RELIGION OF DRAGON IN OLD TESTAMENT Some notices. A Study by Pasi K Pohjala, January 05, 2013. In Series VERRE ET BIBLE. Readers may think that writings of Old Testament do not positively describe religion of dragon and religious practises of dragon cult. This is actually one very interesting discussion in study of Old Testament, the Hebrew Old Testament and ancient translations of Old Testament. However, study of positive descriptions of dragon religion in Old Testament is also regrettably quite rare and usually merely concisely in academic Bible studies noticed, or almost bypassed. Hopefully this study therefore may contribute to more knowledge and serious discussion of Old Testament dragon religion and Old Testament religiosity where Snakes were hallowed in the cultic practises. Well known, many ancient religions highly esteemed dragons and snakes and these were often connected with oracles and ancient practises of healing, and also state cult. For example, the famous KERUKEION staff of Hermes was snake staff, one or two snakes winding around the staff. In realities of ancient world, it is fully comprehensible and understandable that also Old Testament religion positively notices snakes and dragons. We first consider Isaiah 14 where also snakes and Seraphim are described. Isa 14:29 writes “Rejoice not, all Philistia, Because the staff of him that beat you is broken. For from the stock of a snake there sprouts an asp, A flying seraph branches out from it” (Tanakh translation) Every serious study aiming at contributing to serious scholarly Bible study should always make clarification of concepts and words. This statement in Isaiah 14:29 is thus very important in noticing the STAFF thus alluding to snake staff (or Caduceus) and also noticing different species, noticing in modern English rendition thus a snake, an asp and a flying seraph. We notice that SRP words notice to burn and to consume; the noun notices a Seraph, an angelic being and also that SRP notices burning, venomous serpents (see J 1633). In this description of Isaiah 14:29 thus is noticed apparently being that is appropriately denoted as DRAGON, because now is especially noticed also its “flying”. Indeed, the consensus of scholarly translation traditions of Biblical Hebrew into modern languages reflected in Gesenius and its English translation BDB does explicit notice the English word DRAGON as translation of SRP (vocalised Seraph) in Biblical Hebrew. Thus the BDB article of SRP (BDB 977) renders this with “serpent, usu. venomous; or a flying serpent, or dragon”. Translators thus also here may slightly differently translate with transliterated “seraph” or “serpent”, or DRAGON, each of these well within the modern main ACCEPTED scholarly translation traditions. Now we here especially emphasise that rendering here with English DRAGON thus well is within widely accepted scholarly academic translation traditions; from the practise of translating, we simply know that some translators wish to write otherwise, merely with transliterated word “Seraph” or with the appropriate although less specific word “snake”. But importantly, English word DRAGON indeed is here one widely and well accepted word in scholarly academic traditions, and EVERY READER easily can find this translation in the widely known important BDB lexicon (that is mostly English rendering of German GESENIUS). And the reason why such word DRAGON is not usually found in usual modern translations of Bible of this statement, is merely the preferences of the group of translators who have written such translations; usually modern Bible translations are prepared by a devoted committee of learned translators and many interesting renderings simply may have not achieved the majority of votes when such committee is preparing the translation. Also it happens that majorities in such votes are determined by illnesses of some Committee members who were regrettably prevented from attending some meeting and vote because of serious illness regrettably occurring during that important time. And the work of a translation committee has duration of several years and in committees regrettably some older Members pass away during the time of work of such Translation Committee so that their important learning cannot contribute to the work of the Committee during the whole time of such Committee and their attendance is seriously hampered in their later times for their illness. Some translations have enhanced public knowledge of such plausible and well possible alternative translation choices in circulating some footnotes to the translation or even lengthier shorter commentaries to some debated statements. Hopefully in our times of AD 2013 we already could publish Bible translations in such method that well motivated and accepted translations might be fully stated in a published footnote with noticing that in there the translation committee was divided and the main text achieved the majority of votes of the Committee but the alternative quoted in footnote represents important translation tradition that was seriously discussed in the Committee as possible alternative translation, although in the vote majority of learned members of the Committee did not support such translation. Thus the modern Readers would be much better informed of such important issues in Bible translation and public knowledge and discussion of Bible comprehension would thereby be enormously much promoted! The currently considered Isa 14:29 is of particular importance for its thus specifying the words and especially noticing different types of thus designed snake style beings. Thus we consider this statement in the Greek Septuagint translation tradition, writing that ME EUFRANTHEIEETE, PANTES OI ALLOFULOI SUNETRIBEE GAR O ZUGOS TOU PAIONTOS HUMAS EK GAR SPERMATOS OFEOON EKSELEUSETAI EKGONA ASPIDOON, KAI TA EKGONA AUTOON EKSELEUSONTAI OFEIS PETOMENOI The main Greek Septuagint MSS well support this Greek translation where OFIS and ASPIS snakes are noticed. Now it is very important to notice that Greek New Testament the Revelation 12 writes very powerful image of a nourishing dragon, and the scholars usually see here allusion also to currently discussed Isaiah 14:29; also this emphasises dragon traditions of Isaiah 14. Thus, appropriately, we consider the Hebrew statement that in Isaiah 14:29 writes HJH HMSA HZH AL TSMHJ PLST KLK KJ NSBR SBT MKK KJ MSRS NHS JZA ZPY WPRJW SRP MYWPP This statement of Hebrew Bible importantly notices thus types NHS and ZPY and SRP MYWPP. The NHS is the usual NAHAS word of Hebrew Bible that usually there designates snakes; and the ZPY is another type of snakes. Now the SRP MYWPP here notices the SERAPH and importantly specifies that this SERAPH is winged by stating the MYWPP. Appropriately thus this is rendered into English with word DRAGON. Importantly we notice here then written references to KR and DL that also designate water containers and water buckets- indeed often are DRAGONS noticed as guardians of wells and springs. In this description of NHS, ZPY and SRP snakes and dragons, we now importantly notice mention of the SBT that is the SBT staff or rod; language of this statement in Hebrew Bible thus specially notices SNAKE STAFFS. Emphatically, here in the Greek translation is the KERUKEION staff of messengers noticed, because Septuagint translation here writes of SUNETRIBEE GAR O ZUGOS where Readers with comprehension of religion easily notice letters G,R,U,G,O and S that here make clear reference to culture of KERUKS messengers and their KERUKEION staffs (those also known as CADUCEUS). Notoriously writes Isaiah 46 that “To whom can you compare Me or declare Me similar? To whom can you liken Me, so that we seem comparable? Those who squander gold from the purse And weigh out silver on the balance, They hire a metal worker to make it into a god” (Tanakh translation of Isaiah 46:5-6) The Hebrew Bible concludes this statement writing JSKRW ZWRP WJYSHW AL. We are now considering the Seraphim, the dragons, in Old Testament religion, so that here noticed ZWRP now is notorious. In Biblical Hebrew the SPR notices Seraphim, or dragons, and verb SRP notices to burn, thus noticing how fire or flames burn. More specifically in Biblical Hebrew the ZRP notices to smelt and to refine, specially smelting metals. 864 Now is the YSH usually comprehended here of the YSH verb, to do or to make. But YSH also can denote a staff or rod, understandably for staffs and rods being devices for making and many doings; this is importantly usual in Arabic. We thus read in this statement word ZRP, thereafter the YSH referring to rod and staff and the AL (the EL) refers to God: apparently we here find important ancient reference to CADUCEUS form God, the dragon ZRP and rod here combined to divine EL, the CADUCEUS. It is notably important that here Isaiah so clearly utters questions concerning finding and conceiving likeness of God. Even if tradition severely restricts speculations concerning visual imagery of Deity, now in the current study we mention this important statement. Important statement is also in Psalm 18:29ff noticed “It is You who light my lamp; the Lord, my God, lights up my darkness. With You I can rush a barrier, with my God I can scale a wall; the way of God is perfect, the word of God is pure; He is a shield to all who seek refuge in Him” (the Tanakh translation). Hebrew Bible here writes HAL (hael) TMJM DRKW AMRT H’ ZRWPH MGN HWA. Here is noticed well that way of God, EL, is perfect (tamim). But following statement writes mysteriously the Tetragrammaton with ZRWPH. Now interesting is the AMRT vocalisation; usually is here found a noun of “word of God”; but also good vocalisation rather finds here verb of AMR rendering “Confess/say! JHWH He is divine Seraph/Dragon (ZRWP-JH) the MGN!” Easily thus is here found notoriously different statement than the statement that Readers usually find in translations- clear encouraging to confession that JHWH is Divine SERAPH or Divine Dragon. (The usual vocalisation comprehends AMRT H’, Divine Word or God’s word and sees this qualified with the adjective ZRWPH as “pure”. But equally good and grammatically well motivated vocalisation of AMRT comprehends this as encouragement for saying or uttering a confession, and the content or formula of that confession is the JHWH ZRWPH MGN HWA. In THIS statement is not the AMRT JHWH qualified and described with the ZRWPH, but rather the Tetragrammaton- thus we find here important confession concerning somehow identity of the JHWH God. This confession JHWH ZRWPH then states that: JHWH IS DIVINE DRAGON, ZRWP-JH In many mythologies is centrally important that Divine Dragon is guardian of fire and light- and indeed, here the usual rendering praises that “It is You who light my lamp; the Lord, my God, lights up my darkness”. The whole Psalm 18 notoriously notices how this god is flying upon wings and how from mouth and nostrils of this god fire is blazing, thus very vividly describing fire breathing dragon. For New Testament studies here described TAMIM perfectness, especially via the Greek translation tradition, is important also for comprehending Jesus’ call to his followers to be TELEIOS perfect, so noticed in Sermon on the Mount Matthew 5:48, importantly, in context describing Divine Providence seen in Sun and Rain. Similarly we find in tradition of Psalm 18 recorded in 2 Samuel 22. Also in Psalms we more encounter important description of similar style in Psalm 26 that also writes of tam completeness, this Psalm 26 begins LDWD SPTNJ H’ KJ ANJ BTMJ HLKTJ WBJHWH BTHTJ LA AMYD BHNNJ JHWH WNSNJ ZRWPH KLJWTJ WLBJ KJ HSDK LNGD YJNJ Importantly is also here discovered how JHWH is specified as being the Divine Seraph, ZRWP-JH the Divine Dragon. Here are written two verbs of similar form BHNNJ and WNSNJ where sg.1. suffix is in both written. The subject of first exhortation to BHN examine here clearly is mentioned the Tetragrammaton, and in this formulation of two similar forms BHNNJ…WNSNJ (of verb NSH, so these BHN and NSH generally both notice some surveying and examination) the Readers would wait to discover also the second words denoting subjects of this doing surveying, so that the JHWH and ZRWPH become in this formula both designations of the Divine subject- that is, the ZRWP-JH word thus notices Divine Seraph, the Divine Dragon, this designation here more specifying the JHWH Tetragrammaton. Thus we translate in English clearly and straightforward Probe me, JHWH and try me, O Divine DRAGON In this formulation the designation Divine Dragon (the Seraph) importantly specifies JHWH; that is, this formulation specifies that JHWH is Divine Seraph, Divine Dragon. (We notice that this comprehension is in usually hidden by considering the word ZRWPH not as noun or name designating subject of exhortation NSNJ, but usually this ZRWPH is comprehended as noticing third exhortation, or verb ZRP; and this conveniently hides from Readers that here is JHWH actually specified as Divine Seraph. Importantly, this Psalm 26 and Psalm 18 both consider TAM completeness). Thus we notice statement in MALACHI 3:2 that WMJ HYMD BHRAWTW KJ HWA KAS MZRP Here is clearly described of Divine Vision BHRAWTW stating HWA KAS MZRP. Usually thus is noticed how God is like smelter’s fire KAS MZRP; and this was followed in Verre et Bible 2 Translation 2008. However, when we consider the much more delicate question of identity of god, we indeed find here statement that GOD IS LIKE FIRE WHERE THERE IS DIVINE DRAGON (Seraph) The visual appearance now can be appropriately described as being of style of “smelter’s fire” that describes vividly the vision; but when specific religious language considering divine beings and their doings here is specifically considered we indeed find in Malachi 3:2 the notorious statement GOD IS LIKE FIRE WHERE THERE IS DIVINE DRAGON (Seraph) This statement is, of course, theologically much heavier and more substantial than merely likening appearance of God with description of burning fire like smelter’s fire. Thus we consider some aspects of the mysterious Temple Vision of Isaiah 6; the mystery of Qedusha liturgy and Trishagion. We approach

Dragon religion in Old Testament, a study by Pasi K Pohjala January 05, 2013. and details of sailing with ancient dragon boats and other ancient dragon religiosity, hopefully to profound rejoicing of all Readers!). The PGM V in wholeness is Oracle of Serapis. Also in discussing this PGM V we now follow mostly the modern rendering by Karl Preisendanz and in the recent ed. H. D. Betz. This PGM V begins clearly “Oracle of Sarapis”, MANTEION SARAPIAKON (the Greek text of PGM V follows the Ed. of Karl Preisendanz, and the English Translation is that published in the ed. H. D. Betz, the Translators of PGM V been W.C.Grese, Morton Smith and David Aune.) Thus is called to Zeus, Helios, Mithra, Sarapis, unconquered one, Meliouchos, Melikertes, Meligenetor (V.5) It is now worth noticing that this Oracle is performed with (V.3) EPI LUKHNOU, KAI FIALEES KAI BATHROU This description of rituals is somewhat usual in ancient magical practises; thus is noticed this oracle “by means of a lamp, saucer and bench” (Trl. W.C.Grese) “bei Gebrauch von Licht und Schale und Untersatz” (Preisendanz) Thus is noticed divination by means of FIALE bowl. The current Author Pasi K. Pohjala has in earlier scholarly Bible studies of series VERRE ET BIBLE (published since 2006 by Pasi K. Pohjala with ever increasing interest and widening popularity and ever improving reception) often studied ancient bowl divination or lecanomancy. This oracle of Zeus, Helios, Mitra, Sarapis is now important description of ancient bowl divination. Now we especially emphasise that ancient glass bowls and bowls of other material were widely used as lamps, mostly filled with water, and some thin film of oil floating for the flame. But what kind of “bench” might be here noticed? Now it is seriously worth noticing that in this magical culture the SOLAR BARK is quite similarly mentioned, noticed e.g. in Book of Moses (Greek Magical Papyri XIII.457-470) PROAGOO SOU KURIE, EGO, O EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE The SOLAR BARK here is noticed in the EPI TEES BAREOOS ANATELLOON statement, so that KAI BATHROU especially appearing here (and in PGM quite often actually) in statements like EPI LUKHNOU KAI FIALEES KAI BATHROU. In the magical practise a bowl acting as fiery lamp could have been considered as miniature symbol of representation of the mighty solar bark of the SUN- this makes much more notorious statements like here EPI LUKHNOU KAI FIALEES KAI BATHROU; and in magical texts these kinds of mentions somewhat often occur in description of magical rituals. Cult of SOLAR BARK thus may interestingly here be described. Here is Sarapis also described as twice great (O MEGAS MEGAS SARAPIS); and the trismegistos was usual quality of Hermes. We more study then statements in the Stele of Jeu the ZOOGRAFON in this PGM V (the current Author Pasi K Pohjala has recently published in VERRE ET BIBLE 5 larger study of Old Testament MIKHTAM Psalms 56-60 where ancient methods of picture production such as ZOOGRAFIA were much in detail discussed- especially the LXX tradition translating the MIKHTAM with STELOGRAPHIA here). “I am the one who makes the lightning flash and the thunder roll (EGOO EIMI O ASTRAPTOON KAI BRONTOON) I am the one whose sweat falls upon the earth as rain so that it can inseminate it I am the one whose mouth burns completely (EGOO EIMI OU TO STOMA KAIETAI DI’ OLOU) I am the one who begets and destroys I am the Favor of the Aion my name is a heart encircled by a serpent (ONOMA MOI KARDIA PERIEZOOSMENEE OFIN)” (in the Stele of JEU the ZOOGRAPHOON, PGM V.148-156. Trl. David E. Aune) This is important description of fiery serpent, a fire breathing dragon; and it is notably interesting to consider that here attested OU TO STOMA KAIETAI DI’ OLOU is in Greek Manuscripts quite similar with DI’ UALOU that refers specially to GLASS and describes how the Mouth is burning “through glass” DI’ HUALOU, placing a bright glass lamp in the mouth of such Serpent quite descriptively and vividly presents fiery serpent with fire in mouth, a FIRE BREATHING DRAGON who makes lightning flask and thunder roll. Even if symbolism of lightning is in religious texts quite usual, readers certainly remember in the CANONICAL New Testament Synoptic Apocalypse (Matt 24:27 and Luke 17:24) description of PAROUSIA of Son of Man OOSPER GAR HE ASTRAPEE EKSERKETAI APO ANATOLOON KAI FAINETAI EOOS DUSMOON, OUTOOS ESTAI HE PAROUSIA TOU HUIOU TOU ANTHROPOU In the PGM XIII the Book of Moses we also find notable description of ritual at the sunrise, described in XIII.115ff after sleeping with special arrangements appropriate to such rituals of prayers “rising at dawn, greet Helios through seven days, each day saying first the (names of the) gods of the hours, then those set over the weeks.” (Translation of Morton Smith). In this ritual central role is also for the Tripod and the Pythian serpent, the PUTHIOS DRAKOON. But slightly differently reading PURIOS DRAKOON (a fiery dragon) instead of PUTHIOS DRAKOON we comprehend that in these rituals was religion of FIRE DRAGON (PURIOS DRAKOON), appropriately for the central use of the Tripod in these rituals. So we are also reminded of Encountering the Divine in Isaiah 6, the fiery SERAFIM DRAGONS. Then we notice in XIII.188 SU TEEN DOKSAN TOU FOOTOS PERITHEMENOS ESEE MET’ EME Also is here interesting scene of birth of the Pythian serpent in XIII.193ff. New Testament Readers are quite familiar with the characterisations of Jesus as AGNUS DEI, Divine Lamb. But Latin word ANGUIS means a Serpent, so that attentive Readers now ponder (and have been pondering) that actually thus the Latin Bible may allude to DESCRIBING JESUS AS DIVINE SERPENT (ANGUIS) Important and quite interesting recently widely available knowledge of this notorious tradition is found in the pages of St. CUTHBERT GOSPEL (former the Stonyhurst Gospel), that British Library recently acquired and generously made digitised visible to ALL interested Readers. We find in this important old Gospel statements of AGNUS DEI, writing ALTERA DIE ITERUM STABAT IOHANNES ET EX DISCIPULIS EIUS DUO ET RESPICIENS IHM AMBULANTE DICIT ECCE AGNUS DI ET AUDIERUNT EUM DUO DISCI PULI LOQUENTEM ET SEQUTI SUNT IHM CONVERSUS AUTEM IHS (Gospel of John 1:35-38 in St. Cuthbert Gospel, f4 recto) Currently writers may emphasise certain words and statements with different typographical methods, often using bold or italic letters, underlining words or writing letters in upper case and many other typographical details that plausibly convey to Readers (usually schooled in some special tradition) special importance of some words or expressions. The text of this St. Cuthbert Gospel now alerts Readers of importance of words with special layout of the text and placing of certain words. In our times we read every day hundreds of articles, probably in some different languages and visually follow numerous reports from distant cities and regions. For us it is certainly worth stopping for a minute to consider how enormously precious such St. Cuthbert Gospel was to the community in their early times! This Book is of course well kept, actually intact, so that reading this currently is well possible; much easier than e.g. regarding many Qumran writings only in fragments kept. Compared to ancient circumstances, we thus are very happy to read thus almost intact kept St. Cuthbert Gospel where also letters are clearly written and easily read. Thus we now notice here in John 1 written DICIT ECCE AGNUS DI. But attentive Readers now notice that this statement actually emphasises “change” in writing ALTERA DIE and CONVERSUS AUTEM and important also is the SEQUTI SUNT. This is the special reading that finds in the AGNUS DI the ANGUIS Serpent, changing the place of letters N and G. Attentive Readers scrupulously looking at this page of St. Cuthbert’s Gospel ALSO see somehow behind letter N shining through something like letter G (written on the verso). Thus, for official purposes, this Gospel indeed reads AGNUS DI, fully in accordance with Latin Bible text- BUT for more attentive Readers such intriguing details of this Gospel indicate that important is also to consider usual Latin word ANGUIS in reading this statement. This St. Cuthbert Gospel thus importantly refers to tradition of comprehending Jesus as ANGUIS, Divine Serpent. Also in this St. Cuthbert Gospel we find similarly the other statement of AGNUS DEI intriguingly alluding to comprehending Jesus as ANGUIS, so that Jesus is presented as Divine Serpent. We read TRANS IORDANEM UBI ERAT IOHANNES BAPTIZANS ALTERA DIE VIDET IOHANNES VENIENTEM AD SE ET AIT ECCE AGNUS DI ECCE QUI TOLLIT PECCATUM MUNDI HIC EST DE QUO DIXI POST ME VENIT VIR QUI ANTE ME FACTUS EST QUIA PRIOR ME ERAT (Gospel of John 1:28b-30 in St. Cuthbert’s Gospel, f3verso) Also here the St. Cuthbert’s Gospel writes of AGNUS DI. Also here this statement emphasises the alterations and changes, writing of ALTERA DIE VIDET where also change of letters DIE IDE is noticed and thereafter notices questions of former and latter, noticing POST ME and ANTE ME. Readers of this writing thus officially find written the AGNUS DI that is in accordance with churchly canonised Latin text, BUT these mentions in this text emphasise Readers to think of changes and alterations- such as slightly changing the order of letters in AGNUS and thus finding the ANGUIS, statement of JESUS AS ANGUIS Divine Serpent! Notoriously, ALSO here through the page from the recto shine as if behind the letter N in the word AGNUS shines G; this emphasised to ancient Readers to seriously contemplate that Jesus is ANGUIS- the DIVINE SERPENT. Readers may themselves study these statements in the currently digitally published St. Cuthbert’s Gospel, generously by the British Library made digitally visible to ALL Readers! We notice to the Readers that the Greek New Testament here writes (John 1.29) IDE O AMNOS TOU THEOU O AIROON TEEN HAMARTIAN TOU KOSMOU and the other statement is in Greek New Testament in John 1:36 written KAI EMBLEPSAS TO IEESOU PERIPATOUNTI LEGEI IDE O AMNOS TOU THEOU et platea civitatis aurum mundum tamquam vitrum perlucidum et templum non vidi in ea Dominus enim Deus omnipotens templum illius est et agnus et civitas non eget sole neque luna ut luceant in ea nam claritas Dei inluminavit eam et lucerna eius est agnus et ambulabunt gentes per lumen eius Revelation 21:21b-24a in Vulgate This statement in Latin Vulgate is notoriously important concerning lights. The current Author Pasi K. Pohjala has recently written comprehensive studies of mentions of Glass in Bible; here in Revelation 21:21 noticed quite transparent glass, tamquam vitrum perlucidum, is one important statement of glass in Bible; and Greek writes here OOS HUALOS DIAUGEES. Earlier studies have considered more the words HUALOS and KHRUSTALLOS and at those times proceeding glass production technologies that then indeed produced white and quite clear transparent glass in some larger quantities. NOW we consider question of light and mention of AGNUS. For religious contemplation this text is, of course, one of most beautiful Christian consolations providing bright hopes for future. We read here that LUCERNA EIUS EST AGNUS However, considering the ANGUIS Serpent tradition, we now consider alternatively in Rev 21 LUCERNA EIUS EST ANGUIS ITS LIGHT IS THE SERPENT Thus we find in Revelation 21 notorious allusion to LIGHT BEARING SERPENT DRAGON. Now I strongly here acknowledge that I have NOT found empirical evidence in ancient Latin MSS traditions for such quite notorious reading ANGUIS here in Revelation 21:23b; but for fluent Latin readers undoubtedly such reference to quite usual word ANGUIS has easily occurred. And in public reading the Readers sometimes make smaller mistakes in spelling words slightly differently- in this statement spelling ANGUIS utters to audience description of LIGHT BEARING SERPENT DRAGON, even if the written text spells AGNUS. Importantly the Latin Bible also writes in 14:1 ET VIDI ET ECCE AGNUS STABAT SUPRA MONTEM SION

Religion of Dragon in Old Testament, study by Pasi K Pohjala January 05, 2013 of times of Josiah, thus also highly relevant for comprehending the mention of SERAPH in Temple Vision of Isa 6. Considering religious developments of times more modern than time of writing of Septuagint and Hebrew Bible we may notice that in the Rabbinical Judaism of course the celebration of SHABBATH is central tenet of ancient and modern religious celebrations; it is quite worth contemplating that the Hebrew word SBT (with Teth written) usually notices rods and staffs in Biblical Hebrew (thus also in Aramaic; and the Hebrew word for Shabbath is with the Taw letter written). Contemplating connection of Shabbath celebration with SBT rods and staffs is actually quite interesting; notice well that in Synagogue the Torah is always read in Torah SCROLL that is winding around the two rods, visually somewhat similarly as snake coiling around the messenger rod (KERUKEION or CADUCEUS). In history of Scribal culture, it is well known that the form of writings in Codex, that is, writings in form of modern Book where pages are bound together, more characterises the form of oldest Christian writings. These very concrete practises of reading Holy Writings in a CODEX as early Christian religion increasingly practised and the Rabbinical practise of reading in Torah SCROLLS especially in the Shabbath are philosophically very important, especially recognising that the Torah Scroll remarkably is similar to a staff where around is coiling something- around the famous old messengers staff Caduceus was coiling snake or snakes, and Hebrew and Aramaic term for staffs and rods is SBT. Old Testament begins, especially, noticing the snake in the special tree who promised to hearers wisdom and cleverness. And later in this study we shall even more discuss the old famous triad of Syrian religion in Hierapolis of Hadad, Atargatis and Simmios (Caduceus staff) that is widely known in coins of times of Caracalla and Alexander Severus with inscriptions THEOI SURIAS HIEROPOLITOON. These developments notice thus important tenets of Rabbinical Judaism, thus in times more recent; also currently is religiosity of Rabbinical Judaism always so much considering celebration of SHABBATH. Now we importantly also consider some mentions of SARAPIS in the Greek Magical Papyri. These PGM are notoriously difficult and often exceedingly mystical so that we merely consider some clearer statements and write only concise study. We consider first the PGM XIII that is considered as a “Book of Moses”. Certainly we thereby do not endorse or at all suggest enlisting this writing together with the five books of the Torah; ancient works were quite often Pseudepigraphically attributed to some famous historical religious writer (such as Moses) so as to gain some more reputation for that writing. But the PGM XIII is important document and there are in detail much snakes, solar boat, prayers in the sunrise and Serpents noticed. We now study this exceedingly difficult text merely concisely, mostly following the important Translation of the famous Morton Smith, who was very learned important specialist of Jewish religiosity of Hellenistic times and very learned in questions of ancient Jewish magic, this published in the ed. by Hans Dieter Betz. now we consider the Spell said on sunrise, in XIII.138ff “I call on you who surround all things, I call in every language and in every dialect, as he first hymned you who was by you appointed and entrusted with all authorities, Helios ACHEBYKROM (which signified the flame and radiance of the disk) whose is the glory, AAA EEE OOO, because he was glorified by you- who set in their places the winds and then, likewise, the stars of glittering forms, and who, in divine light created the cosmos, III AAA OOO, in which you have set in order all things SABAOTH ARBATHIAO ZAGOURE…The first angel cries in birdglyphic ARAI…Helios hymns you in hieroglyphic LAILAM and in Hebrew by his own name ANOK BIATHIARBAR BERBIR SCHILATOUR BOUPHROUMTROM he says ‘I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you. Your magical name in Egyptian is ALDABIAEIM’ Now he who appears on the boat rising together with you is a clever baboon; he greets you in his own language saying ‘You are the number of the year, ABRASAX. The falcon on the other end (of the boat) greets you in his own language and cries out to receive food CHI CHI CHI…TIP TIP TIP…He of the nine forms greets you in hieratic, saying MENEPHOIPHOTH” (PGM XIII.138-162 in Translation of Morton Smith, publ. in ed. Hans Dieter Betz). Among religious literature the Greek Magical Papyri are certainly some of the more mysterious and difficult documents, comprising details of Greek and Egyptian languages and mythologies and notoriously, quite often quoting details that sound quite Biblical. Indeed the huge effort of the Translator Morton Smith and the PGM translation project commenced at Claremont 1978 should be much appreciated in making hugely learned effort to bring understandable and good rendering of these notoriously difficult PGM. However, we make now some short comments based on the Greek text of Ed. Preisendanz. Here is written HELIOS AKHEBUKROOM HE MEENUEI TOU DISKOU TEEN FLOGA KAI TEEN AKTINA. Thus HELIOS AKHEBUKROOM notices the fire of sun disk and the sun rays and Preisendanz renders Achebykrom “ein Wort das andeutet des Sonnenkreises Flamme und Strahl”. And in the Greek text the names are written BIATHIARBARBERBIRSKHI LATOURBOUFROUMTOOM In the first name when read backwards are thrice found the S-R-B and in the second name the T changed to S also reveals mention of S-R-B, so that here the reference to SERAPH indeed is interestingly present in this statement by HELIOS sun god, that should present something of his name. The SERAPH thus is interestingly alluded to in this statement by HELIOS where name of sun god should be somehow indicated. Important statement by Helios sun here is PROAGOO SOU KURIE EGOO EPI TEES BAREOOS ANATELLOON O DISKOS EPI SE The PGM is notorious document of Hellenistic Egypt, reflecting ancient Egyptian traditions; so that here is described how Sun HELIOS is rising (ANATELLOO); and in Egyptian religion SUN is rising on SOLAR BARK. Here is written of EPI TEES BAREOOS that notices now exactly the SOLAR BARK; thus translates Preisendanz “Ich gehe dir voran, Herr, der rich, der Sonnengott, auf der SONNENBARKE aufgehe mit deiner Hilfe” and Morton Smith quite similarly “I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you”. But reading backwards the BAREOOS (or nominative BARUS) reveals notoriously S-R-B that importantly alludes to SERAPH. Readers should now specially remember the idea of DRAGON BOATS. Solar bark of course is specially fiery boat, or fiery dragon. Also this PGM XIII writes two special prayers, or spells, to make Helios to appear (speaking thus of “make Helios to appear” is such language that is more typical of magical practises where magician assumes some capacity to bring about some effects, whereas in religious language is sunrise rather considered beyond human influence and religious prayers and petitions are addressed to the assumed divine powers or deities), in XIII.335-340 and XIII.255-260. Second description of solar bark arising in the morning is written here in the XIII.457ff. “Helios hymns you thus in hieroglyphic LAILAM and in Hebrew by his very name ANAG BIATHIARBAR BERBI SCHILATOUR BOUPHROUMTROM saying ‘I precede you, lord, I who rise on the boat of the sun, the disk, thanks to You. Your magical name in Egyptian is ALDABAEIM.’ (This means the boat, on which he comes up, rising on the world.) He who appears on the boat rising together with you is a clever baboon; he greets you in his own language, saying, ‘You are the number of (the days) of the year, ABRASAX.’ The falcon on the other end (of the boat) greets you in his own language and cries out, to receive food, CHI CHI CHI…TI TI TI…He of the nine forms greets you in hieratic MENEPHOIPHOTH” (Greek Magical Papyri XIII.457-470 in Translation of Morton Smith). Also here is noticed PROAGOO SOU KURIE, EGO, O EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE Also here we notice description that Sun rises EPI TEES BAREOOS; and so we also here find important reference to S-R-B or the SERAPH in description of the SOLAR BARK where Sun is travelling across the heavens. It is worth noticing that reading backwards the ABRASAX word also produces S-R-B and thus refers also to SERAPHS; but numerous special studies have been written concerning this ABRASAX word in magical texts. However, important traits in depictions of this quite popular deity in ancient magic is that Abrasax quite often is regarded as solar god and depicted as a kind of snake creature. Thus there are some important similarities of comprehension of magical solar deity ABRASAX and the fiery dragon, SERAPH; but we especially remember certain vagueness in depictions and comprehensions of magic. But the similarities of SERAPH fiery dragon and ABRASAX magical deity are worth recognising and observing. We should especially remember that magical texts often call Readers to do some special reading, such as reading with permutation of letters or considerations of gematria, and presentation of symbols and allegories is especially usual, so that finding S-R-B reference to SERAPH in backward reading of name ABRASAX is actually interpretation with very usual and simple methods. In ancient world, Hebrews generally did have widespread reputation for their magic and in quite many magical texts and formulas some distant references and mentions of Biblical names and events also occur. We notice that descriptions of DRAGON are written here, also XIII.49 mentioning that DEUTERON SURIGMOS ANTI DE TOU SURIGMOU DRAKONTA DAKNONTA TEEN OURAN. Here is noticed the mysterious Hissing voice SURIGMOS (das Pfeifen) and that special dragon. Usually of course we consider here a snake biting its tail (thus trl. by Morton Smith)- but for readers with some SEMITIC KNOWLEDGE this statement is of TEEN NOURAN and the NOUR is A LAMP. We thus encounter here depiction of DRAGON WHO IN THE MOUTH CARRIES FIRE, the fiery dragon that is fire breathing dragon- and indeed many dragon statues were in their MOUTH CARRYING THE HANDLE OF LAMP, thus “DAKNONTA TEEN NOURAN”. And important feature of ancient DRAGON BOATS with dragon statues or dragon heads at stem whose mouth was carrying the handle of a signal lamp. It is worth recognising that in Synagogues the NIR OLAM always burns. And the Great Magical Papyrus PGM IV indeed does specifically mention the continuously burning light in Jerusalem, thus in IV.1220 “I call upon you, the one on the gold leaf, before whom the unquenchable lamp continually burns, the great God, the one who shone on the whole world, who is radiant at Jerusalem” (PGM IV.1220ff in Translation of W.C. Grese); and Greek text in Ed. Preisendanz reads EPIKALOUMAI SE TON EN TO KHRUSO (dat) PETALO O O ASBESTOS LUKHNOS DIENEKOOS PARAKAETAI, O MEGAS THEOS, O FANEIS EN OLOO TO KOSMOO (dat), KATA IEROUSALEM MARMAIROON, KURIE Also we find mention in PGM IV.3068ff “I conjure by the one in holy Jerusalem, before whom the unquenchable fire burns for all time, with his holy name IAEOBAPHRENEMOUN, the One before whom the fiery Gehenna trembles, flames surround, iron bursts asunder” (Translation W.C. Grese). We now remember that Jerusalem is ancient noun for safe havens and their temples, such as safe harbours and anchorages. This language of enlightening in this PGM IV does have specific reference to SOLAR BARK also in IV.990ff where is noticed “I call upon you the greatest god (magical formulas) you who enlighten the universe and by your own power illumine the whole world, god of gods, benefactor AO IAO EAEY you who direct night and day AI AO, handle and steer the tiller, restrain the serpent you Good holy Daimon whose name is HARBATHANOPS IAOAI, whom sunrises and sunsets hymn when you arise and set” (translation W.C. Grese) This language notices now steering the solar bark (see comments to this in Ed. H.D.Betz). EPIALOUMAI SE, TON MEGISTON THEON, DUNASTEEN...TON TA PANTA FOOTIZONTA KAI DIAUGAZONTA TE IDIA DUNAMEI (dat) TON SUMPANTA KOSMON, THEE THEOON, EUERGETA AO IAOO EAEU O DIEPOON NUKTA KAI HEMERAN AI AOO EENIOKHOON KAI KUBERNOON OIAKA KATEKHOON DRAKONTA, AGATHON HIERON DAIMONA (PGM IV.987-997 in Ed. PREISENDANZ) The current Author Pasi K. Pohjala recently in study of seafaring traditions and Book of NAHUM has commented this mention of KUBERNOON OIAKA, “steering the tiller”. NOW we little improve study of this Greek statement considering that then is KATEKHOON DRAKONTA written. The comment in Ed. Betz to words “handle and steer the tiller” (n.138 in p.57) is “a reference to the solar bark of Re and the serpent Apophis, who attempts daily to devour the sun” (this comment of Robert K. Ritner). Worth is considering the German translation in Ed. Preisendanz where is rendered “Gott der Gotter, Wohltater AO IAO EAEY, du, der leitet Nacht und Tag, AI AO, der die Zugel halt und das Steuer fuhrt, der die Schlange beherrscht, den Guten heiligen Damon”. This German translation writes of “die Schlange beherrscht” that would not describe any violent battle against adversary snake, but rather the German beherrschen describes activities such as steering and managing a ship’s course; but Karl Preisendanz does not here clearly state that so is SOLAR BARK described as a dragon or as a dragon boat. In Egyptian mythology of voyage of Sun god Amun Re of course the serpent Apophis is famous adversary. But in THIS statement the description of EENIOKHOON KAI KUBERNOON OIAKA is clear description of steering the solar bark, so that then following words KATEKHOON DRAKONTA would more logically be comprehended as denoting the solar bark, that the act of handling and steering the tiller IS the act of restraining the Serpent- that is, the SOLAR BARK is HERE DESCRIBED AS DRAGON, or a DRAGON BOAT. For the Readers it is also worth mentioning that old Israelites were some times in anecdotes ridiculed as people who were haplessly straying around carrying some figurine of boat; considered in the current discussion such funny remarks reveal actually especially serious content concerning old Israelite religion. (In the Commentary NAHUM I did not comment such detail of Dragon Boats, because such comment would have required some more comprehensive considerations of Dragons in ancient world and in Bible; and this is topic of the current study, for rejoicing of all Readers and Scholars. It is ideologically specifically important to notice how the Egyptian SOLAR BARK has been compared with a dragon or identified with a dragon- generally in more everyday practises well known in ancient world are of course dragon boats. There may be in current scholarship some tendencies to overlook evidence of ancient dragon boats or even to forget sailing with such dragon boats- but in the current study we now present much important discussion and details of sailing with ancient dragon boats and other ancient dragon religiosity, hopefully to profound rejoicing of all Readers!). The PGM V in wholeness is Oracle of Serapis. Also in discussing this PGM V we now follow mostly the m

Pasi K Pohjala, religion of Dragon in Old Testament, Jan 05, 2013 GOD IS LIKE FIRE WHERE THERE IS DIVINE DRAGON (Seraph) This statement is, of course, theologically much heavier and more substantial than merely likening appearance of God with description of burning fire like smelter’s fire. Thus we consider some aspects of the mysterious Temple Vision of Isaiah 6; the mystery of Qedusha liturgy and Trishagion. We approach this mysterious text by quoting one very learned current consensus translation from the Tanakh “In the year that king Uzziah died, I beheld my Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple. Seraphim stood in attendance on Him. Each of them had six wings: with two he covered his face, with two he covered his legs, and with two he would fly. And one would call to the other Holy, Holy, Holy! The Lord of Hosts! His presence fills all the earth! The doorposts would sake at the sound of the one who called, and the House kept filling with smoke” (the Tanakh translation of Isaiah 6:1-4) This Encountering the Divine is truly powerful. Importance of this profound event is continuously repeated in Jewish Qedusha and Christian Trishagion and Sanctus. The time of whole world would not be sufficient to properly contemplate this hallowed event. We make thus here only some very concise although informative remarks. In the whole Old Testament, this Encountering the Divine is the specifically important episode where Seraphim are noticed. The main question now is whether we reasonably here find that Seraphim merely were attendants of God; or if God Himself thus is here coming forward qua Seraphim. Of course we remember the plural grammatical form of ELOHIM that in Old Testament so usually notices the ONE God. In the Hebrew Bible, the place of these Seraphs is described stating WARAH AT ADNJ JSB YL KSA RM WNSA…(I beheld my Lord…) SRPJM YMDJM MMYL Literally, this Hebrew MMYL not at all designates that such Seraphim were “in attendance” of God; such translation is actually really misleading and erroneous but more ideologically motivated, trying to prevent discussions whether the Lord here Encountered actually IS HIMSELF those Seraphs (clearly Readers may not suppose that beings who are merely “in attendance” of Lord would actually be Lord Himself). But Hebrew text states here the MMYL that usually denotes a place, “there up” or “there in heights”. Readers can easily be fully confirmed of this rendering simply by looking the BDB 751 where the “above” is usual translation for MIMMAL. Neither does this place Seraphs in place higher compared with appeared God and thus create separation of visions of God and Seraphs. Usual lexical meaning of MMYL now actually places these Seraphim exactly there where God appears, sitting upon elevated throne JSB YL KSA RM, and the YL –MMYL here emphasise the same place of these appearances. Well motivated is following traditions that here comprehend that the One God encountered HIMSELF WAS THESE SERAPHS, these winged divine DRAGONS, arising upon the throne. This short study cannot in full detail comment this magnificent Encountering the Divine; this is more left to religious contemplation and prayer of every Reader. Importantly, the Readers now should compare this powerful Encountering the Divine with earlier traditions of Israelite religion of Encountering the Divine during the Wilderness wandering in the OHEL MOED. The Book of Exodus 38 in detail describes the constitution of Tabernacle and OHEL MOED; and we specially now notice the ADNJ parts of the OHEL MOED. These ADNJ parts of OHEL MOED are in detail noticed in Exodus 38, and quite usual modern translation is “sockets”. This is of course a really funny translation but this, and words quite synonymous with this, are usually presented to notice some devices usual for tent style edifices. The Hebrew word ADNJ in Exodus 38 is with same consonants written as the word ADNJ we notice in this sanctified Encountering the Divine in Isaiah 6. We of course remember the meticulous carefulness for every letter of Hebrew Bible by the devoted Scribes and Rabbis and Hebrew Readers. The Hebrew letters ADNJ (Adonay) are the same in Isaiah 6 noticing the Lord appearing in the Temple, and in Exodus 38 where Readers without Hebrew knowledge are misled to think thereby of some fittings for devices of edifice of Tent like structure (in the BDB lexicon see p. 10-11). Notoriously, these ADNJ are well noticed parts of the Tabernacle, especially the OHEL MOED. These ADNJ were apparently very precious, the 38:27 notices “The 100 talents of silver were for casting the sockets of the sanctuary (ADNJ HQDS) and the sockets for the curtain (ADNJ HKPRT), 100 sockets to the 100 talents, a talent a socket” (Tanakh translation). Thus one talent of silver was used for casting one ADNJ and these ADNJ were apparently thus specially precious, so that translating ADNJ with “socket” is quite misleading. Undoubtedly these ADNJ were divine figurines of the Tabernacle. In the Hebrew text of Exodus we now find the important ADNJ in 38:30 noticing WJYS BH AT ADNJ PTH AHL MWYD WAT MZBH HNHST Thus is described something beside or adjacent or near to the door of the OHEL MOED, thus noticing these ADNJ, and the NHS snake figurine decorated copper altar (in the Biblical Hebrew the NHS means copper, snakes and snake figurines). Then are noticed more in 38:31 WAT ADNJ HHZR SBJB WAT ADNJ SYR HHZR Readers now notice here ADNJ HHZRSBJB where the ZRB apparently alludes to SERAPH; and in this statement describing the hallowed place of Encountering the Divine of Israelite religion in time of Wilderness wandering, we notice the ADNJ and SERAPH, notoriously very similarly with vision of ADNJ and SERAPHIM in the Isaiah 6. The circumstances noticed in Isaiah 6 are, of course, those of the Temple. The SERAPH is importantly mentioned in traditions of Wilderness wandering, importantly in the famous episode of Numeri 21 where is described the Brazen Serpent that healed “The Lord sent seraph serpents against the people. They bit the people and many of the Israelites died… And Moses interceded for the people. Then the Lord said to Moses, ‘Make a seraph figure and mount it on a standard. And if anyone who is bitten looks at it, he shall recover. Moses made a copper serpent and mounted it on a standard; and when anyone was bitten by a serpent, he would look at the copper serpent and recover” (the Tanakh translation of Num 21:6-9) This modern Tanakh translation of this famous episode of Wilderness wandering more specifically discloses to modern Readers some important details of the old Hebrew text. For the current study notable is that this modern English translation well distinguishes the types of snakes noticed in the Hebrew text, SERAPH serpents and NHS copper snake or snake figure of copper. In the recent study of Book of Haggay, the current author Pasi K. Pohjala more studied this description for this description of making signs (SEMEION) and comparing with ancient methods of making signs and visions in Temple or temples with methods of magnifying projecting of visions with methods of producing cinema style visions. NOW we notice in the current study of snake and serpent religion in Old Testament that indeed here is SERAPH serpent noticed. Here Hebrew Num 21:6 writes WJSLH JHWH BYM AT HNHSJM HSRPJM WJNSKW AT HYM WJMT YM RB MJSRAL KAI APESTEILEN KURIOS EIS TON LAON TOUS OFEIS TOUS THANATOUNTAS KAI EDAKNON TON LAON KAI APETHANEN LAOS POLUS TOON HUIOON ISRAEL This famous statement specifies that SRP are NHS snakes or snake type beings. Usual comprehension of such SRP snakes is that such are specially venomous snakes (see BDB 977); and here is emphasised their lethal effects. Accordingly the Septuagint tradition somewhat descriptively renders the SRP with THANATOUNTAS referring to KAI APETHANEN then noticed; but this is explanatory rendering of SRP. It is now really notable that divine command then was to place a SRP or SERAPH style snake there, Hebrew Bible writing then in Num 21:8 that WJAMR JHWH AL MSH YSH LK SRP WSJM ATW YL NS Famous detail in Hebrew Bible is that these two mentions are thus concerning SRP serpents, BUT THEREAFTER Hebrew Bible in this episode notices a copper snake WJYS MSH NHS NHST WJSMHW YL HNS…WHBJT AL NHS HNHST WHJ Also the Greek Septuagint tradition here knows in Num 21:8 that KAI EPOIEESEN MOUSES OFIN KHALKOUN KAI ESTEESEN AUTON EPI SEEMEIOU KAI EGENETO OTAN EDAKNEN OFIS ANTHROOPON KAI EPEBLEPSEN EPI TON OFIN TON KHALKOUN KAI EZEE Hebrew text here writes of NHS NHST, this marking important detail in comparison with the preceding mentions of SRP snakes. This is important and famous mention of SERAPH cult in the Wilderness traditions. We find in 2 Kings 23 a truly shocking mention of SUN SHIPS in ancient Israelite religion, the MERKAVOT HASHEMESH (MRKBWT HSMS), and this specified with the SRP. Hebrew Bible writes namely here in 2 Kings 23:11-12 that WAT MRKBWT HSMS SRP BAS Now it is important to recognise via the usual Arabic tradition that MERKABA is usual noun for SHIPS; this is here essential understanding even if usual translation tradition comprehends in Old Testament traditions Merkavot as chariots- and Readers usually really do not assume that Chariots would have any relevance at all with seafaring and ships- but here the usual and wide Arabic tradition of Merkavot informs us that indeed here is SUN SHIP described. Readers now are alarmed that here may the famous Egyptian SOLAR BARK of Solar God AMUN be described; and consideration of this context emphasises this being here indeed the case. For the current study of religion of snakes and dragons now is essential that this Biblical statement specifically writes SRP in writing of SOLAR BARK. This being recorded in the 2 Kings 23, such use of SRP is also very much specifying the hallowed Temple Vision of SERAPHIM in Isaiah 6 where actually the God Lord is presented as SERAPHIM. In such cultic context of Isaiah 6 and 2 Kings 23, the SRP thus is specified as dragon or snake god who protects the SOLAR BARK of AMUN. Importantly, 2 Kings 23 describes religious reforms and practises of king Josiah, and in these histories describes quite in detail various then practised religious cults. we, for example, notice how king Josiah is here described practising cult of ASHERAH in Ashera cultic centre of Wadi QIDRON, pruning some branches of the growing Ashera tree, and burning these to ashes and grinding the burnt wood, obviously thus preparing good quality fertiliser, and scattering that around apparently as fertiliser. The ancient ASHERA cult was important cult of living trees and growing living trees, and here is nicely attested king Josiah’s good Ashera cult practises of using burnt tree as fertiliser for new growth (2 Kings 23:6); and this attests flourishing and strong religious practises of this ancient advanced ASHERA cult that promoted great and highly productive agricultural practises, and especially was connected with the ancient agricultural superpower QEDAR, some east of Jordan river. The current Author Pasi K. Pohjala has recently published more comprehensive study of Book of JOEL where ancient advanced agricultural methods were discussed and such ancient religious cults and rituals were discussed, also the ancient and famous ASHERA cult. The 2 Kings 23 thus describes how religiously advanced and knowledgeable king Josiah was, so we understand here important mentions of religiosity connected with Egypt, Palestinian southern powerful neighbour, or actually the de facto ruler of Palestine. Thus we read especially concerning SUN worship in this context stated 2 Kings 23:11 “He did away with the horses that the kings of Judah had dedicated to the sun, at the entrance of the House of the Lord, near the chamber of the eunuch NATHAN-MELECH, which was in the precincts. He burned the chariots of the sun.” (Tanakh translation of 2 Kings 23:11) Hebrew Bible here writes WJSBT AT HSWSJM ASR NTNW MLKJ JHWDH LSMS MBA BJT JHWH AL LSBT NTN MLK HSRJS ASR BPRWRJM WAT MRKBWT HSMS SRP BAS The 23:6 described beautifully king Josiah’s practising of cult of ASHERA in shrine at Wadi Qidron; and now here 23:11 also beautifully describes some cultic practises of solar cult in THE TEMPLE, performed there by King Josiah. Apparently king Josiah thus was knowledgeably practising these important ancient religious cults. Notice well that here is JHWH specified as JHWH AL LSBT or JHWH- the GOD of SNAKE STAFF Well attested the SBT denotes staffs and rods in Hebrew Bible, also snake staffs (the Caduceus). Here is very beautifully described great practises of Solar God AMUN in the TEMPLE of JHWH. Here is described CULT OF APPEARING OF SUN (LSMS MBA), centrally important in ancient Egyptian religion of solar god AMUN; understandably this important ritual of APPEARING OF SUN here is specially mentioned. Then the Solar Bark of Amun commenced its glorious burning journey, and here indeed 2 Kings 23:11 notices how the MERKABA solar bark was SRP in fire. In many Egyptian sources is presented how actually huge snake carries forward the solar bark of AMUN; this is apparently represented in the SBT snake staff. We thus find in this actual description of cult of the Temple that SRP Seraph represents the burning of sun in the travelling of the Solar Bark. Important with regard to the apparent Egyptian religiosity described in this statement is that King OSIRIS here is mentioned- MLK HSRJS; in Egyptian religion, Osiris quite usually is indeed connected with Serapis. This is important historical description of religious life and religious cults of times of Josiah, thus also highly relevant for comprehending the mention of SERAPH in Temple Vision of Isa 6. Considering religious developments of times more modern than time of writing of Septuagint and Hebrew Bible we may notice that in the Rabbinical Judaism of course the celebration of SHABBATH

RELIGION OF DRAGON IN OLD TESTAMENT Some notices. A Study by Pasi K Pohjala, January 05, 2013. In Series VERRE ET BIBLE. Readers may think that writings of Old Testament do not positively describe religion of dragon and religious practises of dragon cult. This is actually one very interesting discussion in study of Old Testament, the Hebrew Old Testament and ancient translations of Old Testament. However, study of positive descriptions of dragon religion in Old Testament is also regrettably quite rare and usually merely concisely in academic Bible studies noticed, or almost bypassed. Hopefully this study therefore may contribute to more knowledge and serious discussion of Old Testament dragon religion and Old Testament religiosity where Snakes were hallowed in the cultic practises. Well known, many ancient religions highly esteemed dragons and snakes and these were often connected with oracles and ancient practises of healing, and also state cult. For example, the famous KERUKEION staff of Hermes was snake staff, one or two snakes winding around the staff. In realities of ancient world, it is fully comprehensible and understandable that also Old Testament religion positively notices snakes and dragons. We first consider Isaiah 14 where also snakes and Seraphim are described. Isa 14:29 writes “Rejoice not, all Philistia, Because the staff of him that beat you is broken. For from the stock of a snake there sprouts an asp, A flying seraph branches out from it” (Tanakh translation) Every serious study aiming at contributing to serious scholarly Bible study should always make clarification of concepts and words. This statement in Isaiah 14:29 is thus very important in noticing the STAFF thus alluding to snake staff (or Caduceus) and also noticing different species, noticing in modern English rendition thus a snake, an asp and a flying seraph. We notice that SRP words notice to burn and to consume; the noun notices a Seraph, an angelic being and also that SRP notices burning, venomous serpents (see J 1633). In this description of Isaiah 14:29 thus is noticed apparently being that is appropriately denoted as DRAGON, because now is especially noticed also its “flying”. Indeed, the consensus of scholarly translation traditions of Biblical Hebrew into modern languages reflected in Gesenius and its English translation BDB does explicit notice the English word DRAGON as translation of SRP (vocalised Seraph) in Biblical Hebrew. Thus the BDB article of SRP (BDB 977) renders this with “serpent, usu. venomous; or a flying serpent, or dragon”. Translators thus also here may slightly differently translate with transliterated “seraph” or “serpent”, or DRAGON, each of these well within the modern main ACCEPTED scholarly translation traditions. Now we here especially emphasise that rendering here with English DRAGON thus well is within widely accepted scholarly academic translation traditions; from the practise of translating, we simply know that some translators wish to write otherwise, merely with transliterated word “Seraph” or with the appropriate although less specific word “snake”. But importantly, English word DRAGON indeed is here one widely and well accepted word in scholarly academic traditions, and EVERY READER easily can find this translation in the widely known important BDB lexicon (that is mostly English rendering of German GESENIUS). And the reason why such word DRAGON is not usually found in usual modern translations of Bible of this statement, is merely the preferences of the group of translators who have written such translations; usually modern Bible translations are prepared by a devoted committee of learned translators and many interesting renderings simply may have not achieved the majority of votes when such committee is preparing the translation. Also it happens that majorities in such votes are determined by illnesses of some Committee members who were regrettably prevented from attending some meeting and vote because of serious illness regrettably occurring during that important time. And the work of a translation committee has duration of several years and in committees regrettably some older Members pass away during the time of work of such Translation Committee so that their important learning cannot contribute to the work of the Committee during the whole time of such Committee and their attendance is seriously hampered in their later times for their illness. Some translations have enhanced public knowledge of such plausible and well possible alternative translation choices in circulating some footnotes to the translation or even lengthier shorter commentaries to some debated statements. Hopefully in our times of AD 2013 we already could publish Bible translations in such method that well motivated and accepted translations might be fully stated in a published footnote with noticing that in there the translation committee was divided and the main text achieved the majority of votes of the Committee but the alternative quoted in footnote represents important translation tradition that was seriously discussed in the Committee as possible alternative translation, although in the vote majority of learned members of the Committee did not support such translation. Thus the modern Readers would be much better informed of such important issues in Bible translation and public knowledge and discussion of Bible comprehension would thereby be enormously much promoted! The currently considered Isa 14:29 is of particular importance for its thus specifying the words and especially noticing different types of thus designed snake style beings. Thus we consider this statement in the Greek Septuagint translation tradition, writing that ME EUFRANTHEIEETE, PANTES OI ALLOFULOI SUNETRIBEE GAR O ZUGOS TOU PAIONTOS HUMAS EK GAR SPERMATOS OFEOON EKSELEUSETAI EKGONA ASPIDOON, KAI TA EKGONA AUTOON EKSELEUSONTAI OFEIS PETOMENOI The main Greek Septuagint MSS well support this Greek translation where OFIS and ASPIS snakes are noticed. Now it is very important to notice that Greek New Testament the Revelation 12 writes very powerful image of a nourishing dragon, and the scholars usually see here allusion also to currently discussed Isaiah 14:29; also this emphasises dragon traditions of Isaiah 14. Thus, appropriately, we consider the Hebrew statement that in Isaiah 14:29 writes HJH HMSA HZH AL TSMHJ PLST KLK KJ NSBR SBT MKK KJ MSRS NHS JZA ZPY WPRJW SRP MYWPP This statement of Hebrew Bible importantly notices thus types NHS and ZPY and SRP MYWPP. The NHS is the usual NAHAS word of Hebrew Bible that usually there designates snakes; and the ZPY is another type of snakes. Now the SRP MYWPP here notices the SERAPH and importantly specifies that this SERAPH is winged by stating the MYWPP. Appropriately thus this is rendered into English with word DRAGON. Importantly we notice here then written references to KR and DL that also designate water containers and water buckets- indeed often are DRAGONS noticed as guardians of wells and springs. In this description of NHS, ZPY and SRP snakes and dragons, we now importantly notice mention of the SBT that is the SBT staff or rod; language of this statement in Hebrew Bible thus specially notices SNAKE STAFFS. Emphatically, here in the Greek translation is the KERUKEION staff of messengers noticed, because Septuagint translation here writes of SUNETRIBEE GAR O ZUGOS where Readers with comprehension of religion easily notice letters G,R,U,G,O and S that here make clear reference to culture of KERUKS messengers and their KERUKEION staffs (those also known as CADUCEUS). Notoriously writes Isaiah 46 that “To whom can you compare Me or declare Me similar? To whom can you liken Me, so that we seem comparable? Those who squander gold from the purse And weigh out silver on the balance, They hire a metal worker to make it into a god” (Tanakh translation of Isaiah 46:5-6) The Hebrew Bible concludes this statement writing JSKRW ZWRP WJYSHW AL. We are now considering the Seraphim, the dragons, in Old Testament religion, so that here noticed ZWRP now is notorious. In Biblical Hebrew the SPR notices Seraphim, or dragons, and verb SRP notices to burn, thus noticing how fire or flames burn. More specifically in Biblical Hebrew the ZRP notices to smelt and to refine, specially smelting metals. 864 Now is the YSH usually comprehended here of the YSH verb, to do or to make. But YSH also can denote a staff or rod, understandably for staffs and rods being devices for making and many doings; this is importantly usual in Arabic. We thus read in this statement word ZRP, thereafter the YSH referring to rod and staff and the AL (the EL) refers to God: apparently we here find important ancient reference to CADUCEUS form God, the dragon ZRP and rod here combined to divine EL, the CADUCEUS. It is notably important that here Isaiah so clearly utters questions concerning finding and conceiving likeness of God. Even if tradition severely restricts speculations concerning visual imagery of Deity, now in the current study we mention this important statement. Important statement is also in Psalm 18:29ff noticed “It is You who light my lamp; the Lord, my God, lights up my darkness. With You I can rush a barrier, with my God I can scale a wall; the way of God is perfect, the word of God is pure; He is a shield to all who seek refuge in Him” (the Tanakh translation). Hebrew Bible here writes HAL (hael) TMJM DRKW AMRT H’ ZRWPH MGN HWA. Here is noticed well that way of God, EL, is perfect (tamim). But following statement writes mysteriously the Tetragrammaton with ZRWPH. Now interesting is the AMRT vocalisation; usually is here found a noun of “word of God”; but also good vocalisation rather finds here verb of AMR rendering “Confess/say! JHWH He is divine Seraph/Dragon (ZRWP-JH) the MGN!” Easily thus is here found notoriously different statement than the statement that Readers usually find in translations- clear encouraging to confession that JHWH is Divine SERAPH or Divine Dragon. (The usual vocalisation comprehends AMRT H’, Divine Word or God’s word and sees this qualified with the adjective ZRWPH as “pure”. But equally good and grammatically well motivated vocalisation of AMRT comprehends this as encouragement for saying or uttering a confession, and the content or formula of that confession is the JHWH ZRWPH MGN HWA. In THIS statement is not the AMRT JHWH qualified and described with the ZRWPH, but rather the Tetragrammaton- thus we find here important confession concerning somehow identity of the JHWH God. This confession JHWH ZRWPH then states that: JHWH IS DIVINE DRAGON, ZRWP-JH In many mythologies is centrally important that Divine Dragon is guardian of fire and light- and indeed, here the usual rendering praises that “It is You who light my lamp; the Lord, my God, lights up my darkness”. The whole Psalm 18 notoriously notices how this god is flying upon wings and how from mouth and nostrils of this god fire is blazing, thus very vividly describing fire breathing dragon. For New Testament studies here described TAMIM perfectness, especially via the Greek translation tradition, is important also for comprehending Jesus’ call to his followers to be TELEIOS perfect, so noticed in Sermon on the Mount Matthew 5:48, importantly, in context describing Divine Providence seen in Sun and Rain. Similarly we find in tradition of Psalm 18 recorded in 2 Samuel 22. Also in Psalms we more encounter important description of similar style in Psalm 26 that also writes of tam completeness, this Psalm 26 begins LDWD SPTNJ H’ KJ ANJ BTMJ HLKTJ WBJHWH BTHTJ LA AMYD BHNNJ JHWH WNSNJ ZRWPH KLJWTJ WLBJ KJ HSDK LNGD YJNJ Importantly is also here discovered how JHWH is specified as being the Divine Seraph, ZRWP-JH the Divine Dragon. Here are written two verbs of similar form BHNNJ and WNSNJ where sg.1. suffix is in both written. The subject of first exhortation to BHN examine here clearly is mentioned the Tetragrammaton, and in this formulation of two similar forms BHNNJ…WNSNJ (of verb NSH, so these BHN and NSH generally both notice some surveying and examination) the Readers would wait to discover also the second words denoting subjects of this doing surveying, so that the JHWH and ZRWPH become in this formula both designations of the Divine subject- that is, the ZRWP-JH word thus notices Divine Seraph, the Divine Dragon, this designation here more specifying the JHWH Tetragrammaton. Thus we translate in English clearly and straightforward Probe me, JHWH and try me, O Divine DRAGON In this formulation the designation Divine Dragon (the Seraph) importantly specifies JHWH; that is, this formulation specifies that JHWH is Divine Seraph, Divine Dragon. (We notice that this comprehension is in usually hidden by considering the word ZRWPH not as noun or name designating subject of exhortation NSNJ, but usually this ZRWPH is comprehended as noticing third exhortation, or verb ZRP; and this conveniently hides from Readers that here is JHWH actually specified as Divine Seraph. Importantly, this Psalm 26 and Psalm 18 both consider TAM completeness). Thus we notice statement in MALACHI 3:2 that WMJ HYMD BHRAWTW KJ HWA KAS MZRP Here is clearly described of Divine Vision BHRAWTW stating HWA KAS MZRP. Usually thus is noticed how God is like smelter’s fire KAS MZRP; and this was followed in Verre et Bible 2 Translation 2008. However, when we consider the much more delicate question of identity of god, we indeed find here statement that GOD IS LIKE FIRE WHERE THERE IS DIVINE DRAGON (Seraph) The visual appearance now can be appropriately described as being of style of “smelter’s fire” that describes vividly the vision; but when specific religious language considering divine beings and their doings here is specifically considered we indeed find in Malachi 3:2 the notorious statement GOD IS LIKE FIRE WHERE THERE IS DIVINE DRAGON (Seraph) This statement is, of course, theologically much heavier and more substantial than merely likening appearance of God with description of burning fire like smelter’s fire. Thus we consider some aspects of the mysterious Temple Vision of Isaiah 6