Tuesday, 12 February 2013

Verre etBible 14, Pasi K Pohjala Feb2013. 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 whole context where is written that “Word of him who hears God’s speech, who beholds visions from the Almighty, Prostrate, but with eyes unveiled How fair are your tents, O Jacob, Your dwellings, O Israel!” (Tanakh of Numeri 24:4-5) Importantly, when we here forget the later invention of division into verses we then question, fully in accordance with the text of Hebrew Bible, whether these MA TOVU words rather should be read together with sentence preceding this MA TOVU. This reading is fully legitimate in reading of Hebrew Bible, and also in every serious academic Bible study the text is so read; the division into verses is later helpful invention but does not have sacred status. Now thus reading the MA TOVU words together with the words preceding here reveals notorious statement of TOV Serpent God of Israel! We namely read (following much the Tanakh translation so that the meaning of 24:4 now is better agreed) that “Word of him who hears God’s speech, who beholds visions from the Almighty, Prostrate, but with eyes unveiled –MA TOVU” This is beautiful description of encountering the divine, beholding visions from Almighty, eyes unveiled, and thus: SEEING GLIMPSE OF TB SERPENT GOD. Hebrew Bible here writes that neum SMY AMRJ AL ASR MHZH SDJ JHZH NPL WGLWJ YJNJM This description really emphasises how Bileam son of Beor indeed was seeing, glimpse visions from TWB Divine Serpent. Also Greek Septuagint translation tradition here clearly writes concerning seeing deity, stating that FEESIN BALAAM HUIOS BEOOR FEESIN O ANTHROOPOS O ALETHINOOS OROON FEESIN AKOUOON LOGIA THEOU OSTIS ORASIN THEOU EIDEN EN HUPNOO APOKEKALUMMENOI OI OFTHALMOI AUTOU OOS KALOI SOU OI OIKOI IAKOOB AI SKEENAI SOU ISRAEL… OOSEI PARADEISOI EPI POTAMOON KAI OOSEI SKEENAI AS EPEEKSEN KURIOS OOSEI KEDROI PAR’ HUDATA (Numeri 24:3-6) Here we notice the PARADEISOI EPI POTAMOON because the EPI often notices in Greek concretely on or upon, such as being upon waters and thus floating, and not merely gardens beside rivers. We notice Psalm 106:1 beginning HLLWJH (Hallelujah) HWDW LJHWH KJ TWB KJ LYWLM HSDW Here is stated that JHWH IS TWB; usually we comprehend this so that here is described how “good” is JHWH. So we notice 106:4 writing LRAWT BTWBT BHJRJK LSMH BSMHT GWJK LHTHLL YM NHLTK Important detail is that here is described thrice TB, TWB, TB so that readers certainly see this emphasised. Then follows BHR referring to Sea (cf. Arabic BAHARI); we thus hear description connecting BAHARI sea and TB. Then are questions of Name emphasised SMH SMH (or Simha rejoicing). Then are noticed divine mighty deeds in the Sea of Suf in travelling from Egypt “Our forefathers in Egypt did not perceive your wonders; they did not remember Your abundant love; but rebelled at the sea, the Sea of Reeds; Yet He saved them, as befits his name, to make known his might, He sent His blast against the Sea of Reeds; it became dry; He led them through the deep as through a wilderness” (Tanakh translation of Ps 106:8-10). Thus we continue studying mentions of TWB in Psalms and notice promptly that God’s TWB is often mentioned in the beginning of Psalms, the Psalms 106:1, 107:1, 118:1 and 136:1 (numbering of Hebrew Bible) commencing HWDW LJHWH KJ TWB LYWLM HSDW “praise the Lord for He is good; His steadfast love is eternal” (Tanakh translation) Now here studied word TWB here is usually comprehended with “good” thus denoting divine quality of goodness and mercy, thus also comprehending this Tanakh. But we notice in this formula JHWH KJ TWB Simply stated, we here find notice that JHWH IS TWB; and we can comprehend this formula when we comprehend word TWB (and thus can attempt to comprehend how such TWB is connected with JHWH). Important information of ancient comprehending this statement is found, as usual, in the Septuagint translation, and these show important differences. We read in LXX Psalm 117:1 EKSOMOLOGEISTHE TO KURIO (dat) OTI AGATHOS OTI EIS TON AIOONA TO ELEOS AUTOU Here the AGATHOS renders the TWB as we would expect if TWB indeed means moral goodness and mercy. Importantly in this Psalm Lxx 117 is OTI EIS TON AIOONA TO ELEOS AUTOU often repeated formula; and such repeating TO ELEOS of divine mercy indeed much supports translating the YWB in beginning with OTI AGATHOS. BUT now it is really important that Septuagint rendering of the beginning formula in the other mentioned Psalms 106, 107 and 136 importantly renders TWB with KHREESTOS stating EKSOMOLOGEISTHE TO KURIO (dat) OTI KHREESTOS OTI EIS TON AIOONA TO ELEOS AUTOU It is now notorious that THIS rendering of Hebrew TWB as KHREESTOS in this usual Greek Septuagint tradition actually is quite near to statement of SNAKE- one Greek noun for “snakes” namely is KHERSUDROS, especially for water snakes! And KREPIS notices foundations and groundworks and quays, walled edges of rivers. We compare now KHREESTOS with noun KHERSUDROS and find those very similar indeed. Comparable are KH-R-E-S-D/T-S letters in KHERSUDROS and KHREESTOS. Thus the usual Greek Septuagint rendering interestingly well refers to ideology of snakes in beginning of Psalm 106, 107 and 136 by translating the Hebrew TWB with KHREESTOS that is very similar with noun KHERSUDROS that in Greek language denotes water snakes. Thus in Greek Septuagint translating we find interesting tradition comprehending the TWB in Psalm 106:1 107:1 and 136:1 with reference to water snake, for translating TWB with KHREESTOS. Recognising KREPIS built walls of river, quays, notices TWB also referring to harbours and their piers, and built channel systems. We thus notice in my earlier Translation of Psalm 107 (the Greek Psalm 106) in the important and currently increasingly popular and ever increasing more widely well received Bible translations in Verre et Bible 2 (2008) “107:15 Thank to God his Hasid and for his vision miracles (PL,AT) from the instruments built by men of white glass (LBN) 107:16 because He multiplied those that are low (DL) in these divinations (NHS) and with help of Spirits of water-ponds-of-shadows, this valley of understanding (G-DY) 107:17 God of the water-pond (AL-JM), from Your Chrystal ball their simpleness, and their ponds produce prophecies. 107:18 Vessel! Oh, Vessel! You strange, and their soul will reach to the magnification that lightens even the death 107:19 they cried to their God concerning what is narrow and He produced from the blown glass vessel (SY) them the reflections 107:20 He sent his Word (cf. Logos-thought) and healed them, and He delivers them from their illusory thoughts” Especially now is important 107:16 that “because He multiplied those that are low (DL) in these divinations (NHS) and with help of Spirits of water-ponds-of-shadows, this valley of understanding (G-DY)” This translation writes of “Spirits of those water ponds of shadows” and notices thereby the Hebrew NHS word that Readers know usually notices snakes in Old Testament; because of the quite fundamental challenges involved if we write of snakes was here translated with “divinations (NHS) and with help of Spirits of water-ponds-of-shadows” where Readers themselves could associate these NHS with such “Spirits of water-ponds”. Especially, explicit noticing Snakes in this writing of water bowls would have alarmed thinking of the great ancient Snake deities, so that the questions become indeed of religious and ideological character. In the current study we write of such questions explicit and aim at presenting to rejoicing and increased knowledge of Readers here well formulated and quite convincing study. The current study is explicit study of much theological and ideological character in noticing many ancient great snake and serpent deities and their cult practised in cult described in Old Testament. Writing this question explicit would have also required more fundamental notices of role of Snakes and divine Snakes in Old Testament prophesying. Now we return to this writing and emphasise that so are indicated divine snakes of water bowls; and we emphasise that Greek Septuagint translation here indeed translates the beginning TWB with KHREESTOS that is so similar with KHERSUDROS, Greek noun denoting water snakes. Actually the Greek Septuagint translation of Psalm 107 very clearly emphasises here noticing waters and water ponds, noticing that 106:2 EIPATOOSAN OI LELUTROOMENOI HUPO KURIOU OUS ELUTROOSATO EK KHEIROS EKHTHROU 106:3 EK TOON KHOOROON SUNEEGAGEN AUTOUS APO ANATOLOON KAI DUSMOON KAI BORRA KAI THALASSEES 106:4 EPLANEETHEESAN EN TE EREEMOO (dat) EN ANUDROO HODON POLEOOS KATOIKEETEERIOU OUKH EURON We notice that after writing in beginning here TO KURIOO (dat) OTI KHREESTOS, this Greek translation writes importantly of LUTROO that refers to waters, and purifying with waters; and thus is THALASSA sea also noticed here emphatically, especially comparing with ANUDROS places. Readers certainly not only think of dry places but consider reference to famous HUDRIA water serpent. Importantly, ancient multilingual readers found here important comparison HUDROO (dat) HODON (Greek, in LXX 106:4) HODUU LJHWH KJ TWB (Hebrew, in 107:1.) This heinous detail is worth closely pondering because many ancient Readers were multilingual, with sufficient knowledge of Greek language and Hebrew, in Hellenistic and Roman times. Thus reading the Hebrew HODUU LJHWH KJ TWB these Readers remembered interpretation HODON in Greek translation, WITH dative HUDROO (of course, HEE HODOS in Greek is noun for roads and ways- but we now emphasise that its accusative HODON is so similar with Hebrew HODUU that begins this Psalm 107.) Thus becomes here for these Greek readers actually JHWH equated with HUDRIA the great Water Serpent! Hebrew statement here characterises that JHWH is TWB, so that such TWB now becomes actually equated with HUDRIA Water Serpent. This emphasises that ancient Hellenistic readers indeed comprehended the TWB word as divine designation as denoting Serpent. Thus we notice that 106:23-24 writes OI KATABAINONTES EIS TEEN THALASSAN EN PLOIOIS POIOUNTES ERGASIAN EN HUDASI POLLOIS AUTOI EIDOSAN TA ERGA KURIOU KAI TA THAUMASIA EN TO BUTHO For Readers finding this EN TOBUTHO (dat) in Greek translation notices of the T-B letters and thus directly refers to the TWB word that is in beginning of Hebrew text of this Psalm 107 there written. Importantly, this is written in context where Greek translation explicit much writes of waters and seas, noticing EIS TEEN THALASSAN, ERGASIAN EN HUDASI POLLOIS and KUMATA. Thus are depth of sea and deep water bowls and divine beings of waters noticed. (n.b. Once more we notice to Readers that Psalm 106 in Septuagint is Greek translation of Psalm 107 in the Hebrew Bible. This is pervasive in considering numbering Greek Translations of Psalms, Greek Septuagint Psalms 10-112 are Greek translations of those Psalms that are in Hebrew Bible Psalms number 11-113.) And Psalm 106:23 We now are far better knowledgeable to approach the mysterious ancient myth of Noah’s Ark. This is really important ancient myth of historical background, and now the comprehensive interpretation of this history myth of Noah’s Ark cannot thus be approached in this very limited study. Now we notice, however, that the ARK is in Hebrew Bible noticed with word TEBA, in consonantal script written TBH. This is rendered as “ark”; the TBH Hebrew word also can notice “chests”. NOW we recognise that in Hebrew Old Testament the TB words notice snakes and dragons. Thus we easily recognise that this history myth of Noah’s Ark describes some sailing in a DRAGON BOAT. In ancient seafaring the DRAGON BOATS were, of course, well known in Mediterranean. Greek sources often describe the HIPPOS boats of Phoenicians, boats like “horses” HIPPOS. Their special figure stem indeed resembles animal head, like head of horses- or heads of dragon. Recognising that Noah specifically built that dragon boat, the Ark, thus brings our comprehension of this important history myth well in accordance with well known realia of ancient Mediterranean seafaring, where dragon boats were in ancient times usual- and finding such harmony of Biblical reading with otherwise then known realia of the circumstances then is strong argument in favour of such reading. It is good to remember that Quran usually talks of “Noah’s Ark” with PULKA word. Importantly, FULKAN refers also to volcanic activity and Surat Al-Falaq is of Daybreak; Quranic usual designation PULKA thus has certain references to fire and morning break- and thus we hear something relevant to lights and fire. Quranic traditions of MURSAHA harbours and anchorages of ships (Surat HUD) also proceed our comprehension of history myth of “Noah’s Ark”: Hebrew Bible tells how the Ark stopped at mount “Ararat”- and this name is in Semitic parlance of the same root as the Quranic noun MURSAHA of anchorage (the usual change of S and T importantly show similarity of R-S and R-T, so that reading the Ararat we notice its referring to “anchorage”. In this history myth Ark thus stopped at certain place, namely: ANCHORAGE. This may sound for current readers quite ridiculous and trivial statement, considering in our times highly developed engine driven and gps guided ships navigating along well surveyed waters to top efficiently built harbours. But this history myth tells of completely other circumstances, and thus was important to notice that indeed, the Ark came to still in certain place: anchorage. Even currently we find numerous coastal MERSA cities and important ancient harbours such as Pireas, Tarsus of Turkey, Barcelona, Marseille where RS-L is found. This emphasises to Readers that Biblical writings originate in culture of international seafaring and trade across numerous important harbours, and that there were NUMEROUS “Jerusalem” safe havens and harbours- so we understand also the Gola as “overseas settlements” or “overseas trade stations” (not as sorrowful and hapless “exile”, so following our earlier Studies in Verre et Bible commentaries.) Continuing the study of Old Testament, we notice mentions of TEBA “ark” in the history myth of Noah’s Ark. Genesis 7:1 writes WJAMR JHWH LNH BA ATH WKL BJTK AL HTBH And Genesis 6:14 states YSH LK TBT YZJ GPR QNJM TYSH AT HTBH WKPRT ATH MBJT WMHWZ BKPR These are in the Hebrew Bible important statements concerning the TEBA “Ark”. We now in the current study merely notice that such TEBA Ark certainly was a seafaring vessel somehow of type of Dragon Boats. Noticing this detail merely brings our comprehending this history myth of Noah’s Ark much more in accordance with otherwise known histories of ancient Mediterranean seafaring cultures, especially the famous Phoenician seafaring and Phoenician boats and ships. Greek Septuagint rendering translates the “Ark” with KIBOOTOS where is also the B-T recognised. BASILEIA TOON OURANOON – kingdom of Tail of NUN. Nun was the old Egyptian God of streams and waters, also depicted as serpent (we remember that in traditions of Book of Joshua is presented Joshua Son of Nun, so that finding reference to NUN in teachings of Jesus of Nazareth is quite obvious. We remember that usually Jesus teaches of kingdom of OURANOON, thus really often presented as the center of teachings of Jesus of Nazareth. Thus we recognise OURA-NOON or Tail of the NUN, that is, Tail of Sea Serpent NUN. In the Greek Septuagint translation Psalm 106 we notice writing 106:29 KAI EPETAKSEN TE KATAIGIDI KAI ESTEE EIS AURAN (cf. OURAN) KAI ESIGEESAN TA KUMATA AUTEES 106:30 KAI EUFRANTHEESAN OTI EESUKHASAN KAI OODEEGEESEN AUTOUS EPI LIMENA THELEEMATOS AUTOON Greek translation here notices coming of serene and calm on the seas when the roaring waves silenced and so was God leading them through that chosen sea. So is noticed the ESTEE EIS AURAN; but slight change of A and O letters in Greek notices the OURAN, the TAIL of WATER SERPENT. Notice the profound ancient pondering of the miracle of floating- calm sea and serene weather- and boats were floating; and even amidst roaring waves and high seas the boats somehow floated even if the situation was truly threatening. Small and quite rudimentary built boat amidst roaring waves and in midst of violent storm. How was this boat floating? Who kept the boat floating? The divine Water Serpent, with its powerful tail. And in ancient bowl divination this miraculous support was reproduced with miniature boat floating in bowl that was shaken, and the people were assured of the power of Divine Water Serpent ad his Tail for keeping boat floating in midst of storm and waves, as well as in serene and calm seas. BASILEIA TOON OURANOON in Gospel of Jesus of Nazareth- the kingdom of Tail of the NUN Water God. In Greek Septuagint tradition we often find interesting detail writing EN TO OURANO (dat) ANOO thus often in statement with reference to THEOS or KURIOS. Thus stating OURA NOAN ANOO we hear statement concerning “me, OURA NOAN; or tail OURA of NUN water serpent”. Thus in Deut 4:39 stating KURIOS O THEOS SOU OUTOS THEOS EN TOO OURANOO ANOO; and Josh 2:11 KURIOS O THEOS HUMOON THEOS EN OURANOO ANOO; and 1 Kgs 8:23 OUK ESTIN OOS SU THEOS EN TOO OURANOO ANOO; and Ps 113:11 O DE THEOS HEMOON EN TO OURANOO ANOO. Chapter Five. Serpent Cult in Book of Haggaj, continuing Commentary Haggaj (Verre et Bible Eleven of 2012)

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