Thursday, 17 January 2013
Thus we quite much better comprehend these descriptions in Haggaj; and so have rendered to Readers of our times in English formulating that “The Kavod appearance is so magnified (GDL) in he House for Observing (HZH) in the Aaron style, the qualities that it is showing in doubles (SN) in the lamp vessel (AM,NR) of God of magnified visual signs, this place of magnifying (maqom, QM) is for observing visual sign (AT) miraculous (NS) in completeness (SLM)- that is prophesy from God of magnified visual signs” (New and Modernised Translation of Haggai 2:9 by Pasi K. Pohjala in Verre et Bible 2, 2008). Many Prayers to Mighty Typhoon in Greek Magical Papyri In the magical rituals described in Greek Magical Papyri notably many ritual prayers are said to divine Typhoon serpent. Important prayer is written in the Great Magical Papyrus IV, notably in ritual of LECANOMANCY bowl divination. Thus we read in PGM IV.154ff that “NEPHOTES TO PSAMMETICHOS, immortal king of Egypt…You will observe through bowl divination (SKEPSEE DIA LEKANEES AUTOPTOU) on whatever day or night you want, in whatever place you want, beholding the god in the water (THEOOROON TON THEON EN TOO HUDATI) and hearing a voice from the god which speaks in verses in answer to whatever you want. You will attain both the ruler of the universe and whatever you command, and he will speak on other matters which you ask about You will succeed by inquiring in this way: First, attach yourself to Helios in this manner (SUSTATHEIS PROS TON HELION TROPOO TOUTOO)…” Thus here in the PGM IV.154-170 is described ritual of bowl divination, lecanomancy, and thereby observations of appearances of the god in the waters, and hearing his answers to questions. This ritual involves importantly recitation of prayer “O Mighty TYPHON, ruler of the realm (KRATAIE TUPHOON, TEES ANOO SKEEPTOUKHIAS SKEEPTOUKHE) Above and master, god of gods, O lord ABERAMENTHOOU O dark’s disturber, thunder’s bringer, whirlwind Night-flasher (NUKTASTRAPTA), breather forth of hot and cold, Shaker of rocks, wall-trembler, boiler of The waves, disturber of the sea’s great depth (BUTHOTARAKSOKINEESE)…” (PGM IV.180-185, in Translation of E.N. O’Neil, in Ed. H.D.Betz) Thus is to Typhon prayed, noticing that Typhon in various situations brings light, in form of thunders and during night; and Typhon also disturbs the sea and boils the waves. Another ritual of bowl divination is thereafter described here in IV.224ff, ritual of bowl divination. In the bowl is poured rainwater if heavenly gods are called, or seawater if gods of earth are called, or river water if Osiris or Sarapis are called, or springwater if the dead. The PGM IV.235-242 then writes the spell spoken over that vessel, and divine name of hundred letters. This is then commented “but you are not unaware, mighty king and leader of magicians, that this is the chief name of TYPHON, at whom the ground, the depths of the sea, Hades, heaven, the sun, the moon, the visible chorus of the stars, the whole universe all tremble, the name which, when it is uttered, forcibly brings gods and daimons to it” (PGM IV.244-249, in Translation of E.N.O’Neil in Ed. Betz). Here is then also third important prayer to mighty TYPHON written, prayer said towards the rising sun: “I call you who did first control gods’ wrath You who hold royal sceptre o’er the heavens You who are midpoint of the stars above You, master TYPHON, you I call, who are The dreaded sovereign o’er the firmament… (SE KALOO TON PROOTA THEOON OPLON DIEPONTA SE TON EP’OURANIOON SKEEPTRON BASILEION EKHONTA SE TON ANOO MESON TOON ASTROON TUFOONA DUNASTEEN SE TON EPI TOO STEREOOMATI DEINON ANAKTA…) TYPHON, in hours unlawful and unmeasured, You who’ve walked on unquenched, clear-crackling fire, You who are over snows, below dark ice, You who hold sovereignty over the Moirai, I invoked you in pray’r, I call, almighty one…” (PGM IV.261-272 in Trl. E.N.O’Neil and Greek text from the Ed. of Karl Preisendanz. The Magical Papyri are in their terminology difficult and mysterious and in formulating their prayers mystical. Thus modern discussions better quite much follow the serious attempts in Ed. Karl Preisendanz and Ed. Betz to bring these very difficult and mystical texts somewhat comprehensible to readers of modern times. Readers do, of course, some own translations but public discussion better is much based on these very learned Editions.) We also here make important notices concerning cult of Asclepios. It is very important to be well knowledgeable of this ancient important and widespread religious cult, and it is likewise important to make distinctions of different rituals and cults were snake staffs and religion of snakes are mentioned; generally, in much of ancient religions snakes were positively noticed. But one important religious cult where snakes were centrally important was the cult of Asclepios. One quite comprehensive recent study is by C. Kerenyi “Asklepios. Archetypal Image of the Physician’s Existence” (1960, the Bollingen edition). It is quite worth mentioning that name Asclepios for that famous Hellenistic god of healing and medicine is notably similar with the usual Arabic TABIB (in Semitic languages the T and S often are changed so that we easily recognise how similar is name Asklepios to usual Arabic TABIB noun designating physicians. We may suppose certain, or quite much, Oriental influence; somehow similar what we notice in name Archimedes whose Principle is important for scientific study of floating objects- essentially important for designing BOATS and SHIPS- because in Greek language the name ARCHIMEDES actually means “Median Prince” (of the usual Greek verb ARKHEIN noticing ruling and reigning and ARKHEE noticing leading offices and ruling activities. Understandably, the ancient Median culture had certainly much and comprehensively studied floating objects and made more scientific theories of floating objects. The Archimedes’ Principle in purely descriptive terms notices the essential condition of any floating objects and thus is truly the fundament for successful boat construction (the famous principle noticing when a body is partly or completely immersed in a fluid the apparent loss of weight is equal to the weight of the fluid displaced). Thus such “Archimedes’ Principle” in Greek Science understandably is old Median or Babylonian tradition learned via some “Median Prince” or “Median nobleman”.) And notably the name Asclepios is in developments of Semitic languages notoriously similar to word TABIB for physicians. And important episode in the quite popular Biblical book of Tobith is finding medicine cure against eye infection, after a long search in distant travel. Many statues of Asclepios usually represent him with his snake staff. In the Greek world, the main sanctuary of Asclepios was in Epidaurus, although quite little is known of the details of the religious cult. Some notices by Pausanias emphasise that snake was considered a form of epiphany of Asclepios (II.10.3). Usually is regarded that the sacred snake of Asclepios was the coluber longissimus, quite lengthy tree snake whose head is, importantly, of brass colour. The Hebrew NAHAS word, of course, denotes both snakes and copper and brass; but specifically identifying thus the snake sacred to Asclepios should certainly be quite restricted especially to avoid too hasty comparisons with Hebrew NAHAS. The religious cult of Asclepios had interesting connections also with cult of sun. Near to city KOS in grove of Apollo Kyparissios was built temple of Asclepios, and in that temple also Helios and Hemera (Sun and Day) were worshiped. Indeed, in several inscriptions is Helios mentioned together with Asclepios, the name Helios usually there mentioned first (Kerenyi 1960, 55-56). Moreover, in Hellenistic religion, Asclepios has certain connections to sunrise “the morning song of Asklepios was incised on marble tablet in the Asklepeion at Athens “Awaken, Paieon Asklepios,” it begins and the closing words are: “Awaken and hear the hymn!” This god’s relations to the sunrise, his appearance as a kind of solar epiphany, could scarcely be made clearer” (Kerenyi 1960, 59). Indeed, also is known some medals of Alexander Severus (A.D. 222-35) from Nikaia, Asia Minor, where Asclepios is depicted on a winged snake as a sun god flaring up out of darkness (Kerenyi 1960, 99). Indeed, the cult of Asclepios could be founded where the sacred snake staff of Asclepios was present. Thus has cult of Asclepios apparent connections with solar cult and especially rituals at sunrise. It is important to remember Greek popular cult of Asclepios when considering Greek texts that consider healing or that notice snake staffs; but cult of Asclepios was, ONLY ONE widespread and popular cult where snakes and snake staff were centrally important symbols. Another very important religious cult is the cult of Hermes, and soon we make more notices of Hermes and his Caduceus snake staff that is also famous solar symbol. The cult of HERMES was (and is) of enormous religious importance and included important traditions of alchemy and cosmology, especially in Hellenistic Egypt the Hermetic religion developed intriguingly much. this is Verre et Bible of January 2013 by Pasi K Pohjala.
of the divine and divine utterance much emphasised here, and importantly in the Hebrew statement we indeed find clear and emphasised reference to snake god TWB. In Greek translation is described KURIOS, and Hebrew Bible writes with emphasis of TWB snake god. “1:8 making magnifying (YL) in the white vessel (HR) and making water reflections of complete method for finding advises (YZ); and thus build the House; and there is keen seeing illumination (AR, RZ) there, that is place of globule formed vessel (KB), such lamp vessel of God 1:9 you were looking for magnification, observing (HNH) thus what is small (MYT); and in the house of visions, from the blown vessels (PH, NPH, thus: glass blowing) you made water reflections (BA), there making divinations (YN) concerning the what-ness (MH), so are the words from God (neum), God of magnified visual signs (ZBAWT); and in the House was divination in the Assurian method (YN, ASR) that magnified visual signs in waters- and the fire-flame in the water-bowl, for keenness of seeing in that white vessel 1:10 vision from LEKANE is magnifying (YL) to plenitude (NKM) in that vessel that is water-container, making stretchings (NTH); and the keen seeing illumination (AR, RZ) produced (JBL) in that vessel” (New and Modernised Translation by Pasi K. Pohjala in Verre et Bible 2 (2008)). Haggaj 2:16-17 writes important description of magnified visions and snake god. The Hebrew Bible writes these statements MHJWTM BA AL YRMT YSRJM WHJTH YSRH BA AL HJQB LHSP HMSJM PWRH WHJTH YSRJM HKJTJ ATKM BSDPWN WBJRQWN WBBRD AT KL MYSH JDJKM WAJN ATKM ALJ neum JHWH This statement in Hebrew Bible includes important references to snake religion; and this is important statement describing magnification of visions. We notice AL YRMT that also echoes the description of the wise snake in Genesis 3:1 where Hebrew Bible describes that with YRM stating WHNHS HJH YRWM MKL HJT HSDH ASR YSH JHWH ALHJM WJAMR AL HASH Here Hebrew Bible describes the YRWM special wisdom of NHS snake. The AL YRMT here in Haggaj 2:16 reminds to Readers this description of specially clever YRWM snake NAHAS in Genesis 3:1. Here the Hebrew text emphasises comparison of YSRH and YSRJM, and thereafter emphasises comparison of HMSJM and YSRJM. “when one came to heap of twenty measures even if there had been only ten and when one came to wine vat of fifty measures even if there had been only twenty” (New and Modernised Translation of Haggaj 2:16 by Pasi K. Pohjala in Verre et Bible 2 (2008)). This New Translation much follows current Bible translations but emphasises the magnification noticing earlier situation of less and thereafter observed more. The magnification is noticed in word YRMT, usually translated “heap”, thus often in Biblical Hebrew, magnification noticed so that such “heap” was produced in magnification- ten measures became twenty. Importantly, reference to Genesis 3:1 emphasises that such magnification expressed and was realised by the wisdom of the Serpent. Greek Septuagint translation notices here EIS KUPSELEN KRITHEES. In my previous Commentary to Haggaj (Verre et Bible 11) I commented this KUPSELEE noticing that this word is in Septuagint quite rare word- it notices hollow vessels, generally chests and boxes. Thus are the KUPTOO words important, and these notice seeing and attentive observations; some writings of KUPTOO words in Septuagint were thus in Verre et Bible 11 noticed (p.6, especially EIS-KUPTOO, DIAKUPTOO, PARAKUPTOO). But importantly the current writer Pasi K Pohjala in that Verre et Bible 11 Commentary Haggaj noticed that the old Greek GUPS noun notices some large flying beings; one may thus find in Septuagint allusion even to GUPS FLYING SERPENT in Haggaj 2:16- quite much in accordance with Hebrew text writing YRMT that specially notices the Wisdom of the Serpent in Genesis 3:1. For studying book of Haggaj, the Psalm 102 (LXX 101) was found notorious, by stating EKSEKUPSEESEN EKS HUPSOUS HAGIOU AUTOU KURIOS EKS OURANOU EPI TEEN GEEN EPEBLEPSEN (Ps 101:20) Notable was found in LXX Ps 101:10 clear references to snakes. Also we notice here in Haggaj 2:16 the Hebrew Bible states BA AL HJQB LHSP HMSJM PWRH WHJTH YSRJM HKJTJ ATKM Here is noticed the JQB wine vat- but it is important to read in detail the following word LHSP, because the LHS notices also reciting incantations. We find here notorious situation that to this wine vat JQB was recited incantations- and this notoriously much is similar to the usual descriptions of bowl divination, the lecanomancy. And the AL in this Hebrew text writes also of god of that wine vat to whom were recited incantations. The Greek text writes of HUPOLENION EKSANTLESAI where the LEENOS and indeed the usual FIALEE word for bowls is noticed (noticing changes of P and F letters). Biblical comparison with overflowing wine vats in Joel 4:13 (PLEEREES E LEENOS HUPEREKKHEITAI TA HUPOLEENIA OTI PEPLEETHUNTAI) was by the current Author Pasi K Pohjala in earlier Commentary Haggaj (Verre et Bible 11) noticed. There was also in detail more discussed comparison of this Greek EKSANTLEESAI and the usual Aramaic TIL word for bowl divination and bowl observations (Verre et Bible 11, p.5). Production of magnified and projected visions in Temple- Haggaj 2:7 and Haggaj 2:9. We notice descriptions of vision production in the Coptic document Hypostasis of Archons. “Sophia, who is called Pistis, wanted to create something, alone without her consort, and her product was a celestial thing. ‘A veil (KATAPETASMA) exists between the world above and the realms that are below; and shadow (HAIBES) came into being beneath the veil; and that shadow became matter; and that shadow was projected apart. And what she had created became a product in the matter, like an aborted fetus. And it assumed a plastic form molded out of shadow, and became an arrogant beast resembling a lion’ It was androgynous, as I have already said, because it was from matter that it derived.” (The Hypostasis of the Archons ,Trl. by Bentley Layton in Nag Hammadi Codex II, 2-7, N.H.S XX) The Hypostasis of Archons is one important Nag Hammadi document, and this recent Translation by Bentley Layton (1989) quite makes understandable this difficult text. In this text we notice quite detailed description of a special veil and producing shadow pictures by projecting on that veil. Actually thus in this Gnostic document the Hypostasis of the Archons is quite in detail thus described picture production by making shadowy projections on a special veil. Readers may well compare this description with currently practised method of picture projection in cinemas, where picture in the film is via special set of lenses projected onto the screen. In other words, this text in the Gnostic Hypostasis of the Archons is notably detailed description of then practised vision producing. This treatise begins by quoting statements in Colossians 1:13 and Ephesians 6:12; and the treatise discusses many Biblical histories. Here is noticed how Pistis Sophia “established each of his offspring in conformity with its power- after the pattern of the realms (KATA PTYPOS NAIOON) that are above, for by starting from the invisible world the visible world was invented. As incorruptibility looked down into the region of the waters, her image appeared in the waters” (The Hypostasis of the Archons 87, Trl. by Bentley Layton). This notices how visions are appearing in waters, and that how pattern of realms above are the model for creating. Also is noticed how the archontes “like storm winds they persisted (in blowing) that they might to try to capture that image which had appeared to them in the waters” (87). Thus is commenced history of creation of Adam, and thereafter this treatise continues commenting creating, much noticing there details of creation in Genesis. The appearance of the snake in the Genesis 3 is here understood as appearance of Female Spiritual Principle TREFTAMO; indeed is here noticed the snake as the Instructor (89). The current study now much studies cult of SERAPHIM Serpent, the Seraphim being in Old Testament usual word- and notably, this TREFTAMO name includes name SERAPHIM or TERAPHIM (noticing the usual change of reading P or F letter). Hebrew Bible writes in Genesis 3 of NAHAS Serpent- and here in Hypostasis of Archons treatise that Snake comprehended as appearance of TERFTAMO Spiritual Principle- and this is similar to name SERAPHIM. This treatise then continues discussing many episodes in Genesis. Here one interesting comparison of the Ark and the snake is that the Snake was seen as appearance of TREFTAMO Female Spiritual Principle; and the statement to build Ark is noticed in Coptic with TAMIO in stating TAMIO NAK NNOUKIBOOTOS and second time PALIN AFTAMIO NTKIBOOTOS. Also it is quite interesting to read that Noah here is encouraged to first set that Ark on Mount SIR (HITJEM PTOOU SIR)- this Coptic tradition interestingly emphasises our usual discussions of R-S words noticing harbours in ancient world, such as MURSAHA in Surat HUD and numerous MERSA cities, especially harbour cities; and finding ARARAT in Bible as older Aramaic form of R-S (the S and T are often changed) so that Biblical episode concerning Ark stopping at mount Ararat easily is comprehended to describe how Ark “stopped at safe anchorage, harbour”. And thus is “Jerusalem” found easily as general ancient noun for safe (SALEM) harbours (think e.g. of still nowadays very famous Marseille and Barcelona with C-L-N letters!!). This Coptic tradition that Noah first placed the Ark on Mount SIR thus emphasises S-R and R-S as designating ancient safe harbours and safe havens. Moreover, the current Study now much discusses that TWB (TOOB) is in Old Testament name for snake in many statements. Thus it is notably interesting to see that TB word in this Hypostasis of Archons appears as the name of the device or method of MAKING LIGHT. The 94:31 notices how “Sophia stretched forth her finger an introduced light into matter” (Trl. Bentley Layton)- that is, Sophia thus used her TEEBE and introduced the light (ATSOFIA SOOT EBOL MPESTEEBE…where is N-PES-TEEBE written with the N noticing object and the PEC noticing the possessive prefix). Thus is the TEEBE also here LIGHT-PRODUCER. Read Biblically, the TOOB snake brought light, apparently being installation of flints, somewhat similar to modern lighters. Small and quite unnoticed secrets but huge effect: snake kindles light, snake brings fire! This Hypostasis of Archons is interesting ancient Gnostic document and here quoted statements describe clearly production of magnified visions by projecting upon a special screen: “a veil (KATAPETASMA) exists between the world above and the realms that are below; and shadow (HAIBES) came into being beneath the veil; and that shadow became matter; and that shadow was projected apart” (The Hypostasis of the Archons 94:10-15 in Translation of Bentley Layton in N.H.S. XX (1989)). Here is noticed the veil, and that the shadow came into being beneath the veil, and that the shadow was there projected. This is apparently nice description of production of shadowy pictures by projecting upon a veil. We thus notice that notoriously similarly is picture production noticed in old versions of Haggaj. We notice especially the word HAIBES here written, noticing that notorious shadow. Thus we notice in Haggaj 2:9 written (Hebrew Bible) that GDWL JHJH KBWD HBJT HZH HAHRWN MN HRASWN Here is the KABOD (consonants KBWD) picture or visual appearance noticed and it is specified as the KBWD HBJT HZH so that the HBJT HZH now is notorious. Remembering that in Hebrew and Aramaic dialects T and S easily are changed, we see from the HBJT HZH also the form HBJSHZH (this is seen also in many current Rabbinical dialects, BJT and BJS changed). But this HBJSHZH is notoriously similar with the Coptic HAIBES, easily seen in the usual vocalised form of that HBJSHZH that is HABAISHAZE. This Coptic HAIBES word for Shadow is notably similar to this KABOD HABAISHAZE. And here usually is found the JHJH the imperf sg.3 of HJH- but only slight difference of Jod ad Waw letters(usual question in reading many Hebrew MSS) distinguishes here the JHJH (imperf. of HJH; to be) and the Divine Name Tetragrammaton JHWH. Thus we here find also formulation that GDWL JHWH (Tetragrammaton) KBWD HBJT HZH HAHRWN MN HRASWN THIS statement writes of enormous KABOD visual appearance of God JHWH, that HABAISHAZE; as magnified larger than before!!!! And now this enormous visual KABOD appearance of God notably, described with this HABAISHAZE word, leads thoughts to the HAIBES Shadows that are also in this ancient Coptic Hypostasis of Archons described. We think thus quite much of such houses that we in modern times more designate as Cinemas or Picture Houses. This formulation is here in Haggaj 2 specifically emphasised because here 2:7 writes also WMLATJ AT HBJT HZH KBWD AMR JHWH ZBAWT In this very similar formulation are similarly KBWD (KABOD) and HBJT HZH written, this indicating here clear formulation. Indeed, here in 2:7 is the Tetragrammaton JHWH written, this detail much supporting comparisons of JHJH and JHWH in writing of 2:9. The Greek Septuagint translation here writes concerning 2:7 KAI PLEESOO TON OIKON TOUTON DOKSEES LEGEI KURIOS PANTOKRATOOR and 2:9 DIOTI MEGALEE ESTAI E DOKSA TOU OIKOU TOUTOU E ESKHATEE HUPER TEEN PROOTEEN LEGEI KURIOS PANTOKRATOOR The current writer Pasi K Pohjala in recent Commentary on Book of Haggaj (Verre et Bible Eleve, of March 2012) commented this statement by describing production of visual appearances of God in Temple, quite much in style of projecting pictures in cinemas: ”thus is divine Lord here describing how He appears in enormously large visual appearance in Temple, in so enormous appearance that the appearance actually seems to fill the whole Temple (PLEESOO). It is truly notorious that this Greek translation of prophesy of Haggai is indeed very descriptive and specific concerning the magnitudes of that enormous divine appearance in writing MEGALEE ESTAI E DOKSA E ESKHATEE HUPER TEEN PROOTEEN, this noticing that the latter visual DOKSA appearance is much larger than the first visual DOKSA appearance- and this notoriously well describes visual magnification. Ancient priests were quite specialists of arranging diverse visual tricks and miracles (see e.g. many descriptions by Th. HOPFNER). Enormously large, vivid and certainly visually impressive visual appearance of Deity could easily be arranged for some smaller group gathering in a dark temple by placing a bright candle behind a colourful glass mosaic where some ‘picture of deity’ is formed of pieces of colourful glass, and then projecting this colourful light figure through a magnifying glass bowl- this produces indeed, impressive colourful and large visual apparition of Deity, certainly for ancient people awe inspiring apparition.” (Pasi K. Pohjala: Verre et Bible Eleven, p.7). In this Commentary Verre et Bible Eleven also were much then discussed use of glass bowls such as currently known MOSQUE LAMPS in this picture projecting for making the magnification. Currently are preserved numerous beautifully decorated MOSQUE LAMPS that are quite large and nicely partly globular and thus also act as powerful magnifying lenses when water filled (and not decorated but merely of clear white glass). Thus could “prophets” successfully and cleverly arrange visual impressive appearances of “god”, with a miniature glittering colourful glass figurine, by placing that figurine appropriately beside that magnifying globular water bowl, so that huge magnified colourful picture was promptly projected onto Temple Veil! Apparently powerful “prophet”, powerful prayers, helped with some mastery of arrangements of ancient vision technology! Thus we quite much better comprehend these descriptions in Haggaj; and so have rendered to Readers of our times in English formulating that “The Kavod appearance is so magnified (GDL) in he House for Observing (HZH) in the Aaron style, the qualities that it is showing in doubles (SN) in the lamp vessel (AM,NR) of God of magnified visual signs, this place of magnifying (maqom, QM) is for observing visual sign (AT) miraculous (NS) in completeness (SLM)- that is prophesy from God of magnified visual signs” (New and Modernised Translation of Haggai 2:9 by Pasi K. Pohjala in Verre et Bible 2, 2008). Many Prayers to Mighty Typhoon in Greek Magical Papyri In the magical rituals described in Greek Magical Papyri notably many ritual prayers are said to divine Typhoon serpent. Important prayer is written in the Great Magical Papyrus IV, notably in ritual of LECANOMANCY bowl divination. Thus we read in PGM IV.154ff that “NEPHOTES
Pasi K Pohjala Verre et Bible JAnuary 2013. 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 106:24 writes 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 and deep water bowls and their divine beings 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.) 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. Serpent Cult in Book of Haggaj, continuing Commentary Haggaj (Verre et Bible Eleven of 2012) We find important mentions of TWB snake cult in the Book of Haggaj. The current Author Pasi K. Pohjala has recently published New and Modernised Translation of Book of Haggaj in Verre et Bible 2 (2008), and also recently published more detailed commentaries to Haggaj in Book “Haggaj. Paraside- Encountering the Divine Wise and Friendly Dragon in Cinema Style Visual Shows in Temple of Jerusalem” (Verre et Bible Eleven, of March 2012). We now continue these studies in writing more observations of the Book of Haggaj in Hebrew Bible and ancient Translations. The Haggaj 1:2 writes KH AMR JHWH ZBAWT LAMR HYM HZH AMRW LA YT BA YT-BJT JHWH LHBNWT Here is written of JHWH ZEBAOT. Notorious detail in this Hebrew statement clearly is writing the YT BA and YT BJT where attentive Readers find the TB written in stating YTBA and YTBJT. The YTBJT also includes mention of TB when read backwards. Readers thus comprehend that this statement in Hebrew Bible apparently refers to TB, and now we can easily state that in this mention of TB this statement writes of TB SNAKES AND SERPENTS. Importantly, here is then the name Tetragrammaton written, so that the divine name JHWH here becomes notably connected with such emphasised references to TB SERPENTS. In the recent Verre et Bible 11 commentary on Book of Haggaj was noticed that the Greek Haggaj in 1:2 writes also apparent reference to snake cult O LAOS OUTOS LEGOUSIN OUKH EEKEI O KAIROS TOU OIKODOMEESAI TON OIKON KURIOU Here was found clear reference to OKHEE and OKHIA that is one important Greek word for snakes. This reference thus here notoriously specifies writing of the OIKODOMEESAI making residence, and even the OIKOS. Here Greek translation also writes importantly of snake deity and Temple. Importantly, here is presented in Greek translation that people said ritual salutation to snake deity with word OUKHEE! Importantly also “thus is referred to ancient practises of OKHEIN, practises of irrigating with water hoses and also practises of cult of snake”. The Greek OKHETOS notices, indeed, water pipes and water hoses made of leather (see discussion in my Verre et Bible 11, 2012, p.25). Imagery of “horned” such as horned serpent may be concealed in OKAIROS in context where OKHEE serpents are noticed, the KERAS, KERAIA notice horn and some horned beings; and KERKOS notice tails and beings with tail. This is notoriously comparable with the Hebrew statement here emphasising the TB here in Haggaj 1:2, the TWB Serpent. “Thus in the strength of the lamp-vessel speaks God (KH, AM, NR) God of magnified visual signs (ZBAT) describing in the lamp-vessel (AM, NR) such heaping (YM) for visioning in the lamp-vessel (AM, NR) in that place (AJ) that moment (YTH); water-reflection (BA) in the house of God that was built” (New and Modernised Translation of Haggaj 1:2 by Pasi K Pohjala in Verre et Bible 2 (2008)) We now specify that in this vision ritual the God who speaks from the Lamp Vessel is the Serpent God TWB (vocalised TOOB). This ritual of visioning in lamp vessel in cult of Serpent TWB is notoriously really well comparable to the ritual of Bowl prophesying (Lecanomancy) that is in the Great Magical Papyrus PGM IV described and that is below little more discussed (Nephotes to Psammethicos…). This Haggaj 1:2 is one great statement of Lecanomancy in Bible where very specifically is noticed the rituals of the TWB Serpent God of that bowl Lamp Vessel. We then continue noticing in Haggaj 1:4 written that HYT LKM ATM LSBT BBTJKM SPWNJM WHBJT HZH HRB WYTH In the Hebrew Bible this is important statement. We notice written the LSBTBBTJKM where the TB is written, also when read backwards. The reading backwards here is actually emphasised with HYT…WYTH formulation. And in the LSBT we find important notice of SBT staff and rod, also thus snake staff or caduceus, where snake is winding around the staff. Greek translation notoriously emphasises OIKOS and OIKEIN in writing of EI KAIROS HUMIN MEN ESTIN TOU OIKEIN EN OIKOIS HUMOON KOILOSTATHMOIS, O DE OIKOS OUTOS EKSEREMOSETAI. This Greek statement emphasises the OIKOS and OIKEIN (house and residing) and it is actually notorious that KOILOSTATHMOIS is here in Greek rendering written. The Greek SKOLIOS notices, indeed, something curved, twisted and winding and STATHMEE notices lines, such as carpenter’s line or plumbline, so that KOILOSTATHMOS includes certain allusion to snake staff where snake or snakes is winding around the staff. (Greek KOILOS of course notices mainly hollows and hollow places but also notices something that forms a hollow). This is in Greek Septuagint tradition written and notably well reflects the meaning of SBT in Hebrew Bible, as SBT notices rods and staffs and the letters in LSBTBBTJKM include mentions of the TWB snake god. Also is important to read with much attention Haggaj 1:9 where is written that PNH AL HRBH WHNH LMYT WHBATM HBJT WNPHTJ BW JYN MH Neum JHWH ZBAWT JYN BJTJ ASR HWA HRB WATM RZJM AJS LBJTW Readers easily notice here clearly emphasised TWB sayings- thus is here said of LMYTWHBATMHBJT where is YTWHB noticed thus referring to TWB and such referring is apparent also in TMHBJT. Such reference to TWB appears also in WNPHTJBW in TJBW letters. This statement in Hebrew Bible writes thus much of BJT in stating concerning HBJT, BJTJ, LBJTW and these are also usually in modern renderings well noticed in writing of “houses”. In the Haggaj 1:2 was such specific reference to TWB snake god found in statements of TWB in HYM HZH AMRW LA YTBA YTBJT JHWH LHBNWT Notably in Haggaj 1:9 to TWB snake god is referred with YTWHB that is importantly similar with the YTBA in Haggaj 1:2 and they refer to TWB snake god. Also the WNPHTJBW in Haggaj 1:9 is apparent reference to TWB snake god and in 1:2 LHBNWT read backwards is TWNBH that is quite similar to NPHTJBW. Moreover, the mentions of TWB in Haggaj 1:2 are in that statement nicely compared with BJT especially in formulating YTBJT- and this comparison of TWB and BJT words in Haggaj 1:2 now much compares with the TWB mentions of Haggaj 1:9 where BJT often are mentioned! Thus we are now clearly finding in Haggaj 1 specific language and specific formulations for writing concerning TWB snake god, and that such formulations are in Haggaj 1 in consequent manner often written. The mention of the PH blowing here notices HBJTWNPHTJBW where is the PH mentioned with TJB and TWNPH that notice “blowing” and even can refer to specifically to Aramaic form of TYPHON Serpent who was in mythology well known for “blowing” and fiery breath. Mythology of producing PH blown glass is therefore important. We now specially notice here described LMYT WHBATM HBJT where is described of making BBA water reflections, and this formulation now specifies comprehension that such quite extraordinary water reflection visions were comprehended as production of water deity, Serpent water god, so clearly emphasised in LMYTWHBATMHBJT where reference to making BBA WATER REFLECTIONS is noticed and doings of TWHB snake god are described. This is important statement concerning production of magnified visions, how that what was only little was seen as large (PNH AL HRBH WHNH LMYT…). In Greek translation this seeing magnified visions is emphasised in noticing EPEBLEPSATE EIS POLLA, “this notices attentively observing BLEPO something that is merely one (EIS) and how it becomes so much (POLUS-POLLA)” (Verre et Bible 11, p.3). Commenting Haggaj 1 in the earlier Verre et Bible 11 Commentary (March 2012) I already emphasised that this Haggaj 1:8-9 emphasises divine utterances, noticing in Greek translation EIPEN KURIOS and TADE LEGEI KURIOS (Verre et Bible 11, p.3). Thus is the role of the divine and divine utterance much emphasised here, and importantly in the Hebrew statement we indeed find clear and emphasised reference to snake god TWB. In Greek translation is described KURIOS, and Hebrew Bible writes with emphasis of TWB snake god. “1:8 making magnifying (YL) in the white vessel (HR) and making water reflections of complete method
Pasi K Pohjala. Verre et Bible, January 2013. For Bible Reading, this is going to develop substantially Readers’ knowledge! Everyone remembers well that the Ark of Noah is TEBA in Hebrew Bible. Thus we recognise that the Ark of Noah was actually a DRAGON BOAT. In ancient history, Dragon Boats were well known but in Biblical history somehow forgotten. But recognising T-B words as also designating snakes and serpents, brings to rejoicing of Readers the comprehension that also NOAH BUILT A DRAGON BOAT. Of course, in Biblical seafaring histories, the Ark of Noah is the most famous historical ship, so that recognising Noah’s Ark as DRAGON BOAT brings our Bible reading much in accordance with knowledge of seafaring and boats in cultures of those areas, where DRAGON BOATS were quite usual; thus we recognise that in writing of Noah’s DRAGON BOAT the Bible is much in accordance with usual details of seafaring in surrounding ancient cultures. Such comprehension is, of course, really good! Importantly, in Synagogues the Ark of Torah Scrolls is the TEBA; and in front of this is the NIR OLAM eternally burning Lamp illuminating. This is quite much like incarnation of the ancient role of light-bringing serpent. And reading New Testament, we remember STEPHEN, important in early Christianity and described in New Testament Acts. Traditionally, St. STEPHEN is remembered in the day following Christmas day in Christian Churches; and parishes and religious groups may ascribe quite much importance for celebrating St. STEPHEN. And many more interesting questions for Bible reading are here to be discussed. We begin shortly reminding Readers that in the mythological ancestry of descendants of Cain, we know mentions of TUBAL-CAIN in Genesis 5. It is now very noteworthy that Genesis 5:22 notices that among descendants of CAIN, the TUBAL-CAIN son of Lamech and his wife Zillah, is presented as specialist of metal producing, handling of copper and iron, thus in Gen 5:22 “as for Zillah, she bore TUBAL-CAIN, who forged all implements of copper and iron” (Tanakh) This is based on Hebrew Bible, stating WZLH GM HWA JLDH AT TWBL QJN LTS KL HRS NHST WBRZL Septuagint translation tradition, however, writes of THOBEL and states here SELLA DE ETEKEN KAI AUTEE TON THOBEL KAI EEN SFUROKOPOS KHALKEUS KHALKOU KAI SIDEEROU The Greek name THOBEL usual in Septuagint tradition notices THOB-EL, that is, the God THOB. The TUBAL CAIN, the Greek THOBEL, represents in this concise mythological lineage of CAIN according to Genesis 5 thus very important ancient true high technology, techniques of metal handling, producing iron and copper products. That role is very central in ancient cultures, ability of producing copper and iron products; and for this role is specifically important ability to master use of fire, melting processes and melting furnaces, and knowledge of art of smith. TUBAL CAIN (THOBEL) thus was important specialist of use of fire in ancient cultures. One example relevant for this clearly ancient reference to THOB-EL specialist of producing copper and iron products may be found in numerous archaeological finds in Cyprus that was famous for its plentiful copper production; also religion of snakes and snake charming are there very well attested. Palestinian plentiful copper mines in Timna near to Salt Sea were ancient important Egyptian copper mines. We emphasise that in Biblical Hebrew the word NAHAS both refers to snake and copper, thus in widely currently accepted scholarly Bible comprehending. We read in Psalm 14 that AJN ALHJM HSHJTW HTYJBW YLJLH AJN YSH TWB JHWH MSMJM HSQJP YL BNJ ADM LRAWT HJS MSKJL DRS AT ALHJM First is noticed ELOHIM and then HSH leads to considering NHS Hebrew usual word for “snake”. So is continued in writing WHT, especially because the ending Nun and Waw are in many scripts quite similar, thus reminded of NHT and thus NHS snakes. Then follows TYJB that is thus connected with such references and allusions to NHS snakes. The ELOHIM here specifically designates God and then are thus written allusions to NHS snakes and also the TYJB. Thereafter is interestingly written of YSH TWB JHWH; the Tetragrammaton thus is connected with TWB, and importantly the YSH reads of NAHAS backwards: JHWH, TWB and Nahas. Notoriously also is written of LRAWT HJS where is seeing and allusion to NHS the Nahas serpents noticed. Thereafter in this Psalm 14 we read AT ALHJM HKL SR JHDW NALHW AJN YSH TWB AJN GM AHD Thus is the YSH TWB here emphasised another time; and reading backwards we find NJAHS and TWB here written, referring to NAHAS serpent. Then we also find YZT YNJ TBJSW KJ JHWH MHSHW Also here we find TB written with Tetragrammaton and MHSHW alluding to NHS; the ending Waw is so similar to ending Nun so that backwards reading finds NHS, and the MHS can include MN-NHS because Nun is often assimilated, so that NHS is specially emphasised here. Notice here especially well that here the Greek tradition of Romans 3:13-18 makes very interesting addition to the Greek rendering of Psalm 14:3- that text being notorious description of SNAKES TAFOS ANEOGMENOS O LARUKS AUTOON TAIS GLOOSSAIS AUTOON EDOLIOUSAN IOS ASPIDOON HUPO TA KHEILEE AUTOON OON TO STOMA ARAS KAI PIKRIAS GEMEI OKSEIS OI PODES AUTOON EKKHEAI HAIMA SUNTRIMMA KAI TALAIPOORIA EN TAIS ODOIS AUTOON KAI ODON EIREENEES OUK EGNOOSAN These words are in Septuagint tradition found in renderings Psalm 5:10, 9:28, 35:2, Isa 59:7-8 and Psalm 139:4 and in tradition of Paul’s Letter to the Romans 3:13-18 are added to Greek translation of this Psalm 14:3. This emphasises comprehending here importantly description of snakes, the IOS ASPIDOON being especially clear mention of poisons of snakes. This Midrashic tradition presented in Letter to the Romans 3:13-18 importantly emphasises in this Psalm 14 comprehension of Snakes. The Book of Isaiah is in Old Testament notorious, we now find written in Isa 44:19 WLA JSJB AL LBW WLA DYT WLA TBWNH LAMR HZJW SRPTJ BMW AS WAP APJTJ YL GHLJW LHM AZLH BSR WAKL WJTRW LTWYBH We now consider the details of this statement- we find here notoriously mentions of famous Egyptian snakes, almost a list of Egyptian snakes important in mythology and religion. Thus the famous APEP snake is referred to in WAPAPJTJ, and WADJYT noticed in WLADYT; the SRP notices the Seraph serpent. The word WJTRW here certainly alludes also to the Egyptian Cobra WRT. It is important to notice that also famous snake goddess RENETET is clearly alluded to here in Isa 44:23 RNW SMJM KJ YSH JHWH HRJYW THTJWT ARZ PZHW HRJM RNH JYR WKL YZ BW KJ GAL JHWH. The text translated conveys of course certain meanings, but reading the text this apparent list of important Egyptian snake deities is noteworthy. Importantly, in this list is mentioned TBWNH and TWYBH that emphasise that T-B words importantly also refer to snakes; so we specially recognise version of S))BT Spotted Snake. The book of 2 Kings 10:6-7 writes notorious statement HTWB BYJNJK YSH WJKTB ALJHM Here we may read also YSHWJ; and allusion to ELOHIM (Jod and Waw letters) finding that HTWB BYJNJK YSHWJ KTB ALJHM Here is notably described that “the TWB snake is made, in your observation, similarly with the ELOHIM Snake” This reading is well motivated reading the KTB (usu. KATABA, to write) as K-TWB, motivated here because HTWB is mentioned; and the ALJHM alludes to Elohim God. Worth noticing is Isaiah 44:5 stating ZH JAMR LJHWH ANJ WZH JQRA BSM JYQB WZH JKTB JDW LJHWH WBSM Here are seemingly Hand of JHWH compared with TWB. Regarding this question it is important to remember that in Biblical Hebrew indeed the ZPY in standard scholarly discussion IS comprehended as snake (see BDB 861 translating ZPY as “serpent” and the verb ZPY meaning “to hiss” as is usual sound of snakes and serpents). In the famous passage of Isaiah 11:7-8 we find the notorious description WPRH WDB TRYJNH JHDW JRBZW JLDHN WARJH KBQR JAKL TBN WSYSY JWNQ YL HR PTN WYL MAWRT ZPYWNJ GMWL JDW HDH This Biblical text is famous to the Readers in beautiful translations, Tanakh translating “The wolf shall dwell with the lamb, the leopard lie down with the kid, the calf, the beast of prey, and the fatling together, with a little boy to herd them The cow and the bear shall graze their young shall lie down together and the lion, like the ox, shall eat straw A babe shall play Over a viper’s hole, and an infant pass his hand over an adder’s den in all of my sacred mount nothing evil or vile shall be done” This describes interesting details of snake cult. The PTN may be comprehended as Cobra and the ZPY notices also generally Serpents (see BDB). 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). 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) and 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 impotantly renders TWB with KHREESTOS. 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! 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. 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
Pasi K Pohjala. Verre et Bible January 2013. 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. Latin New Testament: Agnus Dei or Anguis Dei Divine Serpent 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! Now we remind all Readers that very famous and quite usual figure appearing in the ancient religious engravings and amulets especially of Greco-Roman times was the ANGUIPEDE. This figure has usually a pair of snakes in place of feet; a human body and often human head, although also lion head appears, and quite often head is the head of a cock. For the study of history of dragon and snake figures in or associated with ancient Jewish religion, the ANGUIPEDE thus is apparently very important indeed. The famous and very learned Erwin R. Goodenough in his major work Jewish Symbols in the Greco-Roman Period writes quite extensively of this important ANGUIPEDE symbol, and notoriously questions after observations: “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) I wish to emphasise the radical importance of this statement by the very learned E.R.Goodenough by simply repeating this question that he here poses “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) The Anguipede symbol is so usually occurring in Greco Roman times and before Medieval times that E. R. Goodenough characterises it as “the most important single figure on the amulets of our period” (p.245). We have been discussing the statements of St. Cuthbert’s Gospel concerning Jesus as the AGNUS DEI. Every Reader can in the digitally published version see that indeed the AGNUS there is written, fully in accordance with teaching of Christian Church. But students and scholars of Latin language well know and have known the ANGUIS that notices Serpent. In reading of the AGNUS DEI we thus come in midst of questions of HOW usual ANGUIPEDE figure symbol may later have been. Notoriously, in the ring of Siffred, Bishop of Chichester (d. 1150) was engraved ANGUIPEDE picture. And ANGUIPEDE was more usual in Cabbalistic charms. In the engravings, the figure ANGUIPEDE is indeed very often engraved with name IAO that specifically connects the Anguipede with Jewish tradition. Often also name ABRASAX in such engravings is written. In comprehensive study concerning symbol ANGUIPEDE, emphasises Procope-Walter (ARW xxx, 1933) that the symbol ANGUIPEDE very often indeed occurs with names IAO and ABRASAX and therefore comprehends ANGUIPEDE as “the sun-god IAO ABRASAX”. We thus once more repeat E. R. Goodenough in his questioning “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) Let us well remember that the ANGUIPEDE is quite usual symbol of Greco-Roman times and before Medieval times, so Readers notice the enormous importance of this question for ancient reading of Jesus as AGNUS DEI in Gospel of John. Traditions of AGNUS are especially important also in the Book of Revelation. 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 Words TB designating snakes and serpents The current study of Old Testament snake religion now proceeds with noticing that also TB words notices snakes and serpents. Every Reader notices that this is really a big question of Bible reading- really usually the TB words are comprehended noticing quality good. We notice that in ancient Egyptian language the S))BT notices a spotted snake. (For comparison, the NHS word usually comprehended in Hebrew Bible as noticing snakes, indeed is similar to the ancient Egyptian name NHTYT for the Victorious Cobra; this history is specifically important for NHS words considering the old Egyptian domination of regions of Palestine, and apparently reflected in old traditions and sayings in those regions. Reading Hebrew Bible, the NHS is actually considered be the usual word for “snake”). In Egyptian the S))BT noticing a spotted snake now is important for many meanings, remembering also that SBT in Hebrew Bible notices staffs and rods, and thus also snake staffs; also connection to festival of SHABBATH is very important. But now we consider the TB words in Hebrew Bible and notice, importantly, that often the TB words indeed present God unmistakably as snake or snake god, or in such discussion that this is quite clear! Every Reader of course well knows that often modern Old Testament translations present that God is good, referring thus to his providence or benevolent character or to his forgiveness. These statements in Old Testament are quite usual and certainly these characterisations are usual in Christian and Jewish understanding of Providence and forgiveness and mercy. Importantly, these statements in Old Testament often are formulated with TWB words where the TWB is rendered as designating providential nature and mercifulness of God. There are in the Hebrew Bible indeed many statements writing that God is TWB. Thus recognising that many of these statements in Hebrew Bible actually have described Snake God or Serpent God certainly may enrich enormously the Biblical reading of Readers and bring indescribable rejoicing for such important improved comprehending of Bible! We now study writings of TWB in Old Testament and find in these many statements where TWB is so used that it certainly describes God as Snake or Serpent. The Egyptian traditions thus notice S))BT as Spotted Snake. In ancient Greek traditions is the TYPHOON snake or serpent truly famous (in Aramaic and Hebrew readings often are S and T letters changed, so that from the ancient Egyptian S))BT Spotted Snake easily is formed tradition of TBT in developments of various stages of Aramaic, and towards its one dialect, Hebrew). And Arabic parlance very usually notices meanings that TUBAN is a snake or serpent (124) and TABIA notices to track and trail, and to follow (108). Everyone knows the important office of TABIB medical doctors; and since times ancient have snakes been associated with medicine men and healers, in Hellenistic times e.g. was the Asclepios almost always depicted with snake staff. Concerning history of old Greek pantheon it is in these remarks of history important to emphasise that name ASCLEPIOS also includes the S-B that quite parallels in Old Egyptian the S))BT word designating the Spotted Snake, and the name ASCLEPIOS is in this comparison found easily to be notoriously similar with Arabic TABIB in remembering the usual change of S and T letters in Semitic languages, so that Arabic TABIB also refers thereby to the S-B words. These are notoriously important historical notices concerning words for Snakes in ancient Eastern Mediterranean world of ancient Egyptian culture and also Aramaic language, and developments of Greek language. Traditions usual in Eastern Mediterranean, both Egyptian, Greek and Arabic traditions thus emphasise considerations of TB words as words designating snakes. These considerations hugely enrich and widen our comprehension of Biblical statements for rejoicing of all Readers! For Bible Reading, this is going to develop substantially Readers’ knowledge! Everyone remembers well that the Ark of Noah is TEBA in Hebrew Bible. Thus we recognise that the Ark of Noah was
Pasi K Pohjala Verre et Bible January 2013. Religion o f Dragon in OT 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 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
Pasi K Pohjala Verre et Bible 2013 January. REligion of Dragon in Old Testament Questions of interpretation of such ancient statements is difficult especially because of status of Reuben as the first-born of Jacob, so that merely concisely now is the Hebrew statement seen RAWBN BKRJ ATH KHJ WRASJT AWNJ JTR SAT WJTR YZ PHZ KMJM Indeed, what do we here read? So is mentioned Reuben being the first-born. This is old poetic language, highly mythological; but understandably clear reference to TERAPHIM is easily seen in letters TRYZPH. Now the TERAPHIM do appear in Genesis 31 as household god figurines of house of Laban; we understand thus described some serpent style figurines. Gen 31:19 notices such TERAPHIM figurines, and also 31:34-35. Also is noticed in Book of Judges 17:5 that “Now the man Micah had a house of God; he had made an ephod and teraphim and he had inducted one of his sons to be his priest” (the Tanakh translation) thus is in Judges 17 noticed how Micah established a shrine where TERAPHIM divine statue was placed. This writing of Judges 17 quite much describes histories of making molten divine figurines, here written in Judges 17:3-4 noticing how silver was given to smith to make divine figurines that were kept in house of Micah (LYSWT PSL WMSKH…WTTNHW LZRWP WJYSHW PSL WMSKH WJHJ BBJT MJKJHW). Zechariah 10 is also interesting in discussing TERAPHIM: 10:1 question of God (SAL) the stretching (NTh) of magnification (RB) in that moment, from the LEKANE such existent (LQS): God then makes reflected visions (YS) for visions (HZh) well-formed (ZMM) and such stretching (NTh) in the seeing of strength of water-bowl (RGS); there some one like fire-flame will give to them reflections (YS), water reflections (BB) of what is hidden (SD) 10:2 thus, the magnifying (TR, joter) water-bowls were prophesying (DBR), being such hollow (AWN) and those who divine with water-bowls (QSMJM) have seen visions (HZ) in magnifying (SQ)- such dream-like visions (halom) in the empty vessels (SWA) that were uttering prophesies (DBR) being empty blown glass (HBL), and there was strong visions in the LEKANE (LKN): such visual miracle (NS) bringing to visual seeing (JZA) the magnitude (KM); those made divination (YNN) because giving keen-visioning (AJN) observations 10:3 the visions from water-bowls (RYJM) are so magnified (YL), such white glass cavity (HR) magnifies (AP) and increases (YL) for the moment (YT) of making visions (demut) in place of magnifying instructions (AP, PQD), thus is God leading, God of magnifying (ZBA), such visual sign (AT) increased” (Translation of Zechariah 10:1-3 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Thus are described divinations from magnifying water bowls where some one like fire flame gives to observers visual reflections, water reflections. The TERAPHIM are such magnifying water bowl where the notorious fire flame like appearance is seen, somewhat like a fiery dragon SERAPH. Also in Zechariah 10 we moreover read that “10:5b because God makes heapings from waters (YMM); and prophetically produces (JHB) the angel of the globule (KB, SR) such smallest objects (SS) in the water-bowls 10:6 the magnifying power (GBR) of visual signs in house of Judah; and making observations of visual signs in style of Joseph, in the complete (tam) reflections (SB), because the width (rewah) is thus complete (tam) and there occurs, like angel of fire-flame (AS, SR reading thus ASR) in the place of glass-examinations (ZN, cf ZKKJT glass and language of Hosea) in completeness of life, because the vessel of God produces divinations (YN)” (Translation of Zechariah 10: 5b-6 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Zechariah 10 thus emphasises in such glass bowl appearing vision like fire flame angel; we thus are much reminded of SERAPH fiery serpent dragon. In the Psalms we find descriptions interesting for current discussion of SERAPHIM. In the Psalm 66:10 is written in Hebrew Bible that KJ BHNTNW ALHJM ZRPTNW KZRP KSP Notable is also that 66:13 writes ASR PZW SPTJ WDBR PJ BZR LJ here we find also the SRP letters written. But important description of old seafare, here is written also that HPK JM LJBSH BNHR JYBRW BRGL SM NSMHH MSL Reading Hebrew Bible it is very important to consider relevant words more generally. Now we are studying especially SERAPHIM dragons, in Hebrew Bible written SRPJM. But attentive Readers easily notice Revelation of John in the New Testament is very notorious book, and in the Revelation 1 we find description that KAI EPISTREPSAS EIDON HEPTA LUKHNIAS KHRUSAS KAI EN MESO (dat) TOON LUKHNIOON HOMOION HUION ANTHROOPOU ENDEDUMENON PODEEREE KAI PERIEZOOSMENON PROS TOIS MASTOIS ZOONEEN KHRUSAN HE DE KEFALEE AUTOU KAI AI TRIKHES LEUKAI OOS ERION LEUKON OOS KHIOON KAI OI OFTHALMOI AUTOU OOS FLOKS PUROS KAI OI PODES AUTOU OMOIOI KHALKOLIBANOO OOS EN KAMINOO PEPUROOMENEES (Rev 1:13-15a) Apparently here the OOS EN KAMINOO PEPUROOMENEES recalls to these readers with good or at least some Semitic language knowledge the Semitic SRP words that notice the “burning” in different contexts, also in describing melting of metal. The Greek text here indeed so notices beginning this episode with KAI EPESTREPSA BLEPEIN…KAI EPISTREPSAS EIDON where Readers with knowledge of Semitic language and SERAPHIM traditions find clear reference to S-R-P words and thus recognise here description of Seraphim. Importantly, this vision is here specifically described having appeared in midst of those lamps- this emphatically referring to Seraph fiery visions. Of course, reading backwards here written gen form PUROS of the Greek noun PUR, notoriously reveals the S-R-P letters, also this emphasising to Semitic readers reference to SERAPHIM. Apparently this writer has emphasised this detail in choosing also somewhat similar sounding words PROS and PERIEZOOSMENON. This is emphasised a SOLAR vision, the Rev 1:16 concluding here KAI E OPSIS AUTOU OOS O HEELIOS FAINEI EN TE DUNAMEI AUTOU It is very notable that almost the same description of vision of Jesus is in the Gospel of Matthew 17 written KAI ELAMPSEN TO PROSOOPON AUTOU OOS O HEELIOS, TA DE IMATIA AUTOU EGENETO LEUKA OOS TO FOOS. In this appearance Jesus thus appears with ELIAS, in Greek the name written HEELIAS that unmistakably for Greek readers compares with the SUN HEELIOS. Considering the traditions of Greek Bible, we emphasise that names HEELIAS (of the “Prophet Eliah”) and noun for Sun, the HEELIOS, are almost similarly written, and that noun HEELIOS with small change is changed to the name HEELIAS of “Prophet Eliah”. This tradition is of course in the three Synoptic Gospels written, but notably Matthew 17 thus emphatically compares his appearance with SHINING OF SUN- this is especially notable remembering that Sun was indeed very important and powerful religious symbol. Here Matthew writes KAI IDOU OOFTHEE AUTOIS MOUSES KAI HEELIAS SULLALOUNTES. Reading Gospel of Matthew we thus are especially considering that Matthew here describes that thus were appearing Sun HEELIOS and Moses discussing with this HEELIOS Sun god. This presents JESUS AS HEELIOS SUN GOD. This reading is immensely motivated because name HEELIAS (of “the Prophet Eliah”) and noun HEELIOS for Sun so easily are in Greek writing changed to each other, just with slight change of letter A and O. This reading is especially supportd in Matthew’s describing that the face of Jesus thus was shining like SUN- KAI ELAMPSEN TO PROSOOPON AUTOU OOS O HEELIOS. We are thus well motivated in reading that Matthew here describes that JESUS THE SUN GOD HERE APPEARS BRIGHTLY. (Usual reading of this episode is, of course, that here were the three appearing, Jesus, prophet Eliah and Moses, but thus well motivated we now comprehend that Matthew here indicates that here is described Jesus appearing as Sun-God and that in this appearance Sun-God Jesus appeared discussing with Moses). Importantly, Luke 9:28ff writing his version of this episode, completely avoids here mentions of HEELIOS Sun, merely noticing how appearance of face of Jesus became different and his clothes became shining white (EKSASTRAPOON; thus Luke 9:29). This triple tradition of Synoptic Gospels thus is interestingly describes the usual redactional work of these writers, making small but ideologically very important modifications to their versions of episodes. We clearly see that Matthew here clearly writes of Sun and actually presents here coming forward of Sun God Jesus; and version of Gospel of Luke writes this episode so that any reference to Sun and Sun God is absent. The current Author Pasi K. Pohjala has in several different writings devoted some studies to details of Synoptic Gospels and redaction of Synoptic Gospels, with special interest for Gospel of Matthew. Indeed, this episode is in the version of Gospel of Matthew ideologically very notorious- Matthew here presents appearance of Sun God Jesus. Notably, Mark 9 does not in this episode compare appearance of Jesus with appearance of Sun, and Mark 9:3 only notices the particularly shining white appearance of his clothes in this appearance. 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. Serpent Drakoon in Greek Magical Papyri The Greek Magical Papyrus PGM II writes important prayer while sun is rising “Hail, fire’s dispenser, world’s far-seeing king, O Helios, with noble steeds, the eye Of Zeus which guards the earth, all-seeing one, Who travel lofty paths, O gleam divine Who move, through the heaven, bright, unattainable” (PGM II.86ff in Translation of E.N.O’Neil) the transformations of the sun are noticed here “in the parts toward the east you have the form of a winged dragon, a diadem fashioned of air, with which you quell all discords beneath the heaven and on earth, for you have manifested yourself as god in truth IO IO ERBETH ZAS SABAOTH SAMARTH ADONAI…” (PGM II.112ff in Translation of John Dillon). We find that in this magical text PGM II clearly is in this prayer to the rising sun noticed that the form of sun seen towards east is like winged dragon, thus actually much the form of SERPENT DRAGON SERAPH. Thus we also here notice in the Great Magical Papyrus PGM IV SPELL TO HELIOS that is especially concluded saying ‘The one Zeus is Sarapis’ (IV.1715) “I invoke you, the greatest god, eternal lord, world ruler, who are over the world and under the world, mighty ruler of the sea, rising at dawn, shining from east for the whole world, setting in the west. Come to me, thou who risest from the four winds, joyous Agathos Daimon, from whom heaven has become the processional way” (IV.1600-1607, translation Morton Smith) “…the shining Helios, giving light throughout the whole world. You are the great Serpent, leader of all the gods, who control the beginning of Egypt and the end of the whole inhabited world” (IV.1645ff, translation Morton Smith) When sun is rising thus is greeted the shining Helios sun god who is also likened with the Great Serpent. Also in this Great Magical Papyrus IV we read (IV.930ff) “Prayer for divine alliance, which you are to say first toward the sunrise, then the same first prayer is to be spoken to a lamp… Hymn: Hail, serpent and stout lion, natural Sources of fire. And hail, clear water and Lofty-leafed tree, and you who gather up Clover from golden fields of beans, and who Cause gentle foam to gush forth from pure mouths Scarab who drive the orb of fertile fire” (PGM IV.930f and 938-945, translation by E.N.O’Neil). We notice that to sunrise is said prayer to serpent and stout lion, sources of fire. 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’