Tuesday, 12 February 2013

Verre et Bible 14 by Pasi K pohjala Feb2013. The Septuagint translation also often notices the KEERUKS specifically in role of official announcer; one clear statement is in Gen 41:43 that notices how in front of the wagons of Joseph there was travelling the official KEERUKS announcer: KAI EKEERUKSEN EMPROSTHEN AUTOU KEERUKS. And in situation of making preparations for building the Tabernacle, Moses then made public announcement concerning contributions and works (KAI PROSETAKSEN MOUSES KAI EKEERUKSEN EN TEE PAREMBOLEE LEGOON…). And official announcements by STRATOKEERUKS to the troops of king Ahab are noticed in 1 Kings 22:36- here Septuagint translation interestingly refers to KEERUKS official announcers, although Hebrew Bible here more describes how the word or rumour was spreading among the troops- the emphasised role of STRATOKEERUKS thus is here in Greek translation notable. For New Testament writings of KEERUSSEIN is very important Septuagint translation of Isaiah 61:1 that PNEUMA KURIOU EP’ EME OU EINEKEN EKHRISEN ME EUAGGELISASTHAI PTOOKHOIS APESTALKEN ME IASASTHAI TOUS SUNTETRIMMENOUS TE KARDIA (dat) KEERUKSAI AIKHMALOOTOIS AFESIN KAI TUFLOIS ANABLEPSIN KALESAI ENIAUTON KURIOU DEKTON KAI HEEMERAN ANTAPODOSEOOS PARAKALESAI PANTAS TOUS PENTHOUNTAS This text is important in speech of Jesus in Synagogue of Nazareth, described in Luke 4, and Luke here mostly follows this Septuagint text but emphasises how Jesus was KEERUSSEIN, formulating in Luke 4:19 KEERUKSAI ENIAUTON KURIOU DEKTON although here Septuagint writes of KALESAI, and Luke 4 also writing of the KEERUKSAI AIKHMALOOTOIS following Septuagint translation. This Isaiah 60 is notably international, noticing then important states KALUPSOUSIN SE KAMELOI MADIAM KAI GAIFA PANTES EK SABA EEKSOUSIN FERONTES KHRUSION KAI LIBANON OISOUSIN KAI TO SOOTEERION KURIOU EUAGGELLIOUNTAI KAI PANTA TA PROBATA KEEDAR SUNAKHTHEESONTAI SOI, KAI KRIOI NABAIOOTH EEKSOUSIN SOI, thus are noticed famous Qedar, Nabatean realm, Saba and Midian (Isaiah 60:6-7). Also 2 Chron 20:3 notices KEERUSSEIN official declaration; in situation of threat of war, Josafat summoned folk together and announced fasting EDOOKEN IOSAFAT TO PROSOOPON AUTOU EKZETESAI TON KURION KAI EKEERUKSEN NEESTEIAN EN PANTI IOUDA. Also 2 Chron 24:9 notices KEERUSSEIN as making official declarations to people. In Septuagint translation very important writings concerning KEERUSSEIN is found in translation of Book of Joel, notably four times the KEERUSSEIN word occurs in this quite concise Biblical prophesy and therefore in the current study we more attentively notice some details in this Book of Joel. Recently the current Author Pasi K Pohjala published more detailed study and commentary on the Book of Joel, the Book: New Translations of Bible. JOEL. Ancient Irrigation Agriculture of QEDAR People, Sprinkling from SHOFAR Watering Cans, from Hagar Reservoirs. Praises to Allah in Hebrew Bible (Verre et Bible TEN, August 2011). We now notice the relevant statements of KEERUSSEIN in Greek Septuagint translation tradition, and follow discussions and commentaries in this Verre et Bible Ten (I am very thankful and impressed by the interested and ever increasing public reception of this important Commentary written by me, and I look forward to powerfully and promptly continuing this important work of Biblical studies and commentaries and with continuously increasing debate! The ever increasing interested, and much positive, reception is truly encouraging and I thank every Reader and every commentator.) Thus we consider Joel in LXX 1:14 HAGIASATE NEESTEIAN, KEERUKSATE THERAPEIAN, SUNAGAGETE PRESBUTEROUS PANTAS KATOIKOUNTAS GEEN EIS OIKON THEOU HUMOON KAI KEKRAKSATE PROS KURION EKTENOOS Here we notice in Greek translation words typical for arranging public gathering and for assembling people for some common festival, thus are here written concerning HAGIASATE, KEERUKSATE of KEERUSSEIN and SUN-AGO in form SUNAGAGETE from which also the word Synagogue or SUN-AGOOGEE is formed. Hebrew Bible here writes QDSW ZWM QRAW YZRH ASPW ZQNJM. In the VB10 I studied together the 1:13-14 beginning ADM HGRW where “the HGR also here notices the doings of how in dry land and in wilderness is water to be found, being important reference to the history of HAGAR in genesis.” (VB10, p.8). This statement was in Joel found to refer especially to Joel 1:10 writing SDD SDH ABLH ADMH KJ SDD ”that was found to emphasise practise of irrigating method following of practise of SATET deity who poured water on fields” (VB10, p.8). Especially, here written SPD or “piercing” was found to refer to ancient important high technological achievement of making irrigation devices for SPRINKLING water on fields, not merely pouring from bucket or jar (VB10, p.8). Importantly, these words QDSW ZWM… here in Joel 1 apparently describe larger public efforts done for such irrigation practises. In ancient world, irrigation was by state or regional government much organised and larger public works were done for irrigating and building and upkeep of channels and trenches. We notice thus in Joel how larger crowds were gathering together and working together for such important activities of promoting irrigation, so that “QDSW ZWM QRAW YZRH ASPW ZQNJM KL JSBJ HARZ BJT H’ ALHJKM WZYQW AL H Thus are there priests admonished to call further helpers, gather all grown up members of that community and say prayers before their irrigating practises” (VB10, p.8). Apparently here in Book of Joel thus is described gathering together larger gathering of people, and thus is the Greek translation KEERUKSATE here really appropriate, noticing OFFICIAL DECLARATION to numerous people in official matter, here concerning gathering people together and arranging public effort for irrigating. Especially, the Hebrew word HGRW in this statement 1:13 emphasises that these larger public works for irrigation were for operating systems of channels and HAGAR water reservoirs (for more discussion of MGWRH store houses and store places and Arabic GRN stone basins and Arabic GHAR reservoirs, see the VB10, p.9-12; indeed, in discussing etymology of Greek KEERUSSEIN such GWR and Arabic traditions of GRN and GHAR water systems and water reservoir have importance- we remember that ancient Near Eastern high cultures actually existed due to their effective technologies of irrigation agriculture and channels and trenches and coordinating very large public efforts for those constructions. And we should remember that existence and good operation of such channels and watering trenches was one very important positive effect how the centralised power in Ancient Near East appeared to ordinary people; well known other efforts were, of course, collecting taxes and military draft, but existence of channels and irrigation trenches was indeed very important promotion for life of ordinary peasants in those realms). Then we more consider Chapter 2 of Book of Joel that 2:1 SALPISATE SALPIGGI EN SIOON KEERUKSATE EN OREI HAGIOO MOU KAI SUGKHUTHETOOSIN PANTES OI KATOIKOUNTES TEN GEEN DIOTI PARESTIN HEMERA KURIOU OTI EGGUS HEMERA SKOTOUS KAI GNOFOU HEMERA NEFELES KAI OMIKHLES 2:15 SALPISATE SALPIGGI EN SIOON HAGIASATE NEESTEIAN KEERUKSATE THERAPEIAN SUNAGAGETE LAON HAGIASATE EKKLESIAN EKLEKSASTHE PRESBUTEROUS Here the Greek translation writes of SALPISATE SALPIGGI where are in Greek noticed sounding trumpets (thus is the usual rendering of SALPIGKS and SALPIZOO). The Hebrew text here writes of the SHOFAR- and somewhat modifying this understanding of “trumpets” are often also here comprehended sounding horns in manner comparable to sounding trumpets. I commented these writings more in detail in my Verre et Bible Ten Commentary, Chapter Four “Book of Joel: Commentary Chapter 2, Sounding Shofar Watering Cans” (p.22ff) “Understandably, for efficient irrigating the ancients developed many different devices, one of them was WATERING CAN. Generally is a watering can a container with some handle and a spout, and to the spout there is attached a perforated nozzle that produces smooth rain shower much similar to gentle natural rain. For current Readers use of such WATERING CAN seems to be self-evident, but for ancient people such device must have been ENORMOUS technological invention: such device saved considerably much water and produced smooth showers that could be easier absorbed in the soil. Apparently ancients could use HORNS as the SPOUTS of the WATERING CANS…Ancient people also knew much of production of metal containers, also containers of some lighter metal. Now we notice that in ancient world were very widely used in MILITARY LIFE HELMETS of metal where HORNS were attached. Such helmets are numerously attested in Mediterranean cultures, in Scandinavian cultures and in ancient Near Eastern cultures from very early times” (VB10, p.22f). We noticed that the Hebrew saying for sounding these devices TIQU SHOFAR is closely related to SQY shofar, and this SQY exactly means to give drink and to irrigate (VB10, p.23), so that the SHOFAR exactly is connected to practises of irrigating and giving drink- and in Greek SPURIS notices containers thus also in Bible, and Targum notices here JZWYWN the ZWY noticing drips and dripping, exactly such water streams that watering cans produce. (And Arabic SAQIYA is important watering device too) (VB10, p.23-26). The season of irrigating and water works was solemnly commenced with pompous and loud sound from important irrigation devices SHOFAR watering cans. Thus are in Joel apparently also described arranging larger public gatherings around theme of irrigating in time important for operating irrigation systems and actual irrigating, and such public official announcing is here noticed with KEERUSSEIN. And such ancient most advanced technological devices, watering cans, had many applications also in various religious rituals especially in libation and rituals of water bowls. And Joel 4:9 writes KEERUSSEIN 4:9 KERUKSATE TAUTA EN TOIS ETHNESIN HAGIASATE POLEMON EKSEGEIRATE TOUS MAKHETAS PROSAGAGETE KAI ANABAINETE PANTES ANDRES POLEMISTAI This KEERUSSEIN notices official declarations concerning war, conflicts and mediating peace, parlances also very usual in ancient literature. Thus we notice that in Greek Septuagint translation of Book of Joel is the KEERUSSEIN importantly written to notice different public proclamations and announcements. The KEERUSSEIN is in Greek Septuagint tradition occurring but is not usual word in Septuagint, so that studying history of KEERUSSEIN in Greek speaking Bible tradition, the Greek translation of Joel is especially important. The word KEERUSSEIN is usual Greek word in various literature of Hellenistic and New Testament times, but studying the Book of Joel noticed clearly that this Book describes details and religious rituals of Ancient Irrigation Agriculture of QEDAR people, very flourishing and powerful regime in ancient Near East; also this detail is important in considering history of KEERUSSEIN in Greek Bible. In the Apocryphal Psalms of Solomon we also find in PsSol 11:1 writing of KEERUSSEIN denoting public announcement and public declaration in such language that much resembles notices in Joel 2. Thus is written SALPISATE EN SIOON EN SALPIGGI SEEMASIAS HAGIOON KEERUKSATE EN IEROUSALEEM FOONEEN EUAGGELLIZOMENOU OTI ELEESEN O THEOS ISRAEL EN TEE EPISKOPEE AUTOON STEETHI IEROUSALEM EF’ HUPSELOU KAI IDE TA TEKNA SOU APO ANATOLOON KAI DUSMOON SUNEGMENA EIS APAKS HUPO KURIOU Here is noticed also concretely observation and seeing EN TEE EPISKOPEE AUTOON STEETHI IEROUSALEM EF’ HUPSELOU describing that ”Jerusalem” would stand upon ”high” place or point (EF’ HUPSELOU) for doing observation of them. The SALPISATE SALPIGGI in Septuagint translation especially reminds the above discussed Joel 2 translation, and thus are SHOFAR traditions considerable in this Psalm. We certainly should now remember that many of Readers were to some level multilingual, at least rudimentarily fluent in important concepts of Hebrew Bible or Aramaic; and thus we notice that here is written EN SALPIGGI SEEMASIAS where literally might SEMAINOO be heard, referring to such trumpet that specially signals holy days. But Joel 2 writes well known only of SALPISATE SALPIGGI EN SIOON KEERUKSATE EN OREI HAGIOO MOU so that these Readers certainly considered SALPISATE SALPIGGI EN SIOON. We should, thus, recognise that here SEMASIAS is not attribute for SALPIKS (“trumpet specifically signalling holy days”) but noun designating another sign: for Semitic speakers such SEEMASIAS religiously refers to SEMES SUN - and reading this in statement SEEMASIAS HAGIOON KEERUKSATE that notices proclaiming KEERUSSEIN from (gen) the SUN-SYMBOL, of holy character – and indeed, the snake staff Kerukeion indeed IS often comprehended specifically religiously sun symbol! This is clear regarding poetry SALPISATE EN SIOON EN SALPIGGI SEMASIAS HAGIOON KEERUKSATE Here in this Psalm is indeed notorious symbol SEMASIA noticed, because also 11:5 notices PAN KSULON EUOODIAS ANETEILEN AUTOIS O THEOS where is noticed every good tree- but writing of the ANETEILEN of ANA-TELLOO is rather word usual denoting rising sun, thus emphasising sun symbolism here. The symbol SEMASIA being wooden staff symbol of sun, such as often the snake staff KERUKEION was comprehended, also writing of ANATELLOO rising of sun, is here quite comprehensible. And Biblically literate ancient Readers undoubtedly compared this with that very similar Greek translation Joel 2 remembering that KEERUKSATE there comes after mention of SALPISATE SALPIGGI EN SIOON, so that also this compares KEERUKSATE with this SEMASIAS here written- and this emphasises such SEMASIAS sun symbol as the KEERUKEION Herald’s staff the snake staff. This comprehension of ANETEILEN is emphasised in this Psalm because list of APO ANATOLOON KAI DUSMOON SUNEEGMENA EIS APAKS HUPO KURIOU APO BORRA ERKHONTAI where the ANATOLEE specifically notices east, the direction of sunrise; (symbolism of this is much similar to symbolism in Apocryphal Baruch 4. It is quite important to notice that the name BAROUKH is much similar to usual Greek KEERUKS designating Heralds, and Baruch 1:3-5 describes how he exactly did activities of Herald- he publicly announced the book to different audiences of Israelites.) We notice in the Psalm of Solomon 11 thus important description of the Herald’s Staff sun staff for KEERUSSEIN doing of heralds. In Greek Magical Papyri the Staff of Hermes is in some statements noticed. “Hermes, lord of the world, who’re in the heart, O circle of Selene, spherical (KUKLE SELENES STRONGULE) And square, the founder of the words of speech Pleader of justice’s cause, garbed in a mantle with winged sandals, turning airy course beneath earth’s depths, (AITHERION DROMON EILISSOON HUPO TARTARA GAIES) who hold the spirit’s reins O eye of Helios, O mighty one Founder of full-voiced speech, who with your lamps (LAMPASI TERPOON) give joy to those beneath earth’s depths, to mortals who’ve finished life. The prophet of events and Dream divine you’re said to be” (PGM V.400-410, translation E.N.O’Neil) This prayer is to be recited on moonrise and on sunrise. Here the V.380ff notices making figurine of Hermes, and the Hermes shall hold herald’s staff (KATEKHETOO DE O HERMES KERUKEION). Notably here is described the course of Hermes with DROMON EILISSOON. Thus we hear of the HELIX whirls and twists, even of coil or spire of serpents, and HELISSOO noticing to turn round, to whirl, and of circular motions. Such twisted serpents were especially seen in the symbolic staff of Hermes, the Staff of Herald. We notice that such was symbolised also in that figurine of Hermes: “roll a hair into papyrus…place it at the feet of the Hermes” (V.387ff, in Greek writing APOKEIRAMENOS EK TEES KEFALES SOU TRIKHA SUNELIKSON TO KHARTE (dat)). We now especially notice that this figurine of Hermes was placed in shrine “and let the figure lie in a shrine of lime wood” (thus E.O.Neill; in Greek this V.392 states KEISTHO DE TO ZOODION EN NAO FILURINO (dat). Here, as usually in reading Greek, we attentively consider comparison of NAUS ships and NAOS shrines; especially in dialects and in mystical texts (e.g. this PGM) we should be specially careful in reading this. In this statement, as often in reading Greek, we should attentively ask if that figurine of Hermes was placed IN A MINIATURE SHIP or BOAT (NAUS). Here is clearly written of the voyage of Hermes across heavens. Mention of LAMPS of Hermes especially then are apt describing lamps in a ship or boat; and in the current research especially notably is writing of TERPOON with these LAMPADES. Seraphim serpents, or Teraphim, are in the current research often noticed as bringing fire and light, and this is certainly also here reading this Greek TERPOON important (even if literally Greek TERPOO notices to gladden and rejoice). Such LAMPASI TERPOON is apparently including STRP and this is similar to Greek STILBOO; and little later in this study I shall discuss more the STILBOO word “to flash”, “to glitter”, “to sparkle”- such flashing even can kindle fire. Philo of Alexandria namely presents in list of symbolical names for stars and parts of cosmos that Hermes was used as name for STILBONTA “glitterer” or “sparkler” (so in Decalogo 54); and in LXX of Ezekiel 21 is discussed spark-flaming snake staff- little later in this study I write full discussion of these details. Thus in this Spell to Hermes we may understand that Hermes LAMPASI TERPOON TOUS HUPO TARTARA GAIES actually is presented so that Hermes can with SPARKS KINDLE LAMPS (STILBO) and thus, indeed, bring much rejoicing to people (TERPOO). (However, we shall remember that bringing burning lamp in a boat is enormous miracle. Life of sailors is fully on the condition of that boat, and any uncontrolled fire of course could quickly burn down the whole ship and cause havoc. Burning lamp on ship thus required numerous technological inventions- the appropriate fuel, such as some nafta or oil, and specially constructed glass lamp. But appropriately constructed and used, such were truly impressive and encouraging devices). In this important description are noticed Hermes, and Herald’s staff KERUKEION that Hermes figurine is holding, and placing such Hermes figurine in a wooden boat, and also noticed how this Hermes with his LAMPS brings rejoicing. These are apparently important descriptions of culture and practises of ambassadors and envoys. Importantly notable is also the “Hermes’ ring” in PGM 5.213-303 writing HERMOU DAKTULIOS KANTHAROU POIEESIS LABOON KANTHARON GEGLUMMENON; this “Hermes’ ring is ritual of KANTHAROS cup, taking a engraved cup; here the word POIEESISLABOON almost contains the STILBOON, so that this ritual of Hermes’ ring notices kindling a cup KANTHAROS. (We also learn that this KANTHAROS cup should be a piece of stone, engraved of a greenish stone GLUMMA KANTHAROU EIS LITHON SMARAGDON POLUTELEE GLUPSON KANTHARON in 5.240ff (regrettably, here translation by Morton Smith in Ed. Betz does not present this interesting statement in the beautiful clarity)). We now study prayers to Hermes in the PGM VII that somewhat resemble that prayer in PGM V studied above. the PGM VII.664-85 writes a spell for obtaining dream revelations, and here is said seven times to the lamp the spell that is prayer to Hermes Hermes, lord of the world who’re in the heart O circle of Selene, spherical And square, the founder of words of speech Pleader of Justice’s cause, garbed in a mantle, with golden sandals, turning airy course beneath earth’s depths, who hold the spirit’s reins the sun’s and who with lamps of gods immortal Give joy to those beneath earth’s depths, to mortals (Trl. E.N. O’Neil) This prayer to Hermes is much similar to the prayer in PGM V. This spell is, however, said to lamp in requesting oracle, although in PGM V is central the figurine of Hermes that apparently was installed in figurine of a boat. And in PGM VII.540-578 is recorded also a lamp divination where was recited spell to Hermes Trismegistos who is asked to appear. During the current study we have discussed already some notices of cult of Asclepios,

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