Tuesday, 12 February 2013
Verre et Bible 14 by Pasi K Pohjala Feb2013. 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 This is one statement where the epithet ZBAWT is more clarified, here in writing of MSYP; this word apparently notices also the JAM SUF whose seafaring traditions are so prominent. Thereafter Isaiah 11 notices the magnificent description of rituals of snake cult, already above noticed. 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). It is well thus worth noticing that ZPWN in Hebrew denotes “north” so that serpent ZPY could possess special wisdom concerning direction to the north, the ZPWN, the direction where magnetic needle directs; and noun ZPY is in Hebrew very similar to noun SAAB that notices magnets. It is important to remember that the Hebrew text was often recited to the public or to some audience, and then the precise pronouncing of different letters could be little confusing according to local dialect, even if the written text has been meticulously copied by generations of Scribes. NOTICE WELL THAT In discussing and studying Biblical descriptions of practises of navigating with help of magnets thus is important to notice similarity of words SBT SHABBATH snake staff, ZBAWT divine epithet (Lord of Hosts), SAAB designating magnets, ZPY noun for Serpents in Hebrew Bible, ad ZPWN designating direction “north”. Especially when recited to audience, these words can have sounded quite similar. 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). Here is written of SYSY JWNQ, and in the Book of Isaiah this certainly refers to prophet Isaiah himself, as in Hebrew his name is written JSYJH, and his group. 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 noticing to Readers that in THIS context of Isaiah 11:8 writing thus clearly of snakes, Cobras, and vipers the TBN word certainly must be read following 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). (see more for this discussion above in p.33). We thus notice that in this context Isaiah 10-11 is JHWH ZBAWT importantly connected with description of rituals of snake cult in Temple and also here is the SBT staff noticed. Important prophesy of Tyre in Isaiah 23 much discusses seafaring. Also here is JHWH ZBAWT noticed in statement that JHWH ZBAWT JYZH LHLL GAWN KL ZBJ LHQL KL NKBDJ ARZ In this statement apparently the ZBAWT is clarified with KL ZBJ. So we also find in 28:1 that ZJZ NBL ZBJ TPARTW ASR YL RAS GJA. And 28:4 notices WHJTH ZJZT NBL ZBJ TPARTW. We learn much of meaning of Shabbath also considering the Qabbalat Shabbath prayers said upon beginning of the Shabbath in the evening dusk of every Shabbath eve. Recitation of Psalm 92 and Psalm 93 in welcoming the Shabbath is historical and thus these Psalms tell important details concerning Shabbath. Importantly, Psalm 92 begins MZMWR SJR LJWM HSBT TWB LHDWT LJHWH In the current study is clearly shown that the TWB word in Old Testament surprisingly often designates TWB serpents, even if currently that word is rendered usually “good”. This statement thus notices “Shabbath Light” (jom hashabbat) and notices TWB serpent. We find here reference to Light of Shabbath; the snake TWB. The ritual of lighting the Shabbath light is ancient and important Shabbath ritual, well legislated also in Mishnah. This important ritual is clear manifestation of comprehension and implementation of technology of producing fire among members of this particular group; is recent centuries lighting the Shabbath light is ritual particularly by the wife. Shabbath snake staff of course can kindle a light e.g. including a flint or certain chemical mixture resembling matches. In this Psalm 92 are worthy of special notice mentions of RNN, because thus are noticed also the famous snake deity RENENUTET. Chapter Nine. KERUKEION staff of Messengers and KERUGMA proclaiming by Jesus and Apostles in NT The current study now discussed details of snake cult and rituals of snake religiosity as described in Bible, mainly in the Old Testament. Really many attestations are easily found so that Biblical religion is thus easily noticed having contained many elements of snake religiosity, such elements and details that currently are often silently bypassed- but the current Study aims now to remedy this situation to the great rejoicing of all Readers and for even much more furthering discussions of Bible and Biblical religiosity. We all can certainly advance somewhat in our knowledge of Bible and Biblical religion when reading this study, noticed our current knowledge of Biblical religiosity. One very important attestation of details of snake religiosity in Bible are mentions how Jesus and Apostles spread the Good News according to New Testament Gospels doing thus KEERUSSEIN and thus proclaiming KERUGMA. These words are in New Testament really usually in different Gospels usually written, so that these words KEERUSSEIN and KEERUGMA certainly are among those central key concepts of New Testament that are important part of the early Jesus movement and certainly describe early comprehensions of those events and activities (this is important to remember, because some words in New Testament occur apparently in specific vocabulary of one or two Gospels, or specific vocabulary of some Pauline letters. But KEERUSSEIN and KEERUGMA noticing the activity of Jesus of Nazareth and the Twelve are in New Testament so widely and coherently attested that these words certainly describe very early Christian descriptions of these activities and report early Greek translation of words of Jesus himself concerning KEERUGMA and KEERUSSEIN). This is now hugely important detail for considerations of New Testament, because the KEERUGMA and KEERUSSEIN in Greek (so also in Septuagint) are specific terms that designate official proclamations and making such official proclamations in public; and the KEERUKS Herald in ancient world carried special symbolic objects, importantly also carried the Staff of Herald KEERUKEION that usually is known as the Snake Staff (the caduceus). Currently are public announcements of course usually made via mass media, often in the Television, so that the symbols that distinguish official messenger in this role are expressed in the method of mass media (capacity to be quoted or individually appear in main News reports or in major talkshows of the Television and be named with special distinctive title and to appear in special symbolic venues, e.g. are currently very important modern institutional expressions of such symbols of official Heralds and are therefore much studied in sociology, politology and Media Studies and by numerous PR agencies and political spin doctors who wish to improve the image of certain politicians and increase positive reception for their sayings). But in ancient times, making official announcements was of course quite different institution, often such announcements made in religious venues and religious gatherings (and named, for example, as prophesies, and little boosted with some awe-inspiring visual appearance etc.); but often were important official announcements conveyed and announced by official Heralds, and the KERUKEION staff, the staff of Heralds, was important symbol of these Heralds (and thus also a kind of guarantee of the genuineness of the announcement really originating from officials). KERUKEION staff was very important symbol in the ancient world. And KERUKEION staff usually was snake staff. Also the Greek noun RABDOS in many statements designates Herald’s staff, although KERUKEION noun is more specific. This regarding, it is thus very notable that KEERUGMA and KEERUSSEIN are Greek words that certainly are widely used genuine designations or realities and practises among Jesus, Apostles and all first followers. Thus we read in the important description of Matthew 10 that TOUTOUS TOUS DOODEKA APESTEILEN O IEESOUS PARAGGEILAS AUTOIS LEGOON…POREUOMENOI DE KEERUSSETE LEGONTES OTI EGGIKEN HE BASILEIA TOON OURANOON…EIS EEN D’ AN POLIN E KOOMEEN EISELTHEETE…(Matthew 10:5, 7, 11a). This is apparent description of around travelling people who were conveying and proclaiming important message, the Gospel. Thus it is understandable that in vocabulary of those ancient times, the important KEERUSSEIN here describes their activity. Now we do not specifically more discuss the content and expressions of that proclamation they were to announce, but we here importantly notice that the Greek BASILEIA TOON OURANOON can well denote “realm of the TAIL OF THE NUN”- that is, the OURA noun usually designates tails of snakes and serpents, and the NUN was famous ancient Egyptian snake deity of primeval waters and high seas- and of course historically, Jesus – the Joshua who followed Moses- is in Bible well specified as Joshua BIN NUN. (Much worth remembering is the famous symbol of OUROBOROS). And this comprehension of OURA designating snake and serpent tail in Greek language is important and widespread and quite in accordance with the writing of KEERUSSEIN and KEERUGMA to designate words of first Apostles, and also thereafter and much in accordance with that usually Heralds then carried Herald’s staff. Matthew 3:2 describes that also of proclamation of John the Baptist that PARAGINETAI IOANNEES BAPTISTEES KEERUSSOON EN TEE EREEMOO TEES IOUDAIAS LEGOON METANOEITE EGGIKEN GAR HE BASILEIA TOON OURANOON Language of this statement in Matthew clearly describes activity typical of Herald, public proclaiming, so that Greek readers also here wonder if the EN TEE EREEMOO (dat, of EREEMOS) should rather refer to name Hermes, the name Hermes HERMES is very similar to EREEMOS or HEREEMOS; we remember that Christian Hermetism was one important type of early Christianity (rather, before Augustine, and more revived in Middle ages) and here activity of John the Baptist so clearly shows character of activity of Heralds. In this context also quotation of LXX of Isa 40:3 writes these words FOONEE BOONTOS EN TEE EREEMOO ETOIMASATE(dat). Recently I studied in my Commentary to Malachi that Jesus commented activity of John the Baptist quoting Malachi 3:1 and Exodus 23:30, thus told in Luke 7:27 and Matt 11:10, (IDOU EGO APOSTELLOO TON AGGELON MOU PRO PROSOOPOU SOU OS KATASKEUASEI TEN HODON SOU EMPROSTHEN SOU. The Mal 3:1 was especially noticed to resemble Mal 3:23 where is sending of Prophet Elijah noticed and told that he shall do SB, or SAAB- that is, Prophet Elijah shall find direction with help of SAAB magnets. (Pasi K. Pohjala Verre et Bible Twelve. Book of Malachi (December 2012), pp. 5-6). Understandably, clever use of magnets for finding direction was in ancient world very important special knowledge of envoys and ambassadors. Hermetism generally is discourse and speculation also of occult tradition and alchemy; and in Corpus Hermeticum magnet is bypassing also mentioned. (I have recently also commented the special clothes of John the Baptist, mentioned in Matt 3:4 TO ENDUMA AUTOU APO TRIKHOON KAMEELOU KAI ZOONEEN DERMATINEEN PERI TEEN OSFUN AUTOU this being interesting notice of the special diving and seafaring equipment of John the Baptist, commenting these Matthean words “thus is described that John Baptist-DIVER apparently wore an inflated bladder/skin (DERMATINE) around his waist” (Verre et Bible NINE Bible, Boats and Divers. Gaulos Ships GOLA Settlements; Reqem Nabatean Trade of Purple Argaman, Raising Dead by Resuscitation, Capernaum Seafaring (May 2011), p.18 (and more discussion of BAPTIZEIN immersing and plunging into sea pp.78ff.) Here are described people who practised seafaring and practised diving, and of special Heralds. Apparently good Heralds were properly equipped, also with floating aides such as inflated bladders; and they knew many secrets of orienteering, also with help of magnets. Once more it is important to remember that name Jesus refers in Old Testament to Joshua/Jesus Son of NUN, the NUN great Egyptian serpent of primeval waters.) Already we discussed traditions of Gospel of John Ch. 1 according to St. Cuthbert’s Gospel and it became apparent that this important old Manuscript now in the British Library, clearly perpetuates comprehension of Jesus being ANGUIS DIVINE SERPENT, thus noticed in John 1:34-37 and John 1:28-30. Interestingly, the St. Cuthbert’s Gospel f3verso and f4recto presents interestingly the connection of John the Baptist and waters. Namely, the f3verso writes SED UT MANIFESTARETUR IN ISRL PROPTER EA VENI EGO IN AQUA BAPTIZANS… What do we read here? These Latin words of course follow the Vulgate 1:30 BUT Readers are here apparently suggested to consider also the “propter ea veni ego in aqua” where the “in aqua” specifies notoriously the “veni ego” and thus HERE ST.CUTHBERT’S GOSPEL CLEARLY DESCRIBES THAT JOHN THE BAPTIST HAS TRAVELLED OVER WATERS IN STATING “VENI EGO IN AQUA” This reading is of course fully found in the Churchly approved Latin Vulgate, simply considering the semantics of this sentence little differently! And of course this St. Cuthbert’s Gospel follows the usual reading where “in aqua baptizans” is comprehended as semantic unit and thus found description how John “baptised with waters”; indeed, BOTH readings are in St. Cuthbert’s Gospel well supported. Of course, reading this episode in Gospel of John we notice the Latin description of Spirit IOHANNES DICENS QUIA VIDI SPM DESCENDENTEM QUASI KOLUMBAM DE CAELO ET MANSIT SUPER EUM- comparison with Greek is here especially apt because Greek KOLUMBETRA notices swimming pools, e.g. Josephus writes in Bellum 1:437 how Herod murdered Hashmonean high priest by drowning him into swimming pool BAPTIZOMENOS EN KOLUMBETHRA TELEUTA where this BAPTIZO indeed notices swimming and immersing, this emphasising character of John’s sea travelling (for more discussion see my recent Verre et Bible Nine (May 2011), p.78 and also episode noticed in Antiquitates 15:54, see p.87, this noticing attempts for resuscitating too. In this Verre et Bible Nine the Chapter Seventeen is “Ancient histories of Divers” where KOLUMBETAI and KUBISTERES divers are noticed, in traditions of Halieutica and traditions of Scyllis and Hydna and much more, also discussing how important for divers were methods of resuscitating.). We now continue discussion of Matthew 10. We notice that in early Gospel Manuscripts there has been interesting vacillation in this Matthew 10 concerning the equipment that these Heralds or Apostles were to take with them, the 10:9 notices ME KTESESETHE KHRUSON MEDE ARGURON MEDE KHALKON EIS TAS ZOONAS HUMOON…MEEDE RABDON where is noticed warning concerning taking with them a staff (rabdos)- but here it is notable that quite many ancient MSS here write they shouldn’t take many staffs with them (RABDOUS) and this detail certainly reflects then widespread knowledge that those doing announcing KEERUSSEIN, those KERUKS, usually carried the KERUKEION (or RABDOS) staff of Herald. Also writing this history of sending the first apostles, the versions in Synoptic Gospels do record different expressions and notice in their writings different details. The Staff is especially importantly noticed in the description of Gospel of Mark where 6:6-7 writes KAI PERIEEGEN TAS KOOMAS KUKLOO DIDASKOON. KAI PROSKALEITAI TOUS DOODEKA KAI EERKSATO AUTOUS APOSTELLEIN DUO DUO KAI EDIDOU AUTOIS EKSOUSIAN TOON PNEUMATOON TOON AKATHARTOON KAI PAREEGGEILEN AUTOIS INA MEEDEN AIROOSIN EIS ODON EI MEE RABDON MONON… In this description by Mark 6 is noticed that those sent would take with them ONLY one staff and this RABDOS here very probably designates some version of the staff of Herald, it is not merely some simple stick that travellers often carried; then notices here namely 6:12 KAI EKSELTHONTES EKEERUKSAN where their activity is with KEERUSSEIN described. Gospel of Luke 9:1-6 writes this episode with interesting details- APESTEILEN AUTOUS KEERUSSEIN TEEN BASILEIAN TOU THEOU KAI IASTHAI KAI EIPEN PROS AUTOUS MEEDEN AIRETE EIS TEEN ODON, MEETE RABDON MEETE PEERAN… Thus Luke describes how Jesus sent the Twelve to KEERUSSEIN but notices that they would not take even a RABDOS with them; and interestingly writes Luke describing their proclaiming activity as EUAGGELLIZOMENOI although Mark and Matthew write how they did KEERUSSEIN proclaiming. This important episode of the first sending of the Twelve thus is described in all three Synoptic Gospels but the writers have made slight modifications to their histories, and the notice of the RABDOS staff is one interesting mention where these Gospels write differently, Mark 6 actually emphasising that indeed they should take the staff RABDOS with them! Matthew 11:1 also writes concerning KEERUSSEIN activity of Jesus, here is noticed his going around and publicly proclaiming in their cities (EN TAIS POLESIN AUTOON), a situation typically comprehensible for activities of herald. However, the following statements 11:2ff clearly start in the discussion topic of describing situation of John the Baptist and his public activity, so that for comprehending 11:1 it is also important to read the preceding statements. The 10:42 precedes the text now noticed as 11:1- also here is the current division into verses somewhat misleading, and the whole context should better be wholly considered. This statement namely writes of cup POTEERION PSUKHROU. Only some apparent later clarifications here clarify POTEERION HUDATOS PSUKHROU where that cup is specified as cup of cool water; also here the POTIZEIN may notice giving drink (the version of Mark 9:41 is here far clearer writing that OS GAR AN POTISEE HUMAS POTEERION HUDATOS EN ONOMATI OTI KHRISTOU ESTE and is in Mss well attested and thus is apparent description of giving a cup of water to drink to the followers of Christ; thus Matthew in redaction makes this statement more intriguing). Therefore, here is worth remembering that PSUKHROS notably resembles SAHAR dawn, thus cup or bowl of lights; and Greek BOREAS that notices direction northwards and northern winds; thus is e.g. in book of Jesus Sirach 43:20 noticed PSUKHROS ANEMOS BOREES PNEUSEI KAI PAGESETAI KRUSTALLOS EF’ HUDATOS EPI PASAN SUNAGOOGEEN HUDATOS KATALUSEI KAI OOS THOORAKA ENDUSETAI TO HUDOR. (In NT the PSUKHROS is rare, only in Apocalypse 3:15-16 written). Matthew 11:1 thus notices how Jesus in his proclaiming activity went around in several towns, so that this discussion therefore much notices questions of travelling and methods of finding direction for route. Important help for those ancient travellers could be also that they were given bowl of water that they could use for compass bowl- we have seen that in those times ancient travellers in near East for much time already had been using compasses and magnets for finding direction. (Usually PSUKHROS is comprehended noticing cooling, like cooled by winds- but in Palestine some southern winds are rather warming and hot although northern wind usually is cooling, so noticed in Sirach 43:20). Importantly, Sirach 43:6 here notices how the moon follows its peculiar times and thus indicates times and seasons, and 43:23-26 describe how divine reasoning makes improved travelling to ships and heralds. 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…).