Elisha are above discussed). The GMWL notices one meanings of GM-EL, those who nourish. For reading the JWNQ we shall consider the quite usual QWN that notices lamenting, singing or playing hymns. Thus we comprehend Isaiah 11:8 “TBN; man of Isaiah-group shall play music over a cobra’s hole; and nourisher pass his hand over an serpent’s den” This describes clearly doings of SNAKE CULT, the introducing with TBN notices thus name of this Snake Deity- TB. The TBN word is usually comprehended to denote grass, thus in usual lexica of Hebrew; but e.g. the Arabic usual TUABAN word designating snakes and serpents is here especially important. Readers thus easily notice that THIS context of Isaiah 11:8 writes thus clearly of snakes, Cobras, and vipers, so that also the TBN word certainly must be read as word for snakes (thus following also the usual Arabic TUABAN word that is word specially designating snakes and serpents). Thus we find this interesting description of snake cult in Sacred Mount, especially TBN snake noticed, and Cobra and Serpents. We emphasise that thus is referred to very important religious cult as there is noticed then the Sacred Mount “in all of my sacred mount nothing evil or vile shall be done” (in words of Tanakh). The Isaiah 11 begins with referring to rod coming from stem of Jesse (HTR MGZY JSJ); and here the Greek Bible writes of RABDOS in stating KAI EKSELEUSETAI RABDOS EK TES RIZES IESSAI KAI ANTHOS EK TEES RIZEES ANABEESETAI. This is in Biblical history famous statement; here we notice that in this context writing of snake cult thus is also noticed the RABDOS that in many contexts designates herald’s staff (the snake staff); this statement is of course often commented. Important statement of JHWH and TWB is also written in Nahum 1:6-7 writing that LPNJ ZYMW MJ JYMWD WMJ JQWM BHRWN APW HMTW NTKH KAS WHZRJM NTZW MMNW TWB JHWH LMYWZ BJWM ZRH WJDY HSJ BW This statement clearly notices JHWH described as TWB. Recently the New and Modernised Translation of Bible (by the current Author Pasi K Pohjala in Verre et Bible 2, 2008) renders this “in front is the surprising (NZh) heaping (YM) of waters in their heaping, and the water is magnifying (QM) by means of white-cavity (HR) of increased visions (NAP of NP vision and AP increase) and this fiery lamp gives, in being flame the strengthening by waters because rocks are broken up 1:7 God is so well doing (TB) the strengthening by waters (YZ, M) by help of the form-giving (zura) illumination (JWM); and thus is known the intelligible (HS)” (Verre et Bible 2, p.51) In this text of Nahum becomes clear that God is here described as special power of waters. Here is described magnified visions seen in and through fiery burning lamp (visions seen through glass bowl where flame was burning, with a film of oil floating on waters for the flame; and the bowl thus was lamp). This was miraculous burning glass lamp through which magnified visions were seen, and God JHWH was comprehended as the special POWER OF WATERS that caused such miraculous appearances. Water was magnifying in this specially powerful visual appearance of glass lamp where fire flame was burning, and God JHWH is here in Nahum 1:6-7 understood as the special Power of Waters. And the manner how God was doing this powerful action was the TB- here rendered that “God is so well doing (TB) the strengthening by waters”. There was fire flame burning in this lamp, and in the waters of this glass bowl lamp were magnified visions seen. The statement TWB JHWH here indeed is almost clearly stating that JHWH was comprehended in this vision the power of waters and that here JHWH actually was visually appearing in form of TWB dragon, that is, JHWH was the Power of Waters and to spectators here visually appearing in form of fiery dragon TWB amidst there burning fire flame. But read in this context of Book of Nahum this comprehension seems actually quite clear. So we read in this New and Modernised Translation of Nahum in Verre et Bible 2 the 1:8-9 that “concerning what is only small (TP) the vessel makes the change (YBR), it reflects, this magnifying place (QM and maqom) of stone-material and pursues further the shadow-visions 1:9 the what-ness (Mh) that you, God, make in the divinations (NHS) in understandable manner (BN): God, God with vessel-examination (KL) makes reflections (YS); without magnifying the double magnifying with power” (Pasi K. Pohjala: Verre et Bible 2 (2008), p.51)). This statement praises God’s powers of making visual prophesies in the fiery bowl, especially, God makes the NHS divinations! Thus the Hebrew Bible here describes that JHWH is TWB, and that God produces with his powers in this fiery glass bowl divinations, visual apparitions NHS. Writing thus clearly of NHS visual apparitions in divinations and that in this producing of visual prophesies JHWH is TWB is actually that here in Nahum 1 the Hebrew Bible comprehends dragon deity JHWH who makes in his powers visual prophesies and appears as fiery dragon amidst fiery bowl. We now well also remember that in ancient times the ANGUIPEDE was very popular symbol in Jewish magical amulets and that the Anguipede usually was connected with the name IAO. Anguipede was specifically a serpent figure and now we merely quote Erwin R. Goodenough’s statement concerning this ancient very popular symbol ANGUIPEDE that “ Does this mean that in the anguipede we at last have an image of the traditionally aniconic God of the Jews?” (Goodenough, Jewish Symbols in the Greco-Roman Period II, p.251). We find now important description of fiery appearance of divine dragon amidst flame of this burning lamp as described in prophesy of Nahum 1. Here Nahum states that TWB JHWH in the text of Hebrew Bible. I translated this describing the manner how God is powerfully in the bowl producing the prophesies (“God is so well doing the strengthening by waters”), but this context notices NHS prophetic visions and visions of TP; we can actually state more clearly that JHWH is doing those strengthenings in water well, in manner of TWB SERPENT and that He is so in manner of fiery SERPENT in this burning glass lamp appearing. And this is clearly very comparable to the ancient widely known representations of IAO in form of ANGUIPEDE. Thus I conclude this interesting discussion concerning TWB in Nahum 1 by remembering my recent important Commentary to the Book of Nahum where this important detail in Nahum 1 also was commented. “The TB is in this text noticed to consider also religious festivals the JWM TWB, and this TB much also describes the VISUAL APPEARANCE in divination- the 1:6-7 writes in Targum translation QDMWHJ TB JWJ that specifically connects this TB to QDM VISUAL APPEARANCES IN DIVINATION. Thus we find here written TB QS MYWZ especially because this Book so specifically writes of QAUS, thus every occurrence of QS words in THIS book are of special importance and should be in detail studied. Also in Hebrew text in 3:9 is written KWS YZMH that emphasises in this Hebrew writing detailed and intriguing writing concerning 1:7 TWB JHWH LMYWZ 3:9 KWS YZMH 3:11 TB QSJ MYWZ These formulations now contain references to QS Nabatean deity QAUS or in 1:7 referring to JHWH obviously making comparisons of strengthening YZH advises of these deities in their religions” (Pasi K. Pohjala: Verre et Bible SEVEN. New Translations of Bible. Book of Nahum, Sacred Steersman of Solar Bark of AMON. Name Emanouel (Isaiah 7 and Matthew 1) declares “Amon s God” (January 2011), p.14). And we of course remember of some later time the Book of Revelation in New Testament where is the awesome visual appearance of Son of Man described amidst burning lamps (Revelation 1:12-13a) EIDON EPTA LUKHNIAS KHRUSAS KAI EN MESOO (dat) TOON LUKHNIOON HOMOION HUION ANTHROOPOU ENDEDUMENON PODEEREE KAI PERIEZOOSMENON PROS TOIS MASTOIS ZOONEEN KHRUSAN HEE DE KEFALEE AUTOU KAI AI TRIKHES LEUKAI OOS ERION LEUKON OOS KHIOON KAI OI OFTHALMOI AUTOU OOS FLOKS PUROS KAI OI PODES AUTOU HOMOIOI KHALKOLIBANOO OOS EN KAMINOO PEPUROOMENEES Here is fiery shining divine appearance in midst of burning lamps vividly described. The MA TOVU of Numeri 24:5 is in Synagogues importantly recited and in Hebrew states MH TWB AHLJK JYQB MSKNTJK JSRAL This is truly elevating and religiously beautiful statement- and especially, this statement deserves especially reading in the full context of speech of Bileam son of Beor in Numeri 24. For the first, the current reading of verses of Bible is later invention and completely foreign to the writ of Hebrew Bible. For purposes of quickly referring to some saying the division into verses of course has some practical importance. However, well known this division into verses actually quite often seriously misleads Readers simply by establishing the specific context where Readers suppose these words belong. Even if this is so usually recited in Synagogues, this is important example of such grave misleading. Now the current verse Numeri 24:5 of course praises the beauty and splendour of Tents of Jacob and habitations of Israel. The currently widely and traditionally accepted division into verses thus encourages Readers to consider here this TWB as qualifying the Tents of Jacob and also this TWB as qualifying the Habitations of Israel, thus praising their beauty and splendour. This is of course religiously really elevating. But we now emphasise that this division into verses is completely foreign to the text of ancient and modern Torah. Thus one important task for Readers reading the Hebrew text is to find appropriate semantic division of the words- and for THIS statement this proves to be especially enormously true. In this speech of Bileam son of Beor is beautifully described mysterious encounter with the divine. Thus we start discussing more the

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