tag:blogger.com,1999:blog-74914277721779719222024-02-08T07:20:30.334-08:00spyglassBlog contains manifold of Bible studies, studying in old original languages of Hebrew, Aramaic, Syriac, Greek. Also studies of older European Bible translations in Anglo Saxon (Lindisfarne). And Eurasian Lexicon book. NOW YOU CAN SUPPORT THIS IMPORTANT WORKING DONATING IN GOOGLE PAY TO pohjala11@googlemail.com ADDRESS!! or donating in ALIPAY to pohjala11@googlemail address!!Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.comBlogger103125tag:blogger.com,1999:blog-7491427772177971922.post-55810505982239275982018-09-07T03:57:00.001-07:002018-09-07T03:57:34.202-07:00No more Eurasian Lexicon in this blog viewable. FREE AVAILABILITY OF EURASIAN LEXICON IN THE INTERNET HAS COME TO END. THIS IS CAUSED BY READERS IGNORING MY PETITIONS FOR SOME FINANCIAL REMUNERATION FOR HAVING READ THESE INTERESTING RESULTS. USUALLY ACADEMIC BOOKS COST USD30 TO USD200; INTERNET IDEALISM IS REALLY PROVING THE WRONG WAY OF PRESENTING THIS SORT OF INFORMATION TO PUBLIC ARENA. EURASIAN LEXICON IS NO MORE FREELY VIEWABLE IN PUBLIC IN THIS SITE; BUT THE WORK IS CONTINUING AND IT IS PRESENTED IN OTHER ARENAS. THIS WAS CLEARLY THE WRONG ARENA TO PRESENT THIS INFORMATION. I AM ALSO GOING TO BE VIGILANT AGAINST ANY INFRINGEMENTS INTO MY EXISTING DIGITAL COPYRIGHT, AND I AM GOING TO BRING POTENTIAL BREACHES OF MY COPYRIGHT TO COURT OF LAW WITH SPECIALIST INTELLECTUAL PROPERTY LAWYERS. Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-46079512203798865222018-08-31T05:45:00.001-07:002018-08-31T05:45:08.943-07:00Someone yet interested in free public viewing chances of Eurasian lexicon in www?Are there yet some Readers continuously interested in public free availability of these internet posts of Eurasian lexicon? Nowadays, most of internet contents are at least in larger part behind some paywall. I consider taking these articles down from free public view unless those interested also wish to monetarily contribute to their costs- usually, academic research books cost some USD30 or much more. Contributions reach me surprisingly easily in google pay (google wallet) in pohjala11@googlemail.com address and are with thanks received. But, internet idealism merely doesn't bring forwards these sort of projects, that is reality of our lives. Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-50912474812044512102018-01-21T04:56:00.003-08:002018-01-21T04:56:52.670-08:00EURASIAN LEXICON PART TWO, Post three, by Pasi K Pohjala January 2018
Chinese word TENG notice cane, rattan and branches. It is notable that this closely resembles Old English word TELGUM that in Old English notices branches. We find that in Old English is TELGOR word for a plant, or a shoot; and TELGRA is word for branch, or a shoot, and TELGIAN is to flourish (Bosworth). Notably, usual Finnish word TANKO also is similar; it means various sticks and wooden branches, too; and old Greek word THALLOS is for young shoots, young branches (Liddell Scott). Importantly, FICK Indogermanisches Wb notices DULDAN for treetops, notices OHG word TOLDO and suggests “zu ig. DHEL?” Here appears particularly clear and unmistakable parallel of Old English TELGUM with Chinese TENG word, both meaning twigs and branches.
In important Old English dialogue of Solomon and Saturn, we find interesting mention of TELGUM, namely that (progressing old age, YLDO)
BEAM HER ABREOTED OND BEBRICED TELGUM
ASTYRED STANDENDNE STEFN ON SIDE
Thus is noticed how progressing old age YLDO, also breaks sticks and branches. This is actually interesting sentence for early history of Old English, namely here is mentioned BEAM sticks, word that yet appears well recognisable for twenty-first century English speakers; compared with TELGUM that in Old English was yet recognised to mean sticks and branches, but for modern readers has seriously faded into oblivion, actually in all Western Teutonic languages. Actually we find that Old English dialogue of Solomon and Saturn in this manner compares quite many Old English words, presenting numerous word pairs one of which is word yet well recognisable and the other is merely peculiarly obscure Old English word. This feature makes parts of dialogue of Solomon and Saturn actually interesting compendium of serious attempts to revivify and memorise older terminology apparently in times when new important vocabulary was becoming more widely known; we are to find here yet many other statements there written in this schema.
In Lindisfarne Gospel translation, the TELGUM only seldom occurs- also this attesting the somewhat archaic character of TELGUM in those times (see Concordance of Albert Cook); the TELGUM is in Lindisfarne translations found in the parable of mustard seed that grew to huge tree in synoptic gospels, thus in Mark 4:32 and Luke 13:19 that TELGUM notices the branches of that huge tree. Also is such word in Lindisfarne translations of Matt 24:32 and Mark 11:8 written, for sticks and tree branches. Thus it is truly notable that in Lindisfarne translations is the TWIGGE word far more usual rendering for RAMUS (see Concordance of Albert Cook)- and apparently, is TWIGGE yet for modern readers quite understandable via usual English TWIG word- although, the TELGUM appears indeed archaic and enigmatic Old English word. Close reading of translation in Lindisfarne Gospels especially emphasise the more archaic nature of its language, writing in Luke 13:19 rendering of that huge tree grown from mustard seed that FLEGENDO HEOFNES GEHRAESTON ON TELGUM HIS thus noticing that birds rested on the branches of that tree (and similarly renders Old English Rushworth Gospel FLEGENDE HEOFNES GI-RESTUN ON TELGUM HIS). Notably, many other Old English Gospel translations here use other word stating HEOFENE FUGELES RESTEN ON HIS BOGEN, that yet is comprehensible also for modern readers) (see the Gospel synopsis for Luke, of W. W. Skeat). This also emphasises the archaic nature of that TELGUM word in Old English- and emphasises its notable similarity with Chinese TENG word.
Chinese word TIE notices generally iron, and TIEBAN more specifically notices iron slabs. Thus we compare with Old English word STEAPA that notices steadiness and being firmly fixed. Skeat’s Etymological Dictionary, notices here a staff, and German STAB and Russian STOBORU finding Indogermanic root STEBH; similarly FICK Indogermanisches Wb for STAB steif, fest sein, thus STABA, Stab and notices Anglo Saxon Staef (Stutze, Stab); also notices MHG STABEN starr, staf werden and Indogerman Wurzel STEBH. Similarity with Chinese TIEBAN is here apparent. Iron production was in China very old industry, especially cast iron, whereas in many regions were iron products with hammering on anvil produced by smiths. Such iron staffs and slabs thus are, actually, notorious proceedings of Chinese ancient production of cast iron products, and thus is this terminology especially noteworthy.
In Old English Cotton manuscript Gnomes so is found
GIM SCEAL ON RINGE STANDAN STEAP AND GEAP
It is notable that thus is characters of a metal product, a ring, described, especially there inserted gemstone. Also, dialogues of Solomon and Saturn so write of a gemstone GIM saying
NE MAEG HIT STEORRA NE STAN NE SE STEAPA GIMM,
WAETER NE WILDEOR WIHTE BESWICAN
In Chinese, is word CHUAN one word for boats. Importantly, FICK Indogermanisches Wb notices KEULA for ships, in Anglo Saxon appearing in CEOL form; also Greek GAULOS word for ships is recognised. Indeed, in Anglo Saxon is CEOL word for boat, ship and the keel of a ship (Bosworth), also finding Danish KIOL, Swedish KOL and OHGerman KELA. It is also worth mentioning that Finnish KOUSA notices some smaller boats, too; and in Finnish vocabulary the KEULA rather notices front part of ship.
In Exeter Book gnomes, is written how Frisian wife welcomes her sailor from seas to harbour and to home, stating
LEOF WILCUMA FRYSAN WIFE DONNE FLOTA STONDED
BID HIS CEOL CUMEN AND HYRE CEORL TO HAM
AGEN AETGEOFA AND HEO HINE IN LADAD
WAESCED HIS WARIG HRAEGL AND HIM SYLED WAEDE NIWE
This lively episode from Frisian coastal life is of much importance for culture of Exeter Book.
And in Cotton Gnomes, is stated of ship construction that
MAEST SCEAL ON CEOLE SEGELGYRD SEOMIAN
Notably, in Lindisfarne Gospels Old English translations is CEAWL word rather occurring noticing containers and baskets (see Concordance of Albert Cook), thus is CEAWL written in:
Matt 14:20 15:37 16:9 and Mark 6:43 8:8, 20 and Luke 9:17. This word notices also those baskets full of bread gathered after the miracle of loaves of bread and fishes (Mark 8 and parallels Matt 14 and more discussions of that event in Gospels). Scrutiny of Lindisfarne translation in Luke 9 emphasises the more archaic nature of this term in Old English, namely, Lindisfarne translation notices with CEAOLAS TUOELFO the twelve full baskets of bread there gathered, also Rushworth translation thus CEOFLAS TWELFE. But the other Old English Gospel translations in Synopsis of W. W. Skeat, notice those bread baskets otherwise, namely with TWELF KYPAN word. Indeed, really often are Lindisfarne translations rendered in quite other words than later become usual in Old English Gospel translations, and this is feature indeed interesting for language history.
We also notice that ship words are in Lindisfarne Gospels written for noticing sea going vessels and boats. One prominent episode noticing boats, is of course the episode of calling of Simon; and the Lindisfarne translation renders that episode with ship words, similarly with other Old English Gospels noticed in Skeat’s Gospel Synopsis of Luke, writing thus
HE GESEAH TWA SCIPU STANDENDE WID DAENE MERE (Luke 5:2, of MS I of Synopsis)
and similarly are SCYP SCIPU Old English words in these renderings written in Luke 5, so also in the Lindisfarne translation.
Thinking activity is interestingly noticed in Cotton Gnomes in statement that:
A SCEAL SNOTOR HYCGEAN YMB DYSSE WORULD GEWINN
Here is noticed a wise man SNOTOR and his thinking of his well-doing in this world. We find here the Anglo Saxon HOGIAN HYGAN noticing thinking- modern English word indeed being here also similar. This is usual Teutonic word, German noticing denken (and er dunkt mir dass…) and Swedish form tanka. Also Russian DUMAT (to think) appears similar; and in Chinese language we find especially word HUAN for dreams, for imaginary. Also, we notice that in Lindisfarne Gospel translations, the HYCGAN does occur, but more in rendering for omittere, negligere, condemnare (see Concordance Albert Cook); thus the HYCGAN occurring in Luke 11:42, 16:13 and Mat 6:24, 15:3, 20:11, 22:5; in John 5:45, 7:12 and in many other statements.
The following is written in the first part of this Eurasian Lexicon: Chinese word ZHAN notices to practise divination, and inquiries (also ZHAO for look for and try to find); notably similar is Russian ZNAT verb for knowing. Anglo-Saxon SNYTTRO is for knowing, and also in Anglo-Saxon are CUNNAN and CANN word for knowing (see Bosworth); and in German is usual verb kennen and kannte.
In the Gnomes of Exeter Book we find mention that
HYGE SCEAL GEHEALDEN HOND GEWEALDEN
SEO SCEAL IN EAGAN SNYTTRO IN BREOSTUM
DAER BID DAES MONNES MODGEDONCAS
also here is presented the vocabulary of HYCGAN, SNYTTRO and thoughts.
One notable difference in vocabulary of Old English Gospel translations is in words noticing thoughts and thinking. We are in this article limiting research only to the Chapters of Luke 5 and Luke 6, and also in these writings such notorious differences clearly are present. The Anglo Saxon word SMEAGAN or SMEAN means to consider, discuss, to ponder (Bosworth & Toller) and form GESMEAGAN more notices to search, consider (Bosworth &Toller). Actually, we find clear comparisons in Teutonic languages, namely in English to mean, meaning, Swedish mena, mening, and German meinen, Meinung. It is truly notable feature of the Lindisfarne translation of Luke 5 and Luke 6 (and of much else) that there is this SMEAGAN really usually written for translating such activities of considering, discussing, pondering and else; and similarly consequently the other translations of Skeat’s Synopsis in such translations write DENCAN (and, importantly, not that SMEAGAN). This is one notorious clear difference in these Old English Gospel translations. Here we in detail study translations of Luke 5 and Luke 6 and thus notice LIN Luke 5:21 ONGUNNUN GESMEAGE WUDUTO, and the others write AGUNNON DENCAN DA BOCERAS (in another chapter of the present article is in more detail scrutinised that translation of scribes with BOCERAS or WUDUTO). The following 5:22 continues DTE ONGAETT SE HAELEND SMAUNGA HIORA…HUAED SMEAS GIE in Lindisfarne, and in others DA SE HAELEND GECNEOW HYRA GEDANCAS…HWAET DENCEGE.
In dialogue of Solomon and Saturn, we find mention that
AC HIM ON HAND GAED HEARDES OND HNESCES
MICLES, MAETES
Here is contrasted with HEARD the HNESCE that is usually meaning soft in Anglo Saxon. This is one manifestation of the style of parts of dialogue of Solomon and Saturn, that presents pair of words where one is word quite recognisable also to modern Teutonic languages speaker; but the other word, is far less recognisable. Parts of this dialogue of Solomon and Saturn appear almost a mnemonic poem for keeping remembering such more distant terminology. Here is the more enigmatic word that HNESCE, and in Anglo Saxon it means something soft. Notoriously, in Chinese we find word NEN for tender and delicate, thus clearly in same meaning with this Anglo Saxon HNESCE. This is interesting detail of language history. Also in Lindisfarne translation, is such HNESC written for translating mollis and tener, rarely in Matthew, and now we better notice the Luke 7:25. The Lindisfarne translation and also the others in Skeat’s Synopsis write this for noticing quality of clothes stating MONNO HNESCUM GEWOEDUM GEGEARUAD (thus LIN)- “But what went ye out for to see? A man clothed in soft garments?” (KJV) in translating the response to followers of John the Baptist. The HNESCE is written also in Lindisfarne translation of Matt 11:8 synoptic parallel to this. Notoriously, the HNESC is here softness of clothes especially, well relevant also for Chinese NEN. Here it is worth remembering that silk and clithes were one important part of Chinese culture known far in the west too.
Here written MICLES, MAETES is also interesting. Namely, Old English MAETE word notices often small, it notices measures, degrees and ranks, and proportions (see Bosworth &Toller) and similarly OHGerman SMAHI for small, and Swedish sma word. Also Russian MALENKI word is for small. FICK Indogermanisches Wb notices SMEHA and SMEHIA gering klein and Indogermanic SMEK SMAK. The Chinese MANG notices much. Notoriously, Swedish manga is for many and very resembling Russian MNOGA (many) and Finnish MONTA MONI MONTAKO; also the English MANY is notable here.
In dialogue of Solomon and Saturn we find mention that old age also
HEO OFERSTIGED STYLE HIO ABITED IREN MID OME
In the times of Anglo Saxon societies, iron and steel metals were of central importance and in much use, of prominent importance in the society. This is interesting mention of steel and iron, and description how old age can have destructive impact even on these very strong substances, steel and iron. Here is noticed how old age can bite iron with rust. Such phenomenon is of course known, and in earlier times proceeding rust upon strong iron devices, surely was of much notice and debate. In Anglo Saxon vocabulary, OM notices rust and OMIG is for rusty (Bosworth &Toller). For mould, Skeat’s etymological dictionary notices more Teutonic MAILOM, although root unknown. Notoriously, Finnish word HOME is for mould (Finnish home word is not used at all in meanings typical to the usual English word home)- such growth upon surfaces, and upon alimentation eg. loaves of bread; and clearly is such HOME quite similar with Anglo Saxon OM for rust; in their style of appearance upon surfaces, are rust and mould actually quite resembling. Chinese WU is word for dirt and WUNI is for mud and mirth- these are clearly much resembling the OM and Fin HOME. It is to be remembered that also Chinese culture was specialist producer of metals, also iron and high quality steel products, so that these comparisons of metal culture and vocabulary, are relevant.
Writing of old ageKim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-27742201847454039032018-01-21T04:55:00.000-08:002018-01-21T04:55:05.269-08:00EURASIAN LEXICON PART TWO, POST TWO by Pasi K Pohjala 2018
CHAPTER TWO Some archaic words in Old English texts, compared with Chinese words
Reading important Old English texts of Gnomic verses of Exeter Book, and Cotton Gnomes, and reading in Old English Dialogues of Solomon and Saturn, alerts Readers of some peculiar, apparently archaic words that appear not being clearly comparable with nowadays usual vocabulary of Teutonic languages of Europe. This proceeds with questioning what are, then, actually these words? Where are these words, then, originating? Thus the research proceeds also considering if such notorious words can be found also in some other Anglo Saxon texts- and for this stage, it appears that the Old English Lindisfarne Gospel translations notoriously often do include such notorious archaic words that, importantly, no more appear in later usual Old English Gospel translations. With this methodology, it can here be established some vocabulary that is archaic in Old English parlance, and occurring in secular texts of the Gnomes and also in early Lindisfarne translation of Gospels, and also in Solomon and Saturn dialogues that is partially of early Christian culture. Thus are we detecting numerous archaic words in Old English vocabulary attested in secular and early Christian texts; and it is thus truly notable that to such archaic Old English words are here noticed apparent parallels in Chinese language. This quite elaborates one of Gnome statement that CENE MEN GECUNDE RICE- that CENE men established state (although usual lexical rendering for such CENE men is to speak of bold men). We can promptly remind also that well known in British history are: king Cynewulf of Wessex (757-86), he was a descendant of Cerdice; also king of West Saxons Cynegils (611-643), he was only later in 635 baptised to Christianity by missionary Birinus, and this sponsored by king Oswald of Northumbria; and numerous are in southern Britain finds of 2000yrs old coins minted by king Cunobelinus; and so on.
In Gnomic verses of the Exeter Book, is found ALED word, apparently meaning fire. In Chinese is word LEI for thunder, apparent similar; and well known are connected fire and thunders. Apparent parallel is English FLAME (pronounced fleim), and in Finnish language is LEIMU for fire (and also is VALKEA Finnish noun for fire), both of these Finnish words well similar with Chinese LEI for thunder. Also is Turkish GURLEMEK for thunder apparent similar, and ALEV is in Turkish word for flame. And in Greek, is LIGNUS word for smoke &flame. Bosworth renders Old English ALED with fire, and conflagration and ALAN being to kindle; but Bosworth does not here speculated of its etymology, however. FICK Indogermanisches Wb discusses HLEM, HLEMMAN, HLAMM (schallen) and Old English HLIMMAN schallen, brullen (Bosworth render for HLIMMAN to sound, roar).
Thus it is interesting to notice that in Lindisfarne Gospels, the ALED word is NOT used in renderings, but the IGNIS is always with FYR rendered in Lindisfarne Gospels (so finds Concordance of Albert Cook); that Old English FYR word being similar with modern fire word. Thus it appears interesting that in Gnomes of Exeter Book, these BOTH are noticed stating,
FORST SCEAL FREOSAN, FYR WUDU MELTAN…HOLEN SCEAL IN ALED. There is noticed that wooden material burns in fire. Mentioning BOTH ALED and FYR words in these Gnomes of Exeter Book is interesting, it attests of historical development of language. (We can also notice that LAD word does occur in Lindisfarne translations- but in places that are not particularly relevant for anything to do with fire, namely in Matt 10:22 and 24:9 and Luke 8:13, 16:15 and 21:17 statements).
Chinese word WAN notices fine silk; China was in older times especially famous for Chinese silk, so that this vocabulary is notable; and Chinese WAITAO is word for coat. Old English word WAEDE notices human clothing, some garment, or collectively clothing (Bosworth). Also in Finnish language, is notoriously similar word VAATE, VAATETUS for clothes. Thus we notice that FICK Indogermanisches Wb writes of VED weben (weave) of Indogermanic root VEOH, and Sanskrit VAYATI. Also, FICK notices VEDI for clothes and VAD, VADIR for clothing.
In Exeter gnomes, is stated that
WIF SCEAL WID WER WARE GEHEALDAN OFT HI MON WOMMUM BEHLID…
WAESCED HIS WARIG HRAEGEL AND HIM SYLED WAEDE NIWE where the gnomes describe how Frisian housewife welcomes her husband sailor from sailing, and washes his stained clothers and gives to him new clothes. Importantly, clothing words here appearing are that HRAEGEL and WAEDE.
Writing of WAEDE word in Lindisfarne Gospels, is especial detail that points out Lindisfarne translation specifically in comparison with many other Old English Gospel translations. Thus we find in Lindisfarne Gospel rendering Luke 6:29 SEDE GENIMED DE WOEDO AEC D CYRTIL, although other old English translations (in Skeat’s Synopsis) write of REAF, stating DAN DE DIN REAF NYMD…DINE TUNECAN. This is one manifestation that vocabulary in Lindisfarne translation often is surprisingly and comprehensively different from vocabulary written in many other Old English Gospel translations. And we find similarly that Lindisfarne translation for Luke 6:36 writes of garment (vestimentum) with WOEDO, although other Old English translations there write of REAFE (Lindisfarne: ESCEAPA FROM WOEDO NIUUE ONSENDED ON GEWEDO ALD). Albert Cook in Concordance notices that WOEDE is in Lindisfarne Gospel translations usual for vestimentum in rendering all four Gospels; and Lindisfarne Gospels render that vestimentum also with words CLAD, HRAEGL, WOEDE, although CLAD is rare, written there only in Matt 9:16 and Mark 14:63, but HRAEGL is some more usual, written ten times.
Chinese word LING is especially for silk, and also for other riches. In older times, silk was often accepted currency form there also. Thus it is notable that in Old English language is word WLENCO for proud and bold, and for splendid, magnificent and rich (so Bosworth). FICK Indogermanisches Wb notices LINA for LEIN, LINNEN and Old English LIN; also in Greek is LINON word for linen (and LINAIA is Greek for sails, of fabrics); interestingly also writing “Ob Germ LINA entlehnt oder mit Lat. LINUM urverwandt ist, lasst sich kaum entscheiden”. Liddell Scott renders LINON with anything made of FLAX; and it is notable that LS 895 compares Greek LINON with Old High German LIN word “the diff. of quantity is against the supp. that the word was borrowed from the Greeks”. And Bosworth writing of Old English LIN wit flax, linen, notices German LEIN. Thus it is apparently of notable importance to compare this with LING word in Chinese language; the silk being famous Chinese secret product since old times, and reached also to west along the famous silk road. One particularly forceful evidence connecting LIN in Old English especially with SILK, is Old English Rushworth Gospel translation of Mark 15:46 and Luke 23:53 where is BOHTE LIN AND HINE BIWAND IN LINE describing clothing deceased Jesus in garment of LIN material for burial- but the Greek originals, and the Latin text translated, write of SINDONE material (MERCATUS SINDONEM EUM INVOLVIT SINDONE)- that is, specifically, silk clothing. Old English thus apparently comprehended LIN being also material of SILK- and that is, specifically, the Chinese LING.
In old Anglo-Saxon times in Britain, large areas of east coast of Britain south of the Humber, were areas of Lindissi; or the famous LINDSEY kingdom, famous although less known in details of life and culture (modern Lincolnshire; Doncaster, Market Rasen cf. old English RECENE word, see below). And in chapter below, scrutinising archaeological evidence of pottery styles of kilns almost 2000years old, we are to find numerous apparent evidences of elaborate YIN YANG decorated pottery from factories in the Wash area, especially along rivers Nene and Welland (often called Nene valley pottery style approximate 2000years old, where are beautiful decorations of yin yang style elaborate); we thus are finding interesting evidences for ancient British culture of east coast, between Humber and the Wash, and river system of the Wash, especially Nene river.
Old English WLENCO word interestingly is written in Gnomic verses in Exeter Book, namely
DRYM SCEAL MID WLENCO, DRISTE MID CENUM
SCEOLUN BU RECENE BEADWE FREMMAN
This writes of affluent men WLENCO, and then notably writes of CENUM men. Apparently, these CENUM notice some Chinese, known to this culture of Anglo Saxon Exeter book community; also interestingly, here also BU and RECENE are apparent similar with Chinese usual words BU and REN (people); thus here noticed that pomp is with the affluent and confidence is with the CENUM men.
Word WLENCO is in Lindisfarne translations notably seldom written, occurs in Matt 13:22 for DIVITIAE. That Latin word DIVITIAE is by Lindisfarne rendered with WEALA and WLENCO, that WEALA more usual , written in Mark 4:19 and Luke 8:14 (in the parable of sower, sowing seed amongst thorns) and Luke 16:9.
Chinese word YI notices medical doctors, and Chinese YILIAO notices medical treats. This Chinese word appears really similar with Old English word BILIHD that notices damages, also in figurative sense noticing defaming and dishonouring; this BILIHD is pres. form of Old English verb BEHLIGAN (see Bosworth and Grein, Sprachschatz). Now it is really notable that any somewhat resembling word actually is not in Western European languages any more recognisable. However, in Russian language we yet do find actually usual word BOLNITSA for hospitals and BOLITSA noticing being sick; apparently are these modern Russian words close parallels; in Eurasian areas this is of course quite understandable. Notoriously, we also can find in old Greek language verb IAOMAI for curing, word especially used for medical practitioners of those times- also this usual old Greek word appears quite similar with that Chinese YI and YILIAO words (the Greek noun for doctors IATROS also somehow resembles that YI, too). Actually we do well also comparing old Greek LEITOURGOS word here (of LEITH- and ERGADZOMAI), apparently is here found interesting parallel to the BILIHD, too; and generally, that old Greek LEITOURGOS notices various public servants of the POLEIS cities. Also FICK notices in Indogermanisches Worterbuch DLAIH, DLAIHAN freundlich zureden, trosten (to speak friendly and to give counselling and consolations)- this type of activity is surely one of most important activities of medical practitioners encouraging people suffering from various ailments (and such DLAIH friendly speaking and counselling, in various contexts, is centrally important in many activities of public officials, too).
In Old English Gnomes of Exeter Book, this BILIHD does notably occur in stating
WIDGONGEL WIF WORD GESPRINGED, OFT HY MON WOMMUM BILIHD
Lindisfarne Gospel translations into Old English are apparently of much interest in these scrutinies, especially remembering that healing activities of Jesus are in Gospels actually quite prominent and oft presented traditions. For example, in Synoptic Gospels the Luke 6 presents debate of keeping Sabbath and in such, presenting event that a man with crippled hand came to synagogue during Sabbath, and Jesus did heal his hand, even if there were complaints amongst audience of Pharisees claiming thus the Sabbath commandment been broken. In this narrative, Lindisfarne Gospel translations and also others, write HAELDE (gif on symbeldaeg he haelde, Luke 6:7, also others HWAEDER HE ON RESTE-DAEG HAELDE similarly. Of course, also this word deserves comparison with Chinese YILIAO for medical treating). Also it is interesting that Chinee YI for medical doctors also quite resembles name JE-SUS (importantly, in Hebrew and Aramaic form of the name)who was, according to New Testament narratives, also quite famous for healing miracles. This similarity also gives much to ponder, too. The healing miracles of Jesus told in New Testament being numerous, also occurring vocabulary is of much interest. Another sort of vocabulary is found e.g. in translation of Luke 5:15 telling that large crowds were coming to see Jesus and WURDON GEHAELEDE FRAM HYRA UNTRUMNESSUM (thus other translations in Skeat’s Synopsis- this writes clear details pertaining to older German syntax especially that WURDON) and Lindisfarne translation here writes that WOERON GELECNED FROM UNTRYMNISSUM HIORA. Also here is Old English vocabulary notably different, and the GELECNED in Lindisfarne translation especially reminds of Nordic parlance (Lakare, Lakemedel; ), also it is notable that in Lindisfarne the passive is not expressed with WURDON that unmistakably is detail of German syntax.
Chinese WEIRAO notices moving around. Also modern English speakers recognise resemblance with EARTH, that is moving around in cosmos. Importantly, history of languages presents much more detailed knowledge. Old English EOROD notices legions and troops (they were of course formations quickly moving in different positions), and EORD is Old English for the earth (Bosworth; but notably, Bosworth does not discuss etymology of these words; and Skeat Etymological Dictionary, finds Teutonic root ERTHA). FICK Indogermanisches Wb notices VERD, VERDAN for wenden, drehen and finds Indogermanic root VERT, apparently really near also to Chinese WEIRAO; and FICK notices in Sanskrit nearest word VARTATE dreht sich, geschieht. Moreover, important notices are that old Greek ERESSOO generally notices to put in quick motion; in Homeric epic that word also notices to speed by rowing; and Liddell Scott notices it coming from root ERET. Thus is Greek ERETES usually for rowers.
Thus it is interesting that Gnomes of Exeter Book also write that
EORL SCEAL ON MEOS BOGE, EOROD SCEAL GETRUME RIDAN
This notices, apparently, EORL riding on back of horse, and style of riding of mounted troops.
Chinese word TENG Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-6411473130508804322018-01-21T04:53:00.000-08:002018-06-29T08:08:58.224-07:00Is some of Readers interested to continue with public availability of these posts of EURASIAN lexicon in publicly viewed internet? They are to be taken away from public view unless there appear interest from Readers. Support can be sent in Google pay (Google Wallet) to my account at pohjala11@googlemail.com Nowadays are electronic payments globally used everyday in billions of transactions, easily done just by one click and reliably. To remind (potential) Readers: nowadays mostly are internet articles behind a paywall. Also the British Guardian newspaper yet continues keeping their free internet access, and at the same time they are strongly campaigning for readers' contributions to continue to do so. These Articles of EURASIAN lexicon are result of much intellectual work effort continued of much time; but I haven't received from Readers any support AT ALL. If someone is interested that these articles of EURASIAN lexicon can continue in publicly available Internet, this is the time to remember that subscriptions of jstor and other sites are very costly, and printed books cost at least USD25, scholarly books usually cost some hundreds of dollars. (June 2018 amendment)
EURASIAN LEXICON PART TWO post ONE
EURASIAN LEXICON, Part TWO
By Pasi K. Pohjala
Published January 21, 2018
To Celebrate Winter Olympics 2018 at Pyeongchang, Corea
To Promote Friendship and Friendly Cooperating in Eurasia. .
Chapter ONE, special words for Winter:
European SNOW words, and Chinese words XUE and SHUANG for snow and frost; European ICE words (JAA, ICE, YSSE…) and Chinese JIEBING for ice; Chinese HUAXUE HUABING of moving around o slippery surface ice or snow and Europen to HOP, HUPPON; Chinese ZHI sticks and the SKIS.
Chapter TWO, archaic Old English (Anglo Saxon) words compared with Chinese words:
Words ALED (Old English, for fire and flame) and Chinese LEI for thunder; Chinese WAN word for fine silk, and Old English WAEDE words for clothing and garments; Chinese word LING for silk, and Old English WLENCO word for riches, and affluent pomp; Chinese YI for doctors and YILIAO for medical treatments, and Old English BILIHD word for afflictions; Chinese word TENG for cane, rattan and Old English TELGUM for branches and twigs; Chinese word TIE for iron and TIEBAN for iron slabs and Old English word STEAPA stabs and steady; Chinese CHUAN word for ships and Old English CEOL KEULA word of ships; Old English SNYTTRO wise and Chinese ZHAN for divination and augury; Old English HYCGAN to think and Chinese HUAN imagination; Old English HNESCE soft, and Chinese NEN tender, delicate; Old English OM, OME for rust, and Chinese WU WUNI for mirth, mud; and Old English YLDO old age; and Chinese YU.
Chapter THREE, interesting words in Old English Lindisfarne Gospel translations (examination of chapters 5 and 6 of Gospel of Luke, in Lindisfarne Gospel translation)
OE BLINNAN cease, stop and Chinese BIAN limit; OE HEONISE deep sea and Chinese HAI for sea; OE HUON just little, and Chinese DUAN short, little; OE TUGON pull and Chinese TUO pull and drag; OE FYLSTAN to help and Chinese FU help; OE SLEP surprise, and Chinese ZHE ; Old English WINNAN to work, toil and Chinese WEI act, do; OE BECNAN to tell, indicate and Chinese KENDING to tell; OE CIGAN to call, shout, cry and Chinese KENDING; OE SUIDOR much, strong and Chinese ZHUI superfluous; notice of words for Sabbath day OE Symbeldag and Somnung; OE word LYCETON to murmur and Chinese LOUZI troubles; OE CEAP to do trading and commerce, and Chinese GOU to do trading; OE SOKIAN to seek follow; Chinese SHANG of various movements; OE EGE for awe, fear and Chinese FEN or FENKAI for anger; OE BYTO LASAD; OE Gospel notices specialist scribes WUDTO and Chinese WU The Five Classics, and DU words of writing; OE ONLICNISE for Gospel parables, and Chinese LIXIANG, ideals; OE GLAD happy and Chinese GAO happy; OE MORE highlands, and Chinese MO for highlands; OE DREAT for crowds and Chinese DUO REN many people; Old English usual STOU STOW for special places, towns and Chinese ZHOU for districts of administration !!, OE HREH for flood and Chinese HE for floods and streams; OE CARR for stone and Chinese GANG for hills; OE HREONISE for repentance, moral improvement and Chinese REN that is also of human moral character; OE HEHT make commandments and Chinese CHENG rules, law; OE GYMAN observe and Chinses GUAN observe; OE GETEMESED placed on show and Chinese DENGCHANG make a show; OE AHSIGE to question and Chinese SHI try, test; OE TELLAN to complain and Chinese TE words; OE presents deity NERGENDE FADER saviour and Chinese NENG powerful, capable; OE MEOTUD appellation of deity and Chinese MEIDE virtue; OE CYNREN race, kind, progeny and Chinese REN people; and OE words CYNNRECCENISE CNEORESO for generation, and Chinese REN words. Saying WEI LA WEI! And saying CENE MEN GECYNDE RICE.
CHAPTER ONE Special words of Winter:
Chinese word XUE is for snow and SHUANG is for frost; apparently sounding somewhat similar; and for reminding, verb to snow is XIAXUE and verb to rain is XIAYU. Apparently does the modern English word snow quite resemble these Chinese XUE and SHUANG words; and the similarity is even far more apparent in considering older usual forms in European languages. Namely, Old English word SNAW is for snow, apparent near to SHUANG and Old High German knows SNEW, apparently near to Chinese XUE. Also is near parallel the Dutch SNEEUW word; also even contemporary Russian word SNEG is near, too; Old Teutonic form was SNAIWAZ; and in Finnish language is SUOJA or SUAJA word for snowy but not too cold time. FICK (Indogermanisches Worterbuch) scrutinises SNIV (SNIGV) SNAIV schneien, es schneit, finding Indogermanic root SNINGUH and noticing Sanskrit SNIHYATI, wird nass, of wet and moisture. But it is notable that in vocabulary of colder Eurasian countries, this word is all around attested especially for snow, winter phenomenon.
In Older English language, it is actually notable that Lindisfarne Gospels Matt 5:45 translates with SNIWA (to rain) in text where all other versions clearly talk of raining; this is in Lindisfarne Gospels the only occurrence of SNIWA (for Concordance by Albert Cook); and indeed, this notable detail attests of northern origins of this Lindisfarne old English translation, in regions where snowing was in those days quite usual and thus made good sense to the audience (and this cannot at all refer to Greek original where BREKHEI is written, word usual for rainfall), but choosing of SNIWA apparently made good sense to the audience of Lindisfarne Gospels in northern regions.
Second important occurrence during winter times, is obviously frost and ice. Chinese JIEBING word notices to freeze (the JIE especially noticing how substances solidify and cement; and BING noticing the ICE in particular). Similarly, JIEXUE is for freezing, too, of XUE root (snow). Finnish speakers prompt notice the similar Finnish JEE or JAA that notices ice (letter A with Umlaut, pronounced approximately JEE). Also, these are notoriously similar with European Teutonic words for ice; Old English often writes IS (also older written forms ISSE, YISE, YSE) are known. Old Teutonic form was ISO and more in recent language are Dutch IJS, Swedish IS and English ICE and German EIS. It is thus especially notable that Falk&Torp Etymologisk Ordbok notices that etymology for IS is not sure- their not having considered Chinese parallels, now emphasises importance finding in Chinese language thus apparent parallel. Also it appears important, that in many Eurasian languages are words for iron and ice notably similar; notable similarity is apparent I older Anglo Saxon vocabulary where IS was for ice and ISERN was for iron (see Grein, Sprachschatz and Bosworth and Toller). It is notable that somewhat resembling similarity also is in Chinese language apparent, JIE, JIEXUE for freezing and word TIE being usual for iron.
Chinese vocabulary knows HUAXUE noticing to ski (also HUABING, for movements around ice). In Teutonic languages are notably near words HUPPON HUPPIAN hupfen (hop, leap, jump) and Anglo Saxon HOPPIAN, and Old German form HUPPEN; and FICK (Indogermanisches Wb) finds these being probably formed of Indogermanic KUBN. (Also in Finnish language, is usual hyppy in these meanings of jumping and leaping). Notably, their having omitted comparisons with Chinese vocabulary, it is thus here of apparent importance finding in Chinese HUAXUE and HUABING close parallels to those older forms of HUPPON and HUBBON. And of course, movements around frozen icy grounds and slippery snowy places, are some sort of leaping and tottering.
The devices for proceeding in snowy places are usually noticed as SKI in European languages. English SKI and Swedish SKIDA (SKIDOR, verb is usually AKA SKIDOR) and Norse SKID, and Anglo Saxon SKID (see Falk & Torp Etymologisk Ordbok especially). Somewhat variously, are also included hereby snow-shoes, too. (FICK, Indogermanisches Wb scrutinise SKID and SKAIDAN, scheiden in Indogermanic root SKIT, and notices SKIDA, Schneeschuch, snow-shoes. In historical texts of Anglo Saxon times were then known multitude of northern people namely SKRIDE-FINNS in parts of northern Scandinavia (modern Swedish knows of SKRIDA, FRAMSKRIDA to progress and proceed in journey, similarly also in German). The SKI is, actually, a pair of (originally) wooden STICKS- and indeed, in Chinese language this is well noticed.
Chinese ZHI measure word notices long and thin objects, eg chopsticks. It is here also particularly interesting that Chinese characters pronounced ZHI have meanings of sticks, twigs, branches, and also a pair- for example, are chopsticks and skis a pair of wooden sticks. Also, in Finnish similar are TIKKU (a stick) and TUKKI (woodlog) words; and Old Hebrew TQY verb notices to drive a peg in when setting up a tent. Old Greek ZUGOS notices also yokes, special wooden stick too; the KSULOS being more general Greek word for wood and trees. Importantly, Turkish CIVI notices nails and pegs and CIVILEMEK to nail. Modern English knows usual STICK word that is usual TEUTONIC word; old TEUTONIC root STIK noticed to pierce and to prick (in Sanskrit, root tij notices to be sharp); similarly with Greek STIZEIN, to prick. Notably, TIKKU, TUKKI and ZUGOS rather notice all kinds of wooden sticks and rods, not with particular regard to pricking.
CHAPTER TWO
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-23101030940192188732018-01-04T11:16:00.000-08:002018-01-04T11:16:04.581-08:00Eurasian LexiconDear Readers,
here is being published the great and proceeding Eurasian Lexicon ! Surely, this Eurasian Lexicon is greatly going to interest in times of Corea Winter Olympics Pyeongchang 2018 when Western top winter sportspeople arrive at Corea and accustom there! Yes, it is some surprises how the Coreans and Japanese and Chinese speak (and especially how they write the characters) but, attention- many of the Asian words are surprisingly SIMILAR WITH European usual words! HERE provides Eurasian Lexicon much researched information, compares Mandarin Chinese words with many European languages words (especially in Teutonic languages, German, English, Nordic etc) and finds similarities; and does some more detailed work in language history, too- especially, many words in Anglo Saxon (Old English) form (1000-1500years old) especially appear similar with may usual Chinese words- apparently, yet then 1500-1000 years ago, here in Western parts of Eurasia, many people yet knew language that contained MUCH terminology of Chinese language! FIND MORE in the earlier blog posts in THIS BLOG, of the EURASIAN LEXICON. Great preparation for arriving to Corea Winter Olympics!
(Kim Limnell - Kim Ling) Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-74748640110941080622017-11-18T05:55:00.001-08:002017-11-18T05:55:07.361-08:00Dear Readers,
this weekend in Britain are Royals celebrating really remarkable event, the 70 years marriage of Queen and Prince Philip.
For human lives, that seventy years is notably much time. Much to think! Best Congratulations!
On this publishing site just continues strongly the publishings of comparisons of old British Lindisfarne Gospel translation,
in language of Old English, with languages, notably, comparisons also with many Chinese words! Soon is thereof NEW BOOK coming, for the
GREAT DELIGHT REJOICING AND INTEREST of all interested readers! With strong progress news, KIMKim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-40131533854978035102017-09-27T08:12:00.002-07:002017-09-27T08:12:48.895-07:00NEW LEXICON COMPARING EUROPEAN AND ASIAN LANGUAGES: EURASIAN WORDSNEW NEW Sept 27 2017 NOW IS HERE AVAILABLE NEW EXTENDED AND IMPROVED LEXICON COMPARING WORDS OF EUROPE AND ASIA! This shows much similarities between Chinese words, and words in major Eurasian languages Russian, Finnish and Teutonic languages! Especially much similarities are found Chinese words with older Anglo-Saxon and old German words (that brings the evidence back thousand years, or one millennium and a half, or more). THIS IS STRONGLY PROCEEDING PROJECT, soon coming much more detailed comparisons of specific vocabulary in old English Gospel translations, also those of Northumbrian and Lindisfarne, comparing with such Asian vocabulary; and also some other Anglo-Saxon texts so compared. WORDS OF EURASIA!!!! TOP NEWS OF Sept 27, 2017 AND PROJECT IS STRONG PROGRESSING!!
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-88678424030484079192017-09-27T07:54:00.001-07:002017-09-27T07:54:54.893-07:00A LEXICON COMPARING WORDS OF EUROPE AND ASIA
Comparison of some Chinese words with words of Russian and Finnish languages, and words common in TEUTONIC languages; also noticing some Old Greek words of interest.
by Pasi K Pohjala
THIS IS SECOND, IMPROVED EDITION OF September 27, 2017, that much develops
older First Edition, of April 16, 2016.
Articles of MAA (horse); PAOBU (run); ZHI (sticks and logs); YU (fish); TAIYANG (sun);
ZIJI (self) and ZHU (live, dwell); HUNLI (wedding); GAI (build); KAI (to burn); GAO (warm);
LIFU (cloth); YANJING (eyes); PENGYOU (friends); QU (come, go); LAOSHI (clever);
HAO and HUAI (good and not good); LONG (dragon); WOSHI (a dwelling, a room);
BIAOGE (cousin); QUN (measuring group); SHAN (mountain); SHU (tree); CAO (grass, lawn);
HUA (flowers); HU (river); HAI (ocean, sea); NAO (brain); MEI (every); KU (bitter);
SUAN (sour); TIAN (sweet); CHUANTONG (tradition); DONGSI (something); WEN (question);
WAI (other); WEI (someone); SHENG (body); YING (win); SHOU (writings); LIANG (travel);
and comparisons of numerals one to ten; and CONCLUDING SUMMARY.
The main aim for this lexicon survey is to clarify and manifest similarities of many usual words in modern TEUTONIC languages, with Chinese words. Regrettably, their similarities with Chinese words often remains unrecognised in surveys of linguistic history of usual words; but this study aims to manifest in this question much more clarities in apparent form. Importantly, older Anglo-Saxon words yet preserve many very close similarities that have become in modern language obsolete, or appear in quite changed form after centuries in modern language. Thus are also similarities of such Chinese words noticed with words in Russian and Finnish languages, Chinese neighbouring cultures in this large Eurasian continent.
FIFTY ARTICLES, by Pasi K Pohjala.
Chinese MAA word for HORSE is very similar to modern English MARE for fem horses (and in Swedish marr although HAST is there more general) and Finnish HUMMA word for horses. In Anglo-Saxon MEARH notices horses (see Boswell); and historically Old TEUTONIC MARKOZ noticed fem horses, also apparently similar; and Indogermanic root is MARKOS (Skeat art “mare”, it is notable that Skeat finds here being “root uncertain”). Importantly, FICK (art “MARHA”) notice MARHA, Pferd and comparing with English MARR and Anglo-Saxon MEARH; neither FICK presents clear roots for this. Notoriously, Biblical Hebrew RKB words notice riding (see BDB RKB), and quite famous Hebrew noun formation MARKHAVA notices chariots in Old Hebrew. In older times, horses were all important and usual, and thus this vocabulary IS particularly important.
Chinese word PAO notice walking and running, and Chinese PAOBU and MANPAO words notice running activity. Also, there are apparently similar with Finnish verbs PAKO; PAETA (to flee from) and PIKA; PIKAINEN (quick). Importantly thus is Russian BEGAT (to run) also apparent similar and also resembling Turkish BEYGIR word notices horses, quick runners and Turkish CABUK notices to be in hurry and doing quickly. Notoriously, for Chinese PAO and PAOBU and MANPAO verbs we detect similarity with very usual Old Hebrew BA verb (to come; to go see BDB); and even similarity with old Greek BAINOO verb for coming and going (usual in ANABAINOO and KATABAINOO etc). In old Anglo-Saxon it is notable that BE-CUMAN usually does notice arriving and coming (even if modern English BECOME has other meaning).
Chinese ZHI measure word notices long and thin objects, eg chopsticks; and in Finnish similar are TIKKU (a stick) and TUKKI (woodlog) words; and Old Hebrew TQY verb notices to drive a peg in when setting up a tent. Old Greek ZUGOS notices also yokes, special wooden stick too; the KSULOS being more general Greek word for wood and trees. Importantly, Turkish CIVI notices nails and pegs and CIVILEMEK to nail. Old Anglo-Saxon TELGA word notices branches (and Chinese TENG is word for sticks, cane and rattan); this is also worth comparing with modern LOG word in form TH-LOG. Furthermore, modern English knows usual STICK word that is usual TEUTONIC word; old TEUTONIC root STIK noticed to pierce and to prick (in Sanskrit, root tij notices to be sharp); similarly with Greek STIZEIN, to prick. Finnish verb is TUKKIA although not peculiarly done with TUKKI instrument; and Anglo-Saxon form is STINGAN. From Indogermanic root STEIG and more usual Teutonic form STEKAN are many modern words developed (Skeat art “stick”). Notably, TIKKU, TUKKI and ZUGOS rather notice all kinds of wooden sticks and rods, not with particular regard to pricking.
Chinese YU word notices fishes generally. Also, another character in Chinese is YU for heavy rain. Notably, Finnish JUO verb notices to drink, well relevant for swimming fish. And German Kabeljau notices cod fish; and German das Juchten notices watertight leathern things, also well similar with Chinese YU for fish. (In old times, such could be floats when filled with air). We find here words denoting floating, or, something swimming. In Russian language, we find many interestingly similar words, RYBA for fish and PLYT verb notices swimming. Famous Old Greek word for ships is PLOUS. Russian BYI word notices floating thing; all these Russian words interestingly recall that Chinese YU word for fish. In Old Testament famous are, also, NUNA fish. In Turkish is the BUYU for magic and incantations, and YUZMEK verb notices in Turkish to float. In Finnish is same word UI or UIDA noticing swimming, same with Russian BYI and Turkish YUZMEK for floating. It is actually notable that Anglo-Saxon YT word notices seas, especially waves (see Boswell)- this word is in modern Swe YTA for waves, too. In Old Hebrew we find YUAM (or, jam) word for waters and seas; and Hebrew BYH notices to bubble, and to reveal, and is used in reference to waters, too. In ancient times, rivers, waterways and coastal routes were very important routes for travelling and transportation, and many people were thereby active and in such areas resident, so that similarity in these words is especially important. (Notice also history of lighthouse-keeper GUTLAC in West-Saxon Exeter Book).
Chinese TAIYANG notices sun and Chinese DANKONG notices high above in the sky. This is notoriously similar with usual Finnish word TAIVAS that generally notices heavens; and Finnish TAVATA notices encounters and appearances generally. Very similar is Anglo-Saxon word TUNGOL word stars (word SWEGL is rather, for sun); actually we find this in name TENGEL-HOF of a modern airport (TUNGOL SCEAL ON HEOFENUM BEORHTE SCINAN, thus a saying in Gnomic verses in Anglo-Saxon Mss TiberiusB). For TUNGOL, older German knew ZUNGAL, and in older Swedish is TUNGEL word for moon (Boswell “tungol”). (Cf also how FICK comments dug, dunkel sein). Also Turkish language knows very similar words, DUN noticing night, and DUN also noticing how something goes up in the air. In Russian is DAVAT usual verb for giving; apparently important earlier was hope for providential sustenance from heavens, for good weather of seasons; and Russian word DEN notices days. Notably thus is similar the usual Old Hebrew TOV for good and Hebrew JOM TOV notices religious festival days. And in Hebrew NTH notices to spread, similarly how heavens is spread; and Hebrew NTY notices to plant and to set up, also noticing how the heavens were regarded having been set up and established. Also, Old Hebrew DYK word notices to be extinguished, eg. of lamps. Old Greek AKTIS generally notices light and light rays and sparkles; and also Greek OURANOS word for heavens have quite similarity with Chinese TAIYANG word.
Also importantly, in terms of geography, old name of central Finland was TAVAST-LAND, and it is important to recognise how vast areas of Siberia were (and are) known as TAYGA area. In older times, comprehension of geography was of course not so distinctive, so that similarity of names of Russian TAYGA area and old name of central Finland TAVAST-LAND is especially noteworthy. Actually, these old geographical terms are clear derived from Chinese TA noticing step on, tread and TAQING noticing walk on green grass.
Chinese ZIJI notices SELF; and ZHU notices activity of living in and lodging. These are notoriously similar with Old Greek ZAO (ZEIN) noticing to live; and also similar with Greek OIKIDZEIN noticing dwelling in habitation or in a house. Russian usual verb ZIT notices both being alive and inhabiting in; inhabitants are ZITELEI. Apparently similar with Chinese use are Finnish nouns SIJA and SUOJA, words for place of something or place of someone. Thus it is interesting to compare with common TEUTONIC word SELF (German selber, Swedish sjalv) that is common TEUTONIC and is in Old TEUTONIC found in selbo words. In Old Norwegian found form SIALF is notably similar with the SIJA word, continuously usual in Finnish. But etymology of this common TEUTONIC self words is continuously regarded obscure. Thus it is surely worth comparison with these Chinese ZIJI and ZHU words, that find so remarkable comparison in continuously usual Finnish SIJA and SUOJA words, and also in Russian usual ZIT verb, especially with regard to geography and population movements during decades.
Chinese HUNLI notices wedding; this is apparent similar with usual Finnish JUHLA (a festival) and JUHLIA (to celebrate) and dialect form JUHULA. Also, modern German knows of JAUCHZEN loud celebrating. Notably, in old Anglo-Saxon is HUSL word for Eucharist (see Boswell), important churchly celebration. And in Turkish notices CULUS word throne accession festivities. Also is similar Old Greek GELAOO to laugh and be happy; and in Russian is ULIBKA noticing smile. Remarkably is similar here Turkish GULUMSEME for smile and GULUMSEMEK to smile.
Notoriously similar is English noun HALL that is common TEUTONIC word (German Halle and Swedish hall), and is in old TEUTONIC found in HALLA form; this noticing generally large places with some roof. Apparently, festival gatherings usually were gathering under some roofed area, or under tents. Thus we also remind of old Hebrew AKL verb noticing eating, and celebrating; and AHL noticing tents in Old Hebrew.
Chinese GAI word notices to build; this character notices to build and lid, cover. In Finnish usual word KATTO notices a roof or a ROOFED place (and verb KATTAA); similar is also Turkish CATI for roof, thus place established for settled inhabitation. Anglo-Saxon GEAT notices a gate, also roofed structure (see Boswell, notices also German Gasse), also modern English notices this in word GATE (however is Swedish en gata different, noticing a street). Notably similar thereby is also old Hebrew GAG noticing a roof, and roofed place (see BDB); also Greek usual OIKOS can have similarity.
Word GAR is in Hebrew usual verb for inhabiting and dwelling in. This Hebrew GAR also is similar with Old Greek AGORA the public square of cities and AGORADZEIN. In Russian is word GOROD usual for cities and towns (and Russian verb GORA is more for travelling, especially in hill countries). These are built and well established places of human habitation; and AGORA, for public activities in cities Notably, many Turkish GUR words are of residence and exile, word GURBET noticing exile and foreign travelling; this actually echoes in Old Hebrew found nuance of strangeness in GAR word included. And Anglo-Saxon knows GRIT word for havens and sanctuaries. These are notably interesting words concerning travellers and places and havens for travellers, in longer distances.
Chinese KAI word notices to burn and to boil, also the KAI character notices to start, begin; such are important activities in human habitation and settling. Remarkably similar is old Greek KAIOO and KAUSIS, for kindling and burning. Actually it is notable that much resembling old Greek word GIGNOMAI notices beginnings and becoming- comparison of meanings of Chinese KAI with Greek KAIOO and GIGNOMAI is notorious. (In Greek is of course the KAI word for AND in writings really usual too). In Biblical Hebrew the similar KWH kawa notice to burn. Finnish verb KIAHUU notices to boil (standard form is KIEHUA). Similar is also Turkish KAYNATMAK, and Turkish word GOK notices sky and heavens; that is also place of bright stars and lights; and in Swedish we recognise ETT KOK noticing kitchen area of a house where is the fireplace operated; in German, word Kuche notices a kitchen. And in Finnish is KOKKO usual word for large bonfires; but it is notable that poetic Finnish also reminds of huge KOKKO that specifically is particular kind of bird or flying being. Also similar Chinese GAO word notices warm. Apparently similar word also here is Greek KAIOO, KAUSIS that notice warming, burning and boiling. Also Turkish KAYNATMAK noticing to boil, appears similar; in Finnish language word KIAHUU notices boiling.
Chinese GAO is word for warm. Apparently, descriptions of warm and cold are not objectively determined and thus can much show variation in different places and for different people. Thus we, indeed, find in TEUTONIC languages notable resemblances in words for COLD. The COLD is common TEUTONIC word (German kalt, Kalte and Swedish kall and English cold, see comments in Skeat and Boswell); in Old TEUTONIC was verb stem KAL noticing to be cold, also old TEUTONIC KALDOZ. This is ONE word where old TEUTONIC root actually is the same with Chinese word, merely writing one more sound of L so that GAO with L appears KAL towards western areas. This phenomenon is notably often repeated and here in MANY words manifested. Anglo-Saxon knows CALD and CEALD for cold (Boswell “ceald”). (Important are FICK notices of KAL, KALAN, kalt sein, frieren). Notably, this old TEUTONIC forms is not too different from Old Hebrew words QAR, QARIR for cold (and actually, old Hebrew letters R and L are so remarkably similar that QAL forms in old Hebrew writs also may have occurred too, noticing cold!) And thus, we also recognise similar Russian GALODNO noticing cold. In Finnish, most similar is HALLA of freezing wintry nights (cf also Finnish KALMA word), and this is, remarkably, similar with old TEUTONIC root KALDOZ, and, Old Greek KHALADZA is apparently similar too.
Chinese LEI notices thunder; and really similar is English FLAME (cf Swedish flamm), especially in pronouncing “fleim” that is really similar with this Chinese word. Finnish knows TULI for fire, and LEIMU also is in Finnish for fire. Old Anglo-Saxon ALED is for fire, also LIG or LIGG in Anglo-Saxon notice flame and fire. In Turkish is ALEV for fire, LHB lahab in old Hebrew is for fire, and Greek LIGUS is also for fire
Chinese LIFU word notices cloths; apparently Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-56426476020912345122017-09-17T10:55:00.001-07:002017-09-17T10:55:54.427-07:00Wayne Rooney back at Old TraffordToday was just concluded truly immemorable football match Manchester United - Everton where Wayne Rooney appeared now at ManU stadium but on the other side, namely, in Everton shirt. Wayne has been really great player for a decade in Manchester United, helped with his numerous goals towards Manchester United victories, and numerous trophies. His career at ManU lasted 2004-2017, with 393 apps and record much 253 goals! Much of the history of recent Manchester United glory years, are actually much history of great doings of Wayne in Manchester United! And Wayne was in national team England most capped player with 119 internationals and record 53 goals. Wayne also was elected Player of the Year in Britain many times 2008, 2009 2014, 2015. Now, Wayne's appearance at Old Trafford stadium was apparently really emotional. The Man U great supporters also loud applauded the great Wayne Rooney in his Old Trafford appearance! Wayne is so much respected, admired and beloved amongst all supporters of Manchester United! Best wishes to Wayne, he is always in our minds. Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-57843625653487923982017-09-13T03:58:00.001-07:002017-09-13T03:58:43.402-07:00dear friends,
summarising many results of comparisons of old words in this BLOG earlier post of Apr 2016 (there published fifty words), can be summarised that:
clearly, many words of Old Hebrew (and, of old Greek) are, notoriously, arriving from CHINESE TURKESTAN that vast central Asian region
where the trade routes from ancient times connected towards west. that MANY WORDS ARRIVE IN OLD HEBREW LANGUAGE (and in old GREEK LANGUAGE)
FROM CHINESE TURKESTAN along old trade routes. Historically, this is notable. Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-72184919586727168592017-08-01T07:41:00.000-07:002017-08-01T07:41:30.593-07:00Asian settlers in Roman Britain and earlierDear Readers, now posted proceedings of evidence of culture of Asian people settled in Britain in early Roman times, and pre-Roman times is clear evidence of thriving and continuous culture of people settled in Britain. This continues my recent research, also HERE in this blog little earlier published
A LEXICON COMPARING WORDS OF EUROPE AND ASIA
where many Chinese words are compared with Teutonic words and notably many close similarities are apparent. This work is continuing and also one important topic in study is more considering evidences of Anglo-Saxon writings in Britain. And the fabulous and famous decorations of Lindisfarne Gospels book, many of which have continuously been compared with motifs in Asian art. Study of the Anglo-Saxon version of Lindisfarne Gospels book is, in some statements, also ongoing- more results soon. Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-83918928375538828102017-08-01T07:24:00.000-07:002017-08-01T07:24:26.217-07:00historical evidence for early Asian communities in Roman Britain, and earlierEarly communities of Asians in Britain, in time of, and before Roman conquest of Britain. Some evidence:
Archaeological finds of pottery are one of most important material evidence of older, partially pre-historic times. In Britain, famous is Northamptonshire pottery, called being of Hunsbury Draughton style where decorations of yin-yang style are clear and apparent. Notably, pottery producing culture of those areas well continued after conquest, and thereafter become famous and distinct NENE valley pottery, of sites from Northamptonshire; and in numerous preserved items are clearly visible, also, yin-yang style decoration. Of course, such continuation of decorative themes attest strongly continuation and thriving of certain culture of people of that area. Importantly, many of these finds are of areas where rivers towards the Wash in east are near to Avon flowing to west, thus in geography strategic area in Britain, for commerce and connections.
It is notable also that potteries found at famous southern iron age hill castle the Maiden castle, also apparently show decoration themes of yin-yang. And some of their decoration themes closely resemble themes in NENE valley pottery (upside down being U form, and some forms resembling w in forms of running dogs etc). Also this attest cultural connections. Importantly, the Maiden castle was strategic near to old thriving commercial and manufacturing hubs of Hengistbury harbour and Poole harbour, where inland and overseas commerce thrived, especially up to Gallic war times; thrived to the level that gold standard was in use.
One of main historical sites of Britain is the Verulamium, municipium in Roman times, of considerable wealth and thriving. Notably, we discover the yin-yang decorative motifs in numerous splendid mosaics from Verulamium. For example, famous sea-shell mosaic is surrounded by decorations of style of waves- also, in yin-yang-form apparently. Also it is interesting and oft occurring detail that the handles of lekhytoi and oinokhooi vessels depicted in Verulamium mosaics, are clearly in form of yin-yang decorations (a style of letter S with decorations).
It is also notable that the decoration of yin-yang is apparent in many bronze objects unearthed in Britain, such as shields or daggers. Of course, bronze production was in Britain one important activity for occurrence of copper and the alloy metal tin, in Britain.
Some months ago was reported new archaeological discovery from London Newark cemetery of roman times where specialist work of archaeologists and forensic specialists could determine that one of remains was of Asian origin man (see Journal of Arhaeological Science Autumn 2016); this discovery caused much debate of history of those earlier roman times.
Some specialist terminology is of much interest. Historians tell famously of the arrival of Hengist and Horsa to Britain, to boost Britain defence activities, being invited by Vortigern king into Britain. Historians notably also record that Hengist received after some years possession of Kent region, that then belonged to prince GUOYRANCGON. This name appears truly mysterious, but it is readily clear considering Chinese language- the GUO means land or region; RAN is apparently the REN, the people, so that this ancient possessor of Kent region was LAND-OF FOLK-OF ANCGO. This is straightly understood in Chinese language. (And to think of that ANCGO it is notable that Chinese know Britain in name of YING-GUO even nowadays).
MOREOVER, in Anglo-Saxon language the word CYNREN denotes clan,or tribe. In this word the REN is notable, but it is THE Chinese word for folk, or people. Apparently, the usual Anglo-Saxon noun CYNN for race and family, also resembles reference to China. Also we know of king CYNEWULF king of Wessex (757-86), descendant of Cerdice. Famous is also king Cynegils of West Saxons (611-643); he was in 635 baptised by missionary Birinus.
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-90279315971324094042016-04-22T04:01:00.000-07:002016-04-22T04:01:13.757-07:00 A LEXICON COMPARING WORDS OF EUROPE AND ASIA
Comparison of some Chinese words with words of Russian and Finnish languages, and words common in TEUTONIC languages; also noticing some Old Greek words of interest.
by Pasi K Pohjala
First Edition, of April 16, 2016.
Articles of MAA (horse); PAOBU (run); ZHI (sticks and logs); YU (fish); TAIYANG (sun);
ZIJI (self) and ZHU (live, dwell); HUNLI (wedding); GAI (build); KAI (to burn); GAO (warm);
LIFU (cloth); YANJING (eyes); PENGYOU (friends); QU (come, go); LAOSHI (clever);
HAO and HUAI (good and not good); LONG (dragon); WOSHI (a dwelling, a room);
BIAOGE (cousin); QUN (measuring group); SHAN (mountain); SHU (tree); CAO (grass, lawn);
HUA (flowers); HU (river); HAI (ocean, sea); NAO (brain); MEI (every); KU (bitter);
SUAN (sour); TIAN (sweet); CHUANTONG (tradition); DONGSI (something); WEN (question);
WAI (other); WEI (someone); SHENG (body); YING (win); SHOU (writings); LIANG (travel);
and comparisons of numerals one to ten; and CONCLUDING SUMMARY.
The main aim for this lexicon survey is to clarify and manifest similarities of many usual words in modern TEUTONIC languages, with Chinese words. Regrettably, their similarities with Chinese words often remains unrecognised in surveys of linguistic history of usual words; but this study aims to manifest in this question much more clarities in apparent form. Thus are also similarities of such Chinese words noticed with words in Russian and Finnish languages, Chinese neighbouring cultures in this large Eurasian continent.
FIFTY ARTICLES, by Pasi K Pohjala.
Chinese MAA word for HORSE is very similar to modern English MARE for fem horses (and in Swedish marr although HAST is there more general) and Finnish HUMMA word for horses; and historically Old TEUTONIC MARHOZ noticed fem horses, also apparently similar. In Hebrew RKB words notice riding, and noun formation MARKHAVA notices chariots in Old Hebrew. In older times, horses were all important and usual, and thus this vocabulary IS particularly important.
Chinese PAOBU and MANPAO words notice running activity, and there are apparently similar with Finnish verbs PAKO; PAETA (to flee from) and PIKA; PIKAINEN (quick). Importantly thus is Russian BEGAT (to run) also apparent similar (resembling Turkish BEYGIR notices horses, quick runners). Notoriously, for PAOBU and MANPAO verbs we detect similarity with very usual Old Hebrew BA verb (to come; to go); and even similarity with old Greek BAINOO verb for coming and going.
Chinese ZHI measure word notices long and thin objects, eg chopsticks; and in Finnish similar are TIKKU (a stick) and TUKKI (woodlog) words; and Old Hebrew TQY verb notices to drive a peg in when setting up a tent. Old Greek ZUGOS notices also yokes, special wooden stick too; the KSULOS being more general Greek word for wood and trees. Importantly, Turkish CIVI notices nails and pegs and CIVILEMEK to nail. Modern English knows usual STICK word that is usual TEUTONIC word; old TEUTONIC root STIK noticed to pierce and to prick (in Sanskrit, root tij notices to be sharp); similarly with Greek STIZEIN, to prick. Notably, TIKKU, TUKKI and ZUGOS rather notice all kinds of wooden sticks and rods, not with particular regard to pricking.
Chinese YU word notices fishes generally. Notably, Finnish JUO verb notices to drink, well relevant for swimming fish. And German Kabeljau notices cod fish; and German das Juchten notices watertight leathern things, also well similar with Chinese YU for fish. In Russian language, we find many interestingly similar words, RYBA for fish and PLYT verb notices swimming. Russian BYI word notices floating thing; all these Russian words interestingly recall that Chinese YU word for fish. In Turkish is the BUYU for magic and incantations, and YUZMEK verb notices in Turkish to float. Hebrew BYH notices to bubble, and to reveal, and is used in reference to waters, too. In ancient times, rivers, waterways and coastal routes were very important routes for travelling and transportation, and many people were thereby active and in such areas resident, so that similarity in these words is especially important. (Worthy mention is also English JUG word, for a liquid container, although its origination is regarded unclear).
Chinese TAIYANG notices sun; and this is notoriously similar with usual Finnish word TAIVAS that generally notices heavens; and Finnish TAVATA notices encounters and appearances generally. In Russian is DAVAT usual verb for giving; apparently important earlier was hope for providential sustenance from heavens, for good weather of seasons. Notably thus is similar the usual Old Hebrew TOV for good and Hebrew JOM TOV notices religious festival days. And in Hebrew NTH notices to spread, similarly how heavens is spread; and Hebrew NTY notices to plant and to set up, also noticing how the heavens were regarded having been set up and established. Old Greek AKTIS generally notices light and light rays and sparkles. Importantly, in terms of geography, old name of central Finland was TAVAST-LAND, and it is important to recognise how vast areas of Siberia were (and are) known as TAYGA area. In older times, comprehension of geography was of course not so distinctive, so that similarity of names of Russian TAYGA area and old name of central Finland TAVAST-LAND is especially noteworthy.
Chinese ZIJI notices SELF; and ZHU notices activity of living in and lodging. These are notoriously similar with Old Greek ZAO (ZEIN) noticing to live; and also similar with Greek OIKIDZEIN noticing dwelling in habitation or in a house. Russian usual verb ZIT notices both being alive and inhabiting in; inhabitants are ZITELEI. Apparently similar with Chinese use are Finnish nouns SIJA and SUOJA, words for place of something or place of someone. Thus it is interesting to compare with common TEUTONIC word SELF (German selber, Swedish sjalv) that is common TEUTONIC and is in Old TEUTONIC found in selbo words. In Old Norwegian found form SIALF is notably similar with the SIJA word, continuously usual in Finnish. But etymology of this common TEUTONIC self words is continuously regarded obscure. Thus it is surely worth comparison with these Chinese ZIJI and ZHU words, that find so remarkable comparison in continuously usual Finnish SIJA and SUOJA words, and also in Russian usual ZIT verb, especially with regard to geography and population movements during decades.
Chinese HUNLI notices wedding; this is apparent similar with usual Finnish JUHLA (a festival) and JUHLIA (to celebrate); and modern German knows of JAUCHZEN loud celebrating. Also is similar Old Greek GELAOO to laugh and be happy; and in Russian is ULIBKA noticing smile. Remarkably is similar here Turkish GULUMSEME for smile and GULUMSEMEK to smile. Notoriously similar is English noun HALL that is common TEUTONIC word (German Halle and Swedish hall), and is in old TEUTONIC found in HALLA form; this noticing generally large places with some roof. Apparently, festival gatherings usually were gathering under some roofed area, or under tents. Thus we also remind of old Hebrew AKL verb noticing eating, and celebrating; and AHL noticing tents in Old Hebrew.
Chinese GAI word notices to build. In Finnish usual word KATTO notices a roof or a roofed place (cf also Turkish CATI for roof), thus place established for settled inhabitation. Notably similar thereby is old Hebrew GAG noticing a roof, and roofed place, a built place; and GAR is in Hebrew usual verb for inhabiting and dwelling in. This Hebrew GAR also is similar with Old Greek AGORA the public square of cities and AGORADZEIN. In Russian is word GOROD usual for cities and towns. These are built and well established places of human habitation; and AGORA, for public activities in cities.
Chinese KAI word notices to burn and to boil; such are important activities in human habitation and settling. Remarkably similar is old Greek KAIOO and KAUSIS, for kindling and burning. (In Greek is of course the KAI word for AND in writings really usual too). Turkish word GOK notices sky and heavens; that is also place of bright stars and lights; and in Swedish we recognise ETT KOK noticing kitchen area of a house where is the fireplace operated; in German, word Kuche notices a kitchen. And in Finnish is KOKKO usual word for large bonfires; but it is notable that poetic Finnish also reminds of huge KOKKO that specifically is particular kind of bird or flying being.
Chinese GAO word notices warm. Apparently similar word is Greek KAIOO, KAUSIS that notice warming, burning and boiling. Also Turkish KAYNATMAK noticing to boil, appears similar; in Finnish language word KIAHUU notices boiling (this is usual dialect form; but literary correct Finnish nowadays is KIEHUA; such smaller changes in vowels have been introduced into literary Finnish language- so that Finns have to remember such details when writing grammatically correct text, even if in everyday speaking apparently more using familiar dialect forms). Apparently, descriptions of warm and cold are not objectively determined and thus can much show variation in different places and for different people. Thus we, indeed, find in TEUTONIC languages resemblances in words for COLD. The COLD is common TEUTONIC word (German kalt, Kalte and Swedish kall); in Old TEUTONIC was verb stem KAL noticing to be cold, also old TEUTONIC KALDOZ. Notably, this old TEUTONIC forms is not too different from Old Hebrew words QAR, QARIR for cold (and actually, old Hebrew letters R and L are so remarkably similar that QAL forms in old Hebrew writs also may have occurred too, noticing cold!)And thus, we also recognise similar Russian GALODNO noticing cold. In Finnish, most similar is verb KALISTA that often describes body shivering amidst freezing weather of Finnish winter, and this is, remarkably, similar with old TEUTONIC root KALDOZ.
Chinese LIFU word notices cloths; apparently similar with Finnish noun LIPPU that notices specific kind of clothes, flags. In Turkish, word LAF notices words and remarks, being relevant here because usually flying flags were signals for some remarks. Old Hebrew knows verb LBS to wear clothes, and its Hifil form also being very usual too. This Hebrew LBS is general word for wearing clothes; it is not appearing for flags. (It is worthy here noticing also the usual English word FLY; this is common TEUTONIC word, and in Old TEUTONIC appearing in FLEUGON and FLEUGAN forms. Modern German writes of fliegen and Flug, and Swedish writes of flyga (to fly) and flagg (a flag).
Chinese YANJING notices an eye; and this is remarkably similar with old Hebrew AJIN or YJN word usual in old Hebrew. Thus it is really notable that similar words are in TEUTONIC languages usual. German finden, fand verb is usual and in Swedish is finna, fann verb usual nowadays, and the noun fynd of Swedish. In English, is TO FIND usual and indeed, this is common TEUTONIC word, that in OLD TEUTONIC appears in find and findan forms. Interestingly, in modern Russian is UMNYI word for clever people; and in Finnish notice words YNNA and YNNATA doings of mathematics (notably noticing of F-YNN and thus of fynd and German finden). In Turkish is similar word UYANIK more noticing of watchful and vigilant people.
Chinese word PENGYOU is usual for friends. The Old Hebrew PQH notices to care, to guard; and to open eyes. Similar Turkish BEKCI notices guards and watchmen, and BAKICI notices more nurses and guards. In Old Greek such meanings also are central, although FEUGOO and FUGAS notice fleeing from and escaping from (also usual Greek FEGGOS word for flame and light is notably similar too). Thus we interested notice that in Finnish is PEKKA usual first name (and appearing in Finnish surnames in forms PEKKA-NEN and PEKKA-LA, these notifying of reference to particular activity).
Chinese word QU usually notices to come and to go. This is apparent similar with Russian GULJAT verb noticing comings and goings (more indefinite that ITI verb); and similar is in Finnish found verb KULKEA, and noun KULKU. In Finnish, the noun KUU notices The Moon. In Old Hebrew, the QUM is usual word noticing going and Hebrew QWH verb is more of directing towards specific place. It is thus remarkable noticing that this Hebrew QUM actually is really similar with famous old Greek GUMNAZOO verb that earlier more noticed of doing physical training (and GUMNOS). In old Greek worth mention here are also KHUOO and KHEOO verbs. Importantly, also such Turkish verbs start with G, there GITMEK noticing to go, and GELMEK noticing coming. English speakers thus prompt recognise also the GO (gone) verb; this is common TEUTONIC (German gehen, gang and Swedish ga, gick), and in Old TEUTONIC appearing in GAE and GANGG stems. In this discussion, it is worth noticing that Finnish noun KUU notices The Moon; the periodical movements of the Moon were of central importance for peoples following lunar calendar, and these peoples very carefully were observing movements of The Moon.
Chinese word LAOSHI notices cleverness and clever people. Worth is thus reminding that old Hebrew LHS is firmly word of oracles and uttering charms and spells; and LHS also notices hissing, also important in many oracles. Similar word in Finnish is LAISKA, and similar is Turkish LACKA for slack people. In Turkish LOS notices gloomy and murky and this is more relevant to places and rituals of many oracles. In Old Greek is LEETHEE hiddenness and being concealed and veiled; and A-LEETHEES notices true and becoming revealed (ALEETHEES and ALEETHEIA). (Similarity with LHS is also here apparent, recognising usual S and T changes in Aramaic). Thus it is also interesting to recognise development F-LS that we, apparently, recognise also nowadays in common TEUTONIC word FALSE noticing something wrong and not true (English false, German falsch Falschung and Swedish falsk words).
Interesting similarity is found regarding Chinese usual word HAO for good. This is remarkably similar with usual Russian word HAROSI for good, and with usual Finnish HIANO word for good. Notably, we can also here detect a similarity with Old Greek word AGATHOS of good, especially in AKHATHOS spelling. And Chinese usual word HUAI for not good is also similar with usual Finnish word HUANO for not good; also Russian comparative form HUSHE (worse) is similar here.
Chinese word LONG notices dragon. Every English speaker well recognises word LONG noticing extended objects and beings; indeed, we regard a dragon as a being of some considerable length too. Finnish word LANKKU notices lengthier wooden logs and rods. Such words appear in Russian; DLINNYI notices long and DOLGO notices of much duration. Notoriously important is found in German language that noun SCHLANGE is usual noun for snakes and apparently comparable with the Chinese LONG word too. (German TILGEN notices to wipe off; apparently quite descriptive of snake movements upon the ground too). Also is word LANGE in German very usual. And thus we conclude reminding the usual important old Greek word LOGOS. The LOGOS word in Greek includes multitudes of meanings, noticing utterances, words, writings, and generally wisdom. In Hellenistic Stoicism was LOGOS especially important philosophical concept noticing in world inherent reasonable order that was organising word to better organised. In early Hellenised Christianity too, and especially in Alexandria, there was very developed religious cult of LOGOS and much philosophical and religious writings concerning divine LOGOS. And Greek LIGUS notices burning flames (also burning life principle was one central topic of Hellenistic Stoicism). We conclude this discussion noticing that the nowadays usual English word LONG is, indeed, common TEUTONIC word, and in old TEUTONIC appearing in forms LANGGO and LONGHO. Thus we, apparently, remind that the LONG word in Chinese denotes the dragon; this is well relevant for modern TEUTONIC comprehensions too, especially noticing the modern usual German noun SCHLANGE for snakes. (A small concluding notice: the chevalier St GEORGE and dragon- theme conceals the important idea, that previously, the horses of chevaliers were actually compared with dragons- thus: in certain sense, that St. George was himself riding on dragon, because horses of chevaliers were compared with dragons; this merely, as a small concluding notice here).
Chinese word WOSHI notices room, living place. This is apparently important word. In Finnish language, word SAVU notices concretely smoke, and earlier, residence houses were named as SAVU because of the fireplace located in house for warming house. Thus it is notable that old Hebrew OZ notices generally strength, and especially strongly built places, even fortified strongholds and citadels. Similarly in Russian language, ZAMOK notices castles, and locks, thus secured and fortified places of inhabiting (also German castle word Schloss is similar with verb for locking, schliessen). It is thus notable that Turkish YASAMAK word generally notices to inhabit, and to dwell (and resembling Turkish word SOMINE notices fireplace).
Chinese word BIAOGE notices COUSIN. This appears really interesting in these comparisons. Finnish noun POIKA is usual noun for a son (male descendant). In Russian notices BOG word God; and generally notices BOGATYI rich and wealthy people; in Russian folklore is BOGATYR popular figure too. In Old Hebrew notices the PQD especially events of sexual intercourse, thus making fertile. In older societies, indeed, very essential richness was the ability of procreation. Also, Turkish language knows BITEK noticing fertile and GEBE noticing pregnant. Old Greek word BIOS and BIAIOS for life are very usual. These words are apparently really similar. (We remind also of BEN word for sons, in old Hebrew; and words bin and bint in Arabic; it is, indeed, notable to consider German sein verb: ich bin, du bist usw).
Chinese word QUN is measure word for crowds and large groups. The word is similar with usual Finnish word KUNTA for smaller towns; and also apparently with German Gegend word for areas and districts. Important parallels in old Greek are GENOS and GENEA also for important groups; and GENNAOO; these manifest giving birth and groups of thus related people. (Russian KUTSA notices heaps and piles; and this more parallels Finnish KUTSU, KUTSUA, inviting people to gather together.) In old Hebrew is apparent parallel to QUN the KNS word that notices gathering, gathering together; and such is also Finnish word KANSA (folk).
Chinese word SHAN notices mountain. In northern Finland there is located one high mountain and it is called SAANA, this word being the proper name of that mountain (noun VUORI is the usual Finnish noun for a mountain). Russian word VERSHINA notices the summit of a mountain, and this Russian VERSHINA and name SAANA apparently are similar with that Chinese SHAN word for mountains. Importantly, mountains are in regions steady geographical places of continuous duration in the region and being massive and visible and thus usually famous: thus their nomenclature has much important continuity during several generations and their nomenclature thus can steadily attest much from older cultural comprehensions too. Thus we find notoriously also in TEUTONIC the usual word TO HANG; continuously in modern German the HANG and ABHANG notice the side of a mountain, the slope of mountain. Also these German HANG and ABHANG apparently are similar with Chinese SHAN for mountain. We thus notice that the word HANG in English indeed is interesting old TEUTONIC word; old English knows forms heng and hangian, older German the hengen and old TEUTONIC form was HANGHAN. These show notable similarity with the Chinese SHAN word too. (For comparison, in Turkish is US word for summits and DAG word for a mountain.)
Chinese word SHU notices a tree. Apparently this word is notably similar with usual old Greek word KSULOS for a tree (and KSULINEE). Finnish language uses noun KUUSI specifically for spruce tree; and in Russian language the SOSNA notices pine trees. Russia and Finland are northern areas with severe winters, and conifer trees are in those regions thus more usual thriving, thus understandably we find such references to pine and spruce trees. So we find more interesting geographical details, because similar German word BUCHE notices there really thriving leafy beech tree. The usual English word BUSH also appears resembling; also this word is common TEUTONIC word (Swedish buske, German Busch and German Buche). These style of names yet in our times continuously manifest remembrances of older cultures and then usual practises.
Chinese word CAO notices grass. Apparently similar is usual Finnish word AHO noticing lawns and grassy fields; and word KATO notices in Finnish results of harvest. Russian word LUSHAIKA notices grassy areas, and Turkish CAYIR notices a pasture area (cf. Finnish SORJA, SOREA noticing plentiful and Finnish SARJA noticing a series). These words show remarkable similarity indeed; and in Old Hebrew word AHW, pronounced AHU, notices green areas. Certain styles of cultures were more active in pasturing liveforms, and this remarkable similarity of words thus is also historically important in regarding strata of developments of societies and activities.
Chinese word HUA is usual for flowers. Flowers are known for their pleasant scents, and thus is here notable German RAUCH for smoke and scents, and the verb RAUCHEN to smoke and to give fumes and odours. Indeed, in Old Hebrew we find the REACH word for scents and aromas (Hebrew RUACH more being for wind breeze generally). Old Hebrew NHH also is word for scents and aromas, and also resembling that HUA word. Thus we also notice in Russian language the word DUHA for smells and scents, and BLAGOYHANIE notices good scents. And in Finnish language the usual noun HAJU notices various odours and scents. (An interesting linguistic detail is found in Old Hebrew, where the PRJ word notices usually fruits and produces of vegetation, and noun PRH is in Old Hebrew usual specifically for flowers; the H is thus interesting here in this discussion of HUA word).
Chinese word HU notices river. Apparently we can compare with German FLUSS word for rivers and streams (and German verb fliessen). And similar Finnish word UI (form of verb noticing to swim) is important for HU comparisons. (Such words in Finnish notice various river activities, the UI noticing swimming and UITTO noticing floating; also Chinese YU word for fish here is apparently recalled). Culturally it is also remarkably important that in Turkish language word CAY notices rivers, streams and brooks. And word RUTSEI in Russian language notices streams; this Russian word appears especially near to German FLUSS when changes of L and R letter pronouncing is recognised. The rivers and streams were in older times major traffic connections and thus for those societies and their activities especially important; such similarity of river words thus is historically particularly important.
Chinese word HAI notices seas and oceans. Thus we notice WATER in English; especially because the water also notices larger places of waters, geographical places of waters. The WATER is common TEUTONIC word (German Wasser, Swedish vatten and English water and else); in old TEUTONIC were forms of WATAR and WAT usual. Amidst historic slight changes of pronouncing, also WHAI and WHAITH forms are apparently near, importantly for the HAI word comparisons. And in Finnish language the noun VATTA (dialect; formally, VATSA) notices human stomach that is, well known, also place of liquid containing too. We here also refer to the famous Old Greek THALASSA that specifically notices open seas, and this old Greek word indeed starts with the THA, also reminding of HAI word; in comparison esp with LAKKOS. (And in Turkish language notices the word YAGIS raining and snowing and is also connected with waters, although not apparent with seas).
Chinese word NAO notices brain. Apparently similar is the Old Greek word NOUS for human comprehension and wisdom, and the famous old Greek noun GNOOSIS for knowledge (of usual Greek verb GIGNOOSKOO, to know). (Greek NAOS is, rather, noticing temples and shrines; places of ancient practises of culture and education). In Russian language are apparently similar the usual verbs ZNAT (to know) and YZNAT (to get to know). These prove remarkable similarities between these Chinese, Russian and Greek words. Discussions concerning knowing and knowing faculty attest remarkably developed abstract thinking in stages of progressing stages of ancient cultures, and thus these similarities are really important. In Finnish language is usual word NAKO but this word usually is more specific for faculty of seeing and observing; but Finnish NAKO words also prove certain developments of considerations of epistemology, such as usual NAHTAVASTI that states probably and also apparently, and NAETTEKOS that means do You comprehend that. And, in Old Hebrew there is the usual BINA word for understanding and faculty of understanding (with that, similar Turkish BEYIN notices brain) also this old Hebrew word shows interesting similarity with Chinese NAO word. (Also, it is here worth noticing that Russian NOS word notices a human NOSE; and in older Swedish is known NOS and older English NOSU; and German NASE and NAS. And in Russian, NOSIT verb notices to carry and to bear, and NOSITEL noun in Russian also notices bearers and a repository; these also are interesting amidst different cultural developments).
Chinese word MEI notices every. This is remarkably similar with the ME pronoun in Finnish for WE, and Russian MYI pronoun for WE, thus we especially regard manifestation of every one of our group pronounced in these references to WE in Russian MYI and Finnish ME. (Interesting reference to own group is Turkish word MENSE noticing roots, and place of origins; and in Turkish the word KAMU notices more generally the people and the public). In old Greek language, we prompt recognise the usual word formations with META, that META noticing with, and together. Another detail in old Greek here particularly relevant is the usual MEN…DE that notices in Greek usual expression of alternatives. In old Greek the similar HEEMEN is pronoun for WE, and HUMEN is pronoun for plur.2. These similarities in pronouns in these languages is really interesting detail. (Compare with English WE, German wir and Swedish vi pronouns for plur.1). And it is also interesting that old Hebrew often write pl. 3 pronoun HEM to notice THEY. Such pronouns for WE especially manifest certain symbolic manifestation of THAT GROUP, the pronoun utters certain self comprehension of the group of speaker. Thus it appears remarkably interesting that pronouns for WE in Finnish, Russian and old Greek languages so apparently are similar with Chinese MEI word of every, these pronouns recognising every of us.
Chinese word KU notices something bitter. In Finnish language, we find numerous interesting comparisons in words KURJA (wretched), MYRKKY (poison), KYY (poisonous snake) and also KUSI. Remarkably similar there is also the Russian word GORKII that notices bitter; and Russian verb KURIT notices smoking, smoke often being bitter and irritating. Turkish KOTU notices something bad and evil, and CURUK is something unworthy too. German KUMMER are sorrows and problems, and kummern is that verb. In old Greek, thus are notable words OKSUS, KAPNOS and KHUMOS. And in old Hebrew, NGY (nega) are various defects and negative qualities and damages. Similarities of such estimations and descriptions of qualities in these cultures, are indeed interesting cultural character.
Chinese word SUAN notices something sour. Usual Finnish words SURU (sorrow) and SURKEA (wretched) also appear similar; and in Russian is SUROVYI word noticing grim and severe. In Turkish, CURUK notices something rotten and decayed; and Finnish language knows word SURMA for death generally, and for assassinations, severe and grim events. And common TEUTONIC is word SOUR, appearing in older English SUR and older German SYR; although the etymological origination of this SOUR word is regarded unclear. Comparison with Chinese SUAN appear important.
Chinese word TIAN notices sweet. Such is positive description, and it is worth regarding English EAT (IIT) word; this is common TEUTONIC word; and older English wrote in ETAN forms; in TEUTONIC are various ETA forms usual, found in Swedish ATA verb; the Older TEUTONIC form was ETAN. Also old Hebrew knows of TYM describing something tasty.
Chinese word CHUANTONG notices tradition. Finnish language knows similar word KANTO for stump of a tree, and word KIANTO, and word KANTO-LA noticing such larger place. In Turkish, similar COKUNTU word notices wreckages. Notably, in old Hebrew the ZQN ziqne word notices more generally something or someone old and of old age. And in old Greek, the similar word ANTHOS rather, however, notices new buds and new growths.
Chinese word DONGSI notices thing. Comparisons of this word involve many difficulties; but the following remarks here can be presented. Stated some more abstract, a thing is a something (Ding an sich); and a thing is something when it appears to others (Erscheinung); but here we avoid too difficult remarks and keep these comparisons simple and straightforward. Especially, no remark is here made concerning epistemic nuances of that Chinese word. We notice that DONGSI word appears similar with famous Greek DOKSA word (in epistemology well defined, noticing appearances and epistemic situation of mere DOKSAZEIN). At least, visual appearance of some-thing is here notable. And in Turkish, word DUS notices dreams and appearances, and TASAVVUR notices imaginations and plans. But in Russian language, word DEISTVIE notices effects and acts. These apparently are apprehensions of some-thing, although slightly differently, apprehensions of effects and acts, or apprehensions of its appearance and apparition (Erscheinung). For the second, Chinese DONGSI is similar with the word THIS. The word THIS is importantly, common TEUTONIC word (THIS, DAS, DIESE, and others) and in old TEUTONIC in forms of DESSE, DESSI. And such older TEUTONIC words notably are similar with such Chinese DONGSI statements. And in Finnish, we find similar word TOSI; and that Finnish word means true and genuine (and more abstract, truth of claims and propositions).
(We here make also important remark of history of usual English word THING. This is also one common TEUTONIC word, but the older form is TING in TEUTONIC; and TING was assembly and public council for judicial and deliberative purposes; in TEUTONIC culture the word thus has those quite particular and specific connotations. Ancient Icelandic TINGVILLITH place of millennium old Icelandic parliamentary gatherings, and Norwegian LAG-TING parliament, continuously attest these meanings; and modern German word das Ding has meanings noticing affairs and various matters, also thus belonging to such judicial and communal fields of meaning. This remark was made for the particular help for English speakers when they may consider comparisons with word THING and its older forms and older uses).
Chinese word WEN notices to ask questions and inquiries. Similar meaning is found in Finnish word VENTO, there is word VENTO-VIERAS noticing someone unknown and complete stranger. Somewhat similar Swedish word VAN notices also someone else, especially some friend (also noticing verb VANTA in Swedish). In Russian, is similar word VAPROS. Especially important notice is that usual interrogatives in German language are resembling also; interrogatives wer, was, wie, wann, wieso, warum in usual German language (wen sahen Sie?) Many interrogatives in TEUTONIC languages also are much resembling, thus also English who, what, when, why words, and also Swedish forms vem, vad, varfor and others. We thus make important comparison when we recognise that Chinese word WEN notices problems, inquiries and asking questions. It is also of importance that old Hebrew word YNH (pronounced sounds quite similar with that Chinese word WEN) specifically notices making oracle inquiries, and inquiries with prophesies, and thus finding answers. It is thus remarkably important that such words in this vast region consequently notice making inquiries and uttering questions.
Chinese word WAI notices otherness, being out, foreign countries and such meanings. Notably, in Finnish the word VAI is word OR (questioning THIS OR THAT, and similar); and Finnish VAIKKA word also notices otherness, noticing even if. In modern Finnish the VAI-NAJA notices deceased person, a profound otherness too. And considering Finnish geography, there is interesting detail that large VANAJA lake effectively establishes division between western coastal region of Finland, and areas east of that lake VANAJA. For Finnish language there is the important detail that wife is in Finnish called VAI-MO; also in this word we can hear notice of the Other. Such language uses attest old historical continuity and thus are of remarkable importance, making comparisons with the usual Chinese WAI word. Also in old Hebrew we may refer to AWON word and AWWA word that often are rendered to notice transgressions and distortion; also such old Hebrew words thus clearly notice situation being something OTHER that what was hoped for, or intended.
Chinese WEI word is also usual, noticing someone. Similar word is also in Finnish found, VEIKKO and VEIJO that notice someone; and much resembling Turkish BEY notices Sir, and some gentleman. Almost similar Finnish noun VELI notices brother; and similar words with that are Russian VELIKI noticing grand and great; and Turkish VELI word that notices parents and guardians. Of much interest appears comparing this Chinese WEI with, apparently, English WE pronoun. Importantly, WE pronoun is word common in TEUTONIC languages (German wir, Swedish vi being pronouns of plur.1). Being oft used words, these words have very numerous historical forms and complicated developments; but in main lines, such pronouns are seen to go back to forms WEIS and WEI forms. Comparing such old developments of those WE pronouns, with usual Chinese WEI words, thus, appear of much importance. (Already before, here was Chinese MEI word compared with plural 1 pronoun of Finnish, Russian and Greek parlance).
Chinese SHENG word notices body. Remarkably similar word is found in Finnish language, word HENKI that notices a living human being. This Finnish HENKI word appears in many formations, meanings including breath and breathing, individual human; and similar. This is indeed one remarkable similarity between Chinese and Finnish languages. In old Greek language is usual word KSENOS that notices human beings, although usually noticing someone not so well known. Turkish CENE word more specific notices a chin, and jaw (this Turkish form also reminds of old Hebrew SEN word for tooth, and some bone parts; here we find interesting difference because Finnish HENKI and its forms designate human being with regard to breath, but not with regard to bones).
Chinese YING notices to win. Thus it is interesting that Finnish language knows word UKKO. This word has many meanings, designating men, usually in positive sense. Historically, UKKO was in Finnish folklore important weather deity and that also reflects meanings of YING noticing winners. From that meaning continuously is in Finnish language UKKO-NEN designating thundering. Usual Finnish word YKKO-NEN also designates the number one and winners; these sayings are actually well comparable with uses of Chinese YING that notice winning. It is also worth noticing that Russian language well recognises such nuances; the verb IGRAT notices doing sports, and Russian verb VYI-IGRAT specially notices winning a contest. Moreover. the TEUTONIC words for winning also appear resembling (English to win, German winnen, Swedish vinna and others).
Chinese word SHOU is measure word for poems, and passages of texts. Such words appear to designate educated literates in many parlances in many languages. We really should remember that in older times, literacy was actually quite rare and thus earned specific titles too. This word notices similarity with Russian STIHH word for poetry and also with Russian verb PISAT to write. It appears important to compare this SHOU word also with very usual old Hebrew word HAZA or HAZON for observing, and observations; in Jewish congregations are CHAZZANS, at least, literate cantors, and in older times, also something else too; also they are competent in literacy. Finnish verb KATSO notices seeing and looking at. (And in Turkish, also similar word GOZCU notices observers and watchmen). Old Greek SKO-PEIN and SKO-POS and SKO-PIA are words for observing and viewing. Thus we also regard usual English word SHOW that appears indeed remarkably similar with the Chinese SHOU word. Importantly, the English SHOW word is common TEUTONIC word (German schauen and Schau, Swedish syn and syna and others), and in older times this also meant to look at; and old TEUTONIC root is SKAU. BUT NOW HERE WE NOTICE that indeed, such old TEUTONIC form SKAU is notoriously similar with that Chinese SHOU word.
Chinese word LIANG notices a pair, number two, and also notices wheeled vehicles. Notably similar is Finnish word LIIKE and LIIKU noticing moving forwards, and proceeding. Similarity with numeral two is echoed in Finnish LIIKA (is there too much?); also name LIIKA-NEN is of some Finns. Importantly similar appear the famous old Hebrew word for walking and movements, is the HLK or HALAKH. Old Greek verb ERKHOMAI is usual word for coming and going; and for people confusing L and R pronouncing, such usual ERKHOMAI easily become ELKHOMAI, and thus is HLK movement also in this usual old Greek verb easily found! In Russia, we also recognise usual names OLGA and OLEG; and also famous stream VOLGA has name really resembling. LIANG and LIIKE and LIIKU and HALAKH and OLGA and OLEG and VOLGA and ELKHOMAI. And thus appear important comparison the usual English WALK verb. Also such words are in TEUTONIC languages usual; and in old TEUTONIC was usual root WALK that, although older etymology of that WALK root appears with questions. BUT NOW HERE WE NOTICE also in this case, apparently, we do cleverly when we compare with Chinese LIANG movement words.
One special notice concerning NUMERALS. We can easily detect remarkable similarity of numerals in Chinese, Russian, German and Finnish languages (considering numerals from one to ten, noticing our decimal mathematics). Importantly, numeracy is actually very educated activity, result of very abstract thinking and numeracy was especially important amongst groups doing commerce and trade, and amongst levels of society organising. Comparing numerals, we thus recognise terms special to specially educated groups of society and thus we learn more evidence from unity of such cultural groups. Numerals are also important evidence for counting for ancient calendar, counting of times and time periods. Thus we list the following details of numbers in order listing Chinese-Russian-German-Finnish numerals, approximately how those sound:
YI-ADIIN-EIINZ-YIIKSI (number one CRGF); LIANG-DVAA-ZWAA-KAAXI (number two CRGF); SII-TSIITIR-FIIR (number four CRG); WUU-WUUNF-VIISI (five CGF); LIU-KUUSI (number six where Chinese and Finnish are nearer); QII-SIIM-SIIBEN-SIITSEMA (seven; close similarity of all especially here IS notorious and may also notice calendrical questions to for counting of time periods); BAA-VAASIIM-AACT-KAAHDEXA (eight CRGF); QIU-NUUI-UUHDEXA (CGF nine; it IS notable that German numeral neun is in German language similar with neu, neues, New); SHII-DESHIIT-ZHIIN-KSIIMME (ten CRGF).
Thus linguistically evidenced clear similarities of counting systems ARE important in regarding questions what sort of society organisation was realising organised society in these large areas.
We can now here present important CONCLUSION: notoriously many common TEUTONIC words appear to have very close parallel in usual Chinese words; apparently, notoriously many common TEUTONIC words appear to be historically cultural developments from Chinese! Many TEUTONIC words are in western areas continuously living continuations of earlier much from Chinese culture informed cultural forms and words. Regarding the earlier history of this large continent, this result appears have very understandable motivations in relatively recent larger arrivals from eastern Asia regions toward Europe. Even a millennium of history involves in human society only small number of generations of people, so that language developments do show quite much stability even over time period of millennium. In TEUTONIC cultures, we are thus apparently surprisingly much using words and cultural concepts based on Chinese language and culture! It is just important to really recognise this remarkable cultural reality, that much of Chinese language and cultural words actually are well living in modern TEUTONIC languages! And the somewhat archaic Finnish language in notoriously many words, appears actually being sort of dialect of Chinese language.
HERE IS THIS STUDY CONCLUDED.
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-15295858740676574342015-07-13T04:10:00.002-07:002015-07-13T04:17:39.029-07:00Summer 2015 now ongoing in mid-July. Recent work with these topics is continuing and hopefully new posts coming soon. NOW I also would notice to interested Readers that Readers can support publishing of these topics also now via GOOGLE WALLET, donating IN GOOGLE WALLET TO pohjala11@googlemail.com address (that is, word pohjala followed with number eleven). The Summer 2015 now is ongoing and we look forward to much progress!Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-66115175549672774362013-07-04T11:06:00.002-07:002013-07-04T11:06:28.937-07:00STUDO OF IRON IN bIBLE, BY PASI K POHJALA , JULY 2013, PART OF BOOK VERRE ET BIBLE 16 BY PASI K POHJALA. DEAR READERS, NOW IS HERE PUBLISHED IN THIS BLOS IN TITLE "STUDY OF IRON IN BIBLE" TODAY JULY 04, 2013, THE NEW BOOK VERRE ET BIBLE 16, WRITTEN BY PASI K POHJALA. THE BOOK IS OF 48 PAGES AND THE BOOK IS ACADEMIC STUDY OF METALWORKING IN BIBLE, IRON, EARLY ISRAELITE IRON AGE, AND MUCH MORE...LEARNING THAT IN EARLIY ISRAELITE IRON AGE MANY ARABIC METALSMITHS WERE THERE SETTLED AND ACTIVE, AND TRADE ROUTE TO MEDITERRANEAN COAST WAS STRATEGICALLY IMPORTANT!!
Famous site in Palestine is the Beersheba, thus usually pronounced (and motivating the currently usual rendering of seven-spring); but pronouncing the name in form Bursheba easily emphasises reference to Burj-Sheba, the Fortress of SHEBA. Beersheba is very importantly located in Palestine, along important ancient trade route leading to Mediterranean coast. Amidst the current study we are finding many references in Biblical descriptions of ancient Palestine concerning forts and settlements of SHEBA in Palestine, apparently in order to secure the reaching to Mediterranean coast of Oriental trade routes of empire of SHEBA. Apparently Beersheba is one important such fort. Ancient iron working in Beersheba region is famous and attested in archaeology; numerous archaeological excavations have been in Beersheba done. In recent archaeological research, e.g. Singer-Avitz (1999) has emphasised that Beersheba indeed had important role of South Arabia trade, the Beersheba was along that trade route a gateway community; and he discusses much of the relevant archaeological evidence there found. Importantly, I. Finkelstein recently discusses the role of Beersheba located along such very important ancient trade route.
Comparing some historical developments, these times after 950BC are in Palestine later times of their early Iron Age, times of Judges and developments towards monarchy begun by YEMENITE-ARAB KING SAUL THE FIRST MONARCH OF ISRAEL (Bible records that king Saul was of tribe of Benjamin, that is, king Saul was YEMENITE-ARAB (e.g. 1 Samuel 9 and 10:20ff). The monarchy in Israel was begun by the YEMENITE-ARAB king Saul, so the Bible tells. Ancient names of monarchs often referred to the deity of their realm, in Israel often thus names including –JAH or –JAHU. This is of course important information of main tenets of religion of certain ancient realm in the time of reign of certain monarch. But the name of Saul rather sounds including reference to deity –EL or –ELH; Readers thus may seriously contemplate what such reference might mean with regard to that king Saul was from YEMENITE ARABS there living in Palestine; Islam is religion of worship of Allah. After king Saul, the king David was anointed, recorded in 1 Samuel 16; importantly, David was son of Jesse of Bethlehem; 1 Sam 17:12 tells that David was the son of a certain Ephrathithe of Bethlehem in Judah whose name was Jesse (Tanakh) (and see also Judges 19 concerning Bethlehem). The areas of tribes of Benjamin and Judah are basically besides and thus ethnically much connected; e.g. Judges 3:15ff records victory by Benjaminite EHUD who made sword and gained victory- this history is of YEMENITE ARAB (Benjaminite) metalsmith EHUD. Important detail of manuscripts is also the name of JESSE, in consonantal text of Hebrew Bible written Jod, Sin and Jod. But during the progress of traditions, we should consider quite similar Hebrew name JSJ written with Jod, Samekh and Jod, and this name is in Manuscript traditions easily confounded with Jod, Mem, Jod or JMJ; and name BENJAMIN is written usually BNJMN, some times BNJMJN. Continuing such “Bibilical logic” we write son of JMJ with BNJMJ- and this is notoriously similar with Hebrew writing of name BNJMN or Benjamin. Shortly stated, currently we talk of king David son of JESSE of Bethlehem. But behind this name JESSE may well be original Hebrew consonants name JMJ (e.g. JEMMI, or “JEMNI”) written early with consonant Mem: thus early traditions can have known of David BEN-JEMMI or David BEN-JEMN, David of Yemenite group. But these consonants JMJ of this name could easily be early confounded with consonants JSJ written with Samekh letter and thus easily confounded with name JESSE. In early Manuscripts letters S Samekh and M Mem often thus are quite similarly written. And later editing may have concealed these remarkable questions by writing the JSJ name not with Samekh that is easily with Mem confounded, but with letter Sin that cannot be confounded with Mem; e.g. in the proceedings of Rabbinical tradition and much emphasising the ideal King David, there understandably can have been many reasons to conceal YEMENITE origins of such popular king David by writing such small editorial trick of change of S letter Sin to S letter Samekh. Such early editing process can well be great attempt to conceal that also the more popular king David was of ethnical YEMENITE origin, BEN-JEMENI. Prophet Samuel was born in Ramathain Zuphin (1 Sam 1:1) that well can include reference to one Palestinian fort of SHEBA and their clever seers. First king Saul was of YEMENITE origin, Benyemeni, and also his successor the popular and ideal king David, son of “JESSE” may well have been originally known as YEMENI, JMJ and BNJMJ. The third king of Israel is Solomon, son of David and his wife Bathsheba (e.g. 2 Samuel 12 and I Kings 1). Importantly, the name of Bathsheba means “daughter of SHEBA” and this emphasises that her origins are of “SHEBA”. And the 1 Kings 10 tells of the notorious history that QUEEN OF SHEBA visited king Solomon. This chapter in whole Bible is one especially descriptive of pomp, glory and overwhelming prosperity. We thus understand that actually we here are reading of events of the glorious and mystical kingdom of SHEBA. The kingdom of SHEBA is ancient glorious kingdom in Southern Arabia, that is, of the areas of YEMEN. Let us well remember that also regions of Mecca and Medina are “approximately there”, especially in ancient geography. But YEMENITES, or “those from Southern Arabia” are importantly represented among the “tribes” of Israel, or the “ethnic groups” of Israel: many important towns were of YEMENITES, or “Benjaminites”. Saul the first king of Israel was of YEMENITE ethnos, Benjaminite. And the ideal king David was son of “JESSE” that probably conceals that he actually was also BENJAMINITE, thus also king David probably was of YEMENI ethnos. King David was succeeded in the throne by king Solomon, the son of David with his wife BATHSHEBA, or Daughter of SHEBA. And 1 Kings 10 tells of visit of Queen of SHEBA to this king Solomon. Apparently we recognise here histories how the realm of ancient Arabic kingdom of SHEBA was establishing also near to Mediterranean coast stronghold in Judah-Israel, especially for securing trade routes to Mediterranean coast. Thus are quite understandable histories of YEMENITE settlement there and first Israelite king been Yemenite king Saul, probably also king David was of Yemeni ethnos. King Solomon was son of BATSHEBA “Daughter of SHEBA” and then Queen of SHEBA visited king Solomon. And already much earlier the famous and important fort of Beersheba, or Bursheba/Burj-Sheba (Fortress of SHEBA) was at strategic site, along the important Oriental trade route leading to Mediterranean coast. With these notices we have arrived to comprehending that early Israelite monarchy of Saul, David and Solomon was apparently local monarchy of important area belonging to realm of empire of ancient SHEBA, the Israelite forts of SHEBA aiming at fortifying continuously their Oriental trade routes to Mediterranean coastal line.
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-32873699183679906382013-07-04T11:02:00.002-07:002013-07-04T11:02:31.473-07:00iron in Bible, study by Pasi K Pohjala, of Verre et Bible 16. by Pasi K Pohjala July 2013, part of book Verre et Bible 16.
The Judges 1:9 notices the LOHEM metal working activity of JEHUDA people in BAHNANJ, probably thus in FEYNAN regions east of Jordan, near to the rich mines, and also notices their LOHEM metalworking in NEGEB area. Apparently the LOHEM activity is in the descriptions of Book of Judges presented distinctively specific activity of metalworking and activities of smiths (even if often read merely as L with pl.3 suffix “to them”, or as possessive “their”). Thus we importantly notice description in Judges 1:19 of horrifying weaponry of Canaanite troops that
RKB BRZL LHM- apparently the LHM here expresses that these iron chariots of Canaanite troops were produces of SMITHS practises LOHEM. Interestingly, we thus here encounter very ancient term of FORGED IRON, BARZEL LOHEM. Usually is of course the BARZEL here comprehended as denoting IRON, BUT this text of Judges 1:19 is here apparently very specific in stating BARZEL LOHEM, that we may now render to modern readers understandable FORGED AND HAMMERED IRON. Importantly, this description of iron chariots directly shows that this culture necessarily at those times must have known sources of iron more amply than the tiny and scattered pebbles of meteorites; and thus we understand their having then used MINED IRON ORES, e.g. the iron ore from the nearby ample and ancient FEYNAN mines. Indeed, in the histories of Sisera the Judges 4:13 notices that his troops had NINE HUNDRED iron chariots that represents in those times really enormous number of iron strengthened chariots (here is mentioned place Haras-Goyim, and it is thus important to remember that HRZ words in Hebrew Bible usually refer to various iron objects, and notice their sharp qualities, and also notice trenches and thus some old IRON MINES). The terminology of LHM LOHEM is written also in the 2:16 noticing LHM WJZR LHM Meod. The JAZAR is the usual Biblical word noticing form-giving, forming and producing and apparently thus is noticed LOHEM metalworking JAZAR form-giving.
In the Book of Judges 17 we read interesting ancient history of Mica and the shrine he had established; but we remember that reading the Hebrew Bible the vocalisation of consonantal text is more matter of different traditions and is not regarded holy, but more reflecting prevailing and accepted traditions of reading and vocalising the Hebrew consonantal text. Hebrew Bible writes in Judges 17 two versions of that name, 17:1-4 writing of Michaihu (MJKJHW) and thereafter Mica (MJKH), so that especially the history concerning the shrine here writes of the man Mica. Reading Hebrew Bible, this is one important detail because the name Michaihu writes the –JAHU reference to deity JAH or JAHU, but the name MJKH Mica is rather a normal personal name. In the later Hellenistic times writing the Septuagint translation, the renderings of Biblical names were one very remarkable and notorious doing and show generally important differencies and sometimes reveal very important information concerning geography, society and culture. Also reading Greek Septuagint translation of this Judges 17, it is notable that Codex Alexandrinus renders this name with MIKHA in whole Chapter 17, and the Codex Vaticanus more emphasises the –JAHU ideology rendering in whole chapter the name MIKHAIAS that is in Hebrew text based only on 17:1 and 4, although the other texts of Chapter 17 read in Hebrew Bible of MIKHA. Septuagint tradition renders MJKH Micha name with E letter actually in numerous places (and in numerous Manuscripts), e.g. in beginning of the prophetic Book of Micha writing MEIKHAIAS, and in Greek traditions of rendering name Micha in 1 Chron 9:40f, 23:20, 24:24-25 and in rendering the 1 Kings 22 is version MEIKHA known; and 2 Sam 9 is notorious description of Ziba (or Siba) and also there is Micha mentioned. Importantly, in Hebrew Bible the description of the SHRINE established by this MIKHA reads the name MIKHA and thus considers the religious situation more widely (than the writing of MIKHA-JAHU would suggest religious culture of JAHU or Jahwism). We thus read here in Judges 17 of Micah and the shrine he had founded; but now we rather notice that these consonants in Hebrew Bible likewise can be vocalised MECA or MECCAH- and this recognition is here in Judges 17 of special interest because here is usually understood histories of Micah and the shrine he had helped to establish. But likewise we may read those consonants denoting word MECCAH. Thus we easily here in Judges 17 recognise notorious description of religious shrine following MECCAH cult built in mountains of Ephraim; reasonable comparison is the current situation of mosques and Meccah. This reading of name Micah thus reveals here in Judges 17 truly interesting tradition of divine shrine, and notices of this shrine located in Israel, and its being shrine of cult of Mecca. The current study is noticing Yemenite Arabic settlements in Palestine and Yemenite Arabic metalworker EHUD delivering Israel (Judges 3) and descriptions of Judges 6-8 notice large coalition led by Medina (apparenty representing empire of SABA; and people of Amaleq and Eastern QEDAR people also participated in this obviously important campaign towards the Mediterranean) and reaching to securing the strategically important Mediterranean harbour Gaza; and the local ISHMAELITES (whose political formation was called ISRAEL) led by Gideon, achieving some victory over those forces. Book of Judges thus notably tells of life of Arabic peoples in Palestine in the early Iron Age of Palestine and that MEDINAH (SABA) led coalition whose campaign aimed at establishing stronghold at important harbour GAZA. And in the Book of Judges the Chapter 17 is important history describing religious life in those ancient times of Palestine, especially, the Judges 17 describes somewhat institutionalised practising of religiosity, building the shrine and running the activities of that shrine, and appointing some religious personnel to the shrine. These are ancient descriptions of institutionalised forms of practises of religiosity, with the institution of shrine, and upkeep of the religious activity of that shrine, and appointing special religious personnel to that shrine. This is very institutionalised form of religiosity, and it is notoriously important that apparently this institutionalised religiosity is here in Judges 17 connected with MECCA! (Readers may wish to compare these descriptions of religiosity of shrine, cult and specific personnel, with the descriptions in Judges 6-8 where are noticed the divine visions to ISHMAELITE GIDEON, described not in context of institutionalised cult, but rather in practises of divinations by this ISHMAELITE GIDEON). The Book of Judges proceeding its historiography chronologically, we here learn of religious developments in Palestine of those ancient times of Palestinian Early Iron Age, the histories of Judges 17 describing early establishing of shrines and religious institutions there following the MECCA religious cult! We shall emphasise that the Book of Judges describes events in very ancient Palestine, of Early Iron Age in Palestine, so that these developments are really ancient. Thus we follow developments of this very ancient establishing of religious shrine. Descriptions of Judges 17:7 notice young Levite starting from BETHLEHEM of JEHUDA, especially importantly we here recognise his coming from the BETHLEHEM, the special site of metallurgy of practise of smiths’ activities, also here is specially important to notice that LOHEM notices also practise of art of SMITHS. He started journeying from Bethlehem, and 17:8 tells
WJLK HAJS MHYJR MBJT LHM JHWDH LGWR BASR JMZA WJBA HR-APRJM (Ephrayim) YD BJT MJKH LYSWT DRKW
Here is notable that this house is described in Hebrew Bible in words YD BJT MJKH. This constructus of Hebrew text is in numerous various meanings in Hebrew Bible written. This Hebrew BJT MJKH can motivated be rendered “house of Mecca” that state the title of that house, that this was religious house or institution where cult of religion of Mecca was followed, similar rendering is clear also for BJT MJKH in 17:12. (Usually these Hebrew words are rendered “house of Micah” that more emphasise status of Micah in establishing that house or institution and keeping the activities perpetually running). The following statements notice important dialogue, and saying by representant of that house are noticed in Hebrew Bible writing WJAMR LW MJKH, thus noticed in 17:9-10. This Biblical history of Judges 17 is in current Biblical renderings comprehended describing appointing of this young Levite to this shrine. Apparently we thus understand these words WJAMR LW MJKH describing statements of a Levite who already was active in that shrine of Mecca cult. Levites were also thus active in those ancient Early Iron age times. In this description is important to read detailed this WJAMR LW MJKH compared with introductory WJAMR ALJW LWJ ANKJ where specifically is the designation Levite noticed. Interestingly the second statement by there already settled person is written WJAMR LW MJKH SBH and here we learn that there already settled Levite was at that shrine participating in religious cult following religion of Mecca of empire of SABA (in Judges 6-8 we learnt of large military campaign in ancient Palestine towards the important harbour Gaza, and this campaign was led by Medina of empire of SABA). Here is thus described important event in ancient early iron age history in shrine of Palestine and religion of Mecca was there followed (and 17:10 specifies “Mecca of Saba”, thus Mecca of empire of SABA.
The Chapter 17 in Book of Judges records many events of the Micah, or the man of culture of Mecca. We can remind in Hebrew Bible from many place names are derived nouns designating individuals belonging to that area and culture, and thus are comprehensible also references to this man of Mecca in Ch. 17. Here tells the 17:5 that
WHAJS MJKH LW BJT ALHJM
Apparently this HAJS “that man” designates the individual, thus is here noticed “that man of Mecca; he was Levite of Shrine of God”. This is the usual constructus in Hebrew Bible, specifying HAJS MJKH LW “that man of Mecca, Levite” with noticing that he was active in (or was appointed in) House of God BJT ALHJM. Also in such activities were Levites in those ancient times active. Here is quite worth noticing his doing WJYS APWD WTRPJM; he made himself or he procured Ephod and Teraphim. This is description of Early Iron age activities, so that the meaning of Ephod and Teraphim in THOSE TIMES may never be clearly known specifically. Interesting notice of ancient history is here described situation of practise of law: in those times there was no king in Israel (and thus the law was not promulgated by royal decrees and rulings) but
AJS HJSR BYJNJW JYSH
Apparently HJSR in this description notices then practised SHARIA law; this is description of very ancient Early Iron age culture in Palestine, so that current and historic Islamic SHARIA law practise is here not at all completely comparable- but HJSR here certainly refers to SOME kind of ANCIENT practising of SOME kind of SHARIA law in that society. This is importantly presented here after describing religious culture of that time. The Judges 17:1-5 is notoriously descriptive history of public events of that shrine following cult of Mecca. Here is noticed negotiations between this representant (or priest) of that shrine, and the people, concerning public building projects and improvements for that shrine. The 17:1 presents that Ephraimite, and specifies that he was known with name “he-of-Mecca”, apparently that ancient title of priest or representant of that House of Mecca (in this text 17:1-15 notable is the –HW suffix to notice sg.3, thus in MJKJHW, WTTNHW, WJYSHW). Thus is noticed his statement to the local folk (WJAMR LAMW, the UMMA noticing people, folk) concerning eleven hundred shekels of silver; and the following words are apparently formulating his recognising receiving that silver (17:2), and the BARUKH approval then uttered by the folk. Then notices 17:3 that he presented or counted that silver to folk; and then folk uttered wow consecrating that silver to god; later editing here has certainly specified here written divine name according to those later religious principles prevailing in the society where this text has been copied by the scribes during centennia and millennia. This dialogue then continues noticing that those silver have been dedicated for purpose of making PESEL and MASEKA. This is ancient description from early iron age, so that specific meaning of PESEL and MASEKA in that time and in that shrine remain unclear; but they were produced with working silver (WTTNHW LZWRP WJYSHW PSL WMSKH). This Judges 17:1-5 is thus interesting description of public proclamations by folk and that representant of “house of Mecca” concerning making larger works with larger amount of silver.
Judges 18 then continues with interesting and vivid description of ancient life of those regions, and in that House of Mecca. The chapter 18 describes campaigns of some people of Dan, and their visiting that ancient House of Mecca. The Judg 18:2 notices sending of five spies of Dan people to reconnoitre those regions, they started from Zorah and Eshtaol to their mission. They proceeded in their journey, and streamed around in the hill country of Ephraim; and there they arrived at that House of Mecca (18:2). Now it is worth specially noticing that currently is known archaeological site Tell Sera some 10km SW of the ancient site of Lachish, that site Tell Sera is recognised as having been populated during Later Bronze age, so that these descriptions of Book of Judges also therefore appear relevant; the region of Tell Sera can reasonably be the site mentioned in Judg 18:2 because that region actually is near to the hill country of Ephraim AND also thus near to the ancient site Lachish. This plausible identification of site of Zorah is now of much interest, because that site is some fifteen km northwest of the especially important place Beersheba (BURJ-SABA, “Fortress of SABA”) and in the area from Beersheba towards the important ancient harbour sites ASHDOD and ASHKELON and GAZA. (In that region also is known in Patriarchal histories the site Gerar). Now we may apprehend that apparently these people of DAN were people of distant settlement of ancient MEDINA people. Already in discussing the Judges 6-8 we have noticed the ancient vigorous campaigns from MEDINA towards the Mediterranean coastal regions of Palestine, apparently to establish secured trade routes to Mediterranean coast. Importantly, in these times of Palestinian early iron age, the governance in Palestine by Egypt was in decline and weakening, so that certainly then the traders from eastern regions, especially from MEDINA (of SABAn empire) were making vigorous attempts to secure their presence in that strategically important Palestinian coastal region, in regions of the roads leading towards important Palestinian ancient Mediterranean harbours in GAZA, ASHKELON and ASHDOD. In this era of vigorous expansion of MEDINA (of SABAn empire) trade network, it is now interesting to find in book of Judges 18 notices of some campaigns of DAN people in those regions. The Judges 18 now very interestingly describes ancient events of armed campaigns in those regions, and establishing settlements in that area. Judges 18:2 now describes that these spies of DAN people sent from Zorah then in their mission reached to the hill country of Ephraim and there came to that House of Mecca. And 18:3 notices that they sojourned at that House of Mecca; there they also recognised the voice of that young Levite who was appointed being priest in that House of Mecca, and 18:4 noticed their dialogue and that the young Levite told them of his recent history, especially his appointment in that shrine of House of Mecca. Interesting event is told also in 18:6 that this young Levite via divination told to these spies that they could continue their journey proceeding with success. Among every other functions, such House of Mecca may in ancient times have been place where numerous travellers from different regions visited, and thus there appointed religious personnel much knew of descriptions of recent events in different corners of the area (tumults, attacks, revolts, latest travel news, etc) and thus well understandably that young Levite officiating at that House of Mecca could foresee that at that time, those spies could reasonably continue their mission in probably peaceful circumstances. The spies continued their mission of reconnoitre and returned back to Zorah and Eshtaol and described to the people those regions, in very positive terms (18:8-10). The people of Dan then decided to send a militarily strong force of six hundred armed men to establish new settlement, and they proceeded to Kiriat-Jearim in Judah; also this detail helps to locate these events in this region (18:11). Apparently here is preserved interesting description of making attempt of establishing settlement with military campaign; the 18:30 describes their establishing settlement of Town of Dan, or Mahane-Dan. Interestingly, before that establishing of the Mahane-Dan settlement, that larger military mission of Dan people visited that shrine House of Mecca and paid homage in that cult, interesting details of these ancient religious rituals accompanying military campaigns and establishing of new settlement are described in much detail in Judges 18:11-29. We learn here interesting details of these ancient early Iron Age religious rituals of that House of Mecca. Judges 18:14 describes how this force arrived at that House of Mecca. Then those five men of earlier spying mission came forward and told to the troops that that place is special place, place where there was EPHOD, TERAFIM, PESEL and MASEKA. Thus these spies told to that large military troop that the house was special house, specially holy house or shrine, there being those important cultic EPHOD, TERAFIM, PESEL and MASEKA; now we do not discuss in any detail what kind of cultic objects such in those ancient times may have been, important in only that those were identifiable important cultic objects that specified that edifice as SHRINE. First, the five men of earlier spying mission went to that House of Mecca and greeted there the officiating Levite, and other troops then waited outside (18:15-16). Thereafter those five men of the earlier spying mission entered to the shrine, and paid homage (LQHW) to those EPHOD, TERAFIM, PESEL and MASEKA cultic objects. Here we notice that the LQH Laqah is here describing how they “received” religiously those cultic objects, that they approved those cultic objects and LEARNED of these. The LAQAH is in Old Testament in numerous meanings written, and the word also often notices intellectual receiving, and noun LQH in Hebrew Bible also notices LEARNING, TEACHING and INSTRUCTION (see BDB 542-544); in this context of rituals at House of Mecca this meaning is apparent, even if often modern renderings prefer to describe that these forces of Dan seized those objects and thus plundered that “House of Micah”, although such rendering is clearly erroneous! The Judges 18:17-18 thus describes interestingly details how those men of Dan attended the religious rituals at that shrine House of Mecca, they were instructed (LQHW) with EPHOD, TERAFIM, PESEL and MASEKA. And thereafter the Judges 18:19 notices that these men then formally recognised the role of that Levite there officiating also as THEIR Kohen priest that they recognised. The formula here is the same formula that earlier has been describing appointing this Levite officiating in the priestly role at that House of Mecca. (Importantly, now we write here the word “priest” and “priestly” denoting the role of an individual specifically appointed for religious office in practise of institutionalised religiosity at religious institution, WITHOUT suggesting any connotation to the doings priests of “Jerusalem temple” or any later form of Christian cultic activities; instead of word “priest” maybe better designation could here be “RELIGIOUS SPECIALIST” that may sound more neutral description; here are described indeed very early times of Early Iron age of Palestine. Actually much of our writings now are written in so generalised meaning describing religiosity and institutionalised forms of religiosity, that Readers may compare with language and terminology of cultural anthropology. We simply are finding here interesting descriptions of early forms of religious rituals of institutionalised religiosity, at that House of MECCA). And here the 18:20 describes then how that Levite conducted the appropriate religious ceremony with the EPHOD, TERAFIM, PESEL and MASEKA cultic objects, and that in the ceremony participated the numerous force of Dan people there attending at that shrine House of MECCA. And then the 18:22-26 describe thereafter arranged public celebration of religious procession where also attended people living in the neighbourhood of that shrine House of MECCA. This ritual at House of Mecca thus comprehended important stages. First, the leaders of forces arrived at House of Mecca, greeted there officiating Religious Specialist (that Levite). Thereafter they went to the shrine House of Mecca and LEARNED and BECAME INSTRUCTED by these important cultic objects EPHOD, TERAFIM, PESEL and MASEKA. Then, (some of) these cultic objects were brought amidst there attending people and the role of that Religious Specialist was formally recognised by the leaders. Then the Religious Specialist conducted in attendance of all of those troops the important religious ceremony, and all of them became INSTRUCTED (LQHW) (or “initiated” in the cult). Thereafter the new status of these newly INSTRUCTED or INITIATED men of Dan was publicly recognised in larger religious ceremony where attended also many people living in neighbourhood of that House of Mecca. These are well known stages in describing so numerous religious rituals of initiation in various cultures: here is described that men of these forces of Dan became properly initiated in the cult at that House of MECCA, with the cultic objects EPHOD, TERAFIM, PESEL and MASEKA. These are very early times of Early Iron Age of Palestine, and these are notoriously detailed descriptions of VERY DEVELOPED PRACTISE OF INSTITUTIONALISED FORM OF RELIGIOSITY: there are mentioned special religious place that shrine, the Religious Specialist, the cultic object EPHOD, TERAFIM, PESEL and MASEKA, and also well developed RELIGIOUS CEREMONY and public RELIGIOUS PROCESSION.
Famous site in Palestine is the Beersheba, thus usually pronounced (and motivating the currently usual rendering of seven-spring); but pronouncing the name in form Bursheba easily emphasises reference to Burj-Sheba, the Fortress of SHEBA. Beersheba is very importantly located in Palestine, along important ancient trade route leading to Mediterranean coast. Amidst the current study we are finding many Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-19049200415784232412013-07-04T11:00:00.002-07:002013-07-04T11:00:34.409-07:00study of iron in Bible, Israel Iron Age I, study by Pasi K Pohjala July 2013, of Verre et Bible 16
campaign, the 6:16 emphasising
AHJH YMK WHKJT AT MDJN KAJS AHD
Also here the AHD appears, and in the context of Book of Judges we should remember the leader EHUD of Judges 3, and also here in Judges 6 described leader EHUD of MEDINA; thus this prophesy assigns to Gideon apparently role of leadership denoted in term AHD. Here is in 6:8 in prophetic words also referred to that God had rescued Israelites from Egyptian slavery; in the life of Palestinian early Iron Age this is indeed quite apparent, because Egyptian strong domination of Palestine during Bronze Age quite ended in the early Iron Age of Palestine. With regard to these cultural and ethnographic notices, now is specially worth noticing Judges 6:11 describing the divine vision of GIDEON in words
WJBA MLAK JHWH WJSB THT HALH ASR BYPRH ASR LJWAS ABJ HYZRJ
Maybe we recognise in word HALH reference to ALLAH in these descriptions of culture and religion of these ISHMAELITES; and the YPR notices some special stone (see BDB 780; and the ALH traditionally is rendered “terebinth” in Biblical translations). Apparently important for this group of ISHMAELITES led by Gideon was the valley of JEZREEL; the 6:33 notices that the troops of MEDINA, Amaleq and Eastern QEDAR people, encamped in valley of JEZREEL. (Here we find one geographical definition of the regions of THIS particular group of ISHMAELITES, that the JEZREEL region was for them important; e.g. region of JEZREEL town in Negeb of Judah, that could be relevant considering this MEDINA campaign aiming at GAZA harbour. Palestinian political realities of those times are reflected e.g. in the Stela of Pharaoh Merenptah (of Nineteenth Dynasty, ruled 1212-1202 BCE) where are exulted Pharaoh’s victory over larger coalition including also some forces from Gezer, Canaan, Yenoam, Israel, and Syria; in Egyptian sources this is probably only occurrence of name Israel).
We now study more histories of ISRAEL and ISMAEL, and we here still repeat to Readers that
IN OLD TESTAMENT WHEREVER IS NOW THE NAME ISRAEL WRITTEN, THAT NAME IN EARLY WRITS CAN HAVE BEEN THE NAME ISMAEL, BECAUSE THE HEBREW MEM LETTER IS EASILY EDITED TO LETTER RES (appearing in name Israel). EARLY POLITICO-RELIGIOUS SITUATION CAN HAVE MOTIVATED SUCH ERASING OF MEMORIES OF ISMAEL AND ISMAELITES FROM PAGES OF HEBREW BIBLE (AND THIS ALSO REALISING PRACTICAL EXPULSION OF ISMAELITES FROM BIBLE-READING COMMUNITIES.) The probable early change of name ISMAEL to name ISRAEL has several very serious consequences. Generally, Judaism claims their special status being inheritors of the promise given to patriarch Abraham, by tracing their history to the patriarchs Abraham, Isaac and Jacob-Israel. This is in also prominent in Jewish liturgy and especially in prayer Avot (Fathers). That claim of inheritance of status of inheriting promises to Abraham are founded upon the status of Isaac having been recognised as the inheritor of Abraham. But Bible well remembers that actually ISHMAEL was the first-born child of Abraham (Gen 16) and thus the rights of first-born actually belonged to ISHMAEL. But in Biblical history, ISHMAEL became sidelined from Jewish history, and ISHMAELITE groups became in practical situations sidelined. This process was in ancient times of course of much practical consequences, and realising that included several stages in Biblical INTERPRETATION. Firstly, INTERPRETERS established the comprehension that ISHMAEL’s mother HAGAR was merely “concubine” of Abraham and that HAGAR had been merely servant to Sarah; and thus INTERPRETERS by this INTERPRETATION of some words in Old Testament realised sidelining ISHMAEL from being of Abraham’s first-born child. Thus was ISHMAEL sidelined with some INTERPRETATIONS of Hebrew words, and that brought ISAAC to the prominent status of first-born child of Abraham- thus the INTERPRETERS could effectively make the claim that the inheritance rights of first-born belonged to ISAAC. Thus were the Biblical ISHMAEL and ethnic groups ISHMAELITES sidelined from possibilities of the rights of first-born. SECOND stage was general erasing of memories of ISHMAEL from Old Testament; the Genesis 16 was allowed however to tell the history of birth of ISHMAEL, although in such manner that Gen 16 established the inferior role of ISHMAEL as son of merely “concubine” HAGAR who reasonably was not regarded in questions of inheritance and rights of the first-born son of Abraham. Generally other memories of ISHMAEL were easily erased from Old Testament by simple editing trick: in Hebrew write name ISHMAEL was changed to name ISRAEL by simple editorial trick changing letter Mem to letter Res. Thus were generally memories of ISHMAEL erased from Old Testament histories, and thereafter everywhere in Old Testament is told histories of ISRAEL. However, in Book of Judges 6-8 is importantly preserved memories of the ancient situation of the group politically recognised as ISRAEL but the members of that group were recognised as ISHMAELITES, especially with regard to their ethnicity, ethnically specific practises and habits. And the THIRD stage of this editorial process considered ancient creating ISRAEL as description of ethnicity, not merely being term designating political group. Thus, the patriarch JACOB was emphasised having been given the name ISRAEL, in the specially important history of Genesis 32:23-33. Because Jacob was in this foundational episode given the new name ISRAEL, all descendants of Jacob could thereafter claim of belonging to ISRAEL; this Genesis 32 is very important episode of creating the term ISRAEL as description of ETHNOS, describing ETHNIC GROUP. However, also here we recognise that name ISHMAEL so notoriously easily is changed into the name ISRAEL. Thus, the episode Genesis 32 may in early times have described that Jacob was in this episode given the name ISHMAEL! And apparently this is completely logical in the situation described in the Genesis 32, because name ISHMAEL indeed WAS known in the family of Abraham, being the name of first-born child of Abraham (the name ISRAEL was according to Old Testament previously NOT known in the family of Abraham). For numerous years Jacob had been dwelling in the house of Laban the Syrian, and there became married and started his family. And Genesis 32 describes of events when Jacob was making return to his ancestral regions with his family and with his properties. In this situation it is actually fully logical and even to every contemporary reader clearly comprehensible that when entering to those ancestral regions, JACOB WAS RECOGNISED AS BELONGING TO THE FAMILY RULING THOSE PLACES, JACOB WAS RECOGNISED AS ISHMAELI. Apparently the description of Gen 32:23-33 thus describes some ancient ritual where Jacob was formally reminded of his FAMILY NAME ISHMAELI, in the situation when Jacob was returning to his ancestral regions. But later editing and interpreters presented this event Genesis 32:23-33 as ascribing the novel name “Israel” to Jacob, so that thereby would have been founded the new Israelite ethnicity, according to the claims of ancient editing and interpreting. But Jewish liturgy always reminds of the ancient situation in the centrally important recitation of SHEMA, ISRAEL, where Hebrew readers during every recitation are firmly reminded of the ancient realities: the word SHEMA compared with name ISRAEL reminds to Hebrew readers every time of the name ISMAEL- and thus during the recitation of the SHEMA, ISRAEL these enormously important questions become recognised and enlivened.
Palestine is strategically important region of Mediterranean coastal line and thus connects eastern trade networks with Mediterranean sea routes. Bersheba is along main road towards Mediterranean coast, and in eleventh century BCE the early fortifications of Bersheba were built, in the early Iron Age. The name Bersheba is comprehensible noticing FORTRESS OF SABA, or BURJ-SABA, even if usually the name is etymologically comprehended noticing “seven wells”. Apparently the Arabic trades of SABA in those ancient times made considerable efforts to secure trade route connections to the Mediterranean coastal line and Mediterranean harbour network, and were in Palestine increasingly active during decline of Egyptian rule of Palestine. Well known are also the famous copper mines of Timna mines that were for Egyptians important source of copper; archaeological excavations of pottery have confirmed that already those times numerous people of NW Arabia were in Timna mines active, together with Egyptians.
The Book of Judges describes much interestingly ancient metalworking. The HLM notices hammering, and we now proceed to consider apparently important mythological event in Book of Judges, the narrative of Judges 3 describes important help to these ancient Israelites by warrior and judge the Yemenite JEHUD. Here Judges 3:15ff describes how Eglon king of Moab seriously warred against Israelites, but Israelites cried to the Lord and He raised JEHUD to deliver them, narrated in Hebrew Bible
WJZYQW BNJ JSRAL AL JHWH WJQM JHWH LHM MWSJY AT AHWD BN Gera BN HJMJNJ AJS ATR JD JMJNJ WJSLHW BNJ JSRAL BJDW MNHH LYGLWN (Eglon) MLK Moab WJYS LW AHWD HRB WLH SNJ PJWT GMD ARKH WJHGR AWTH MTHT LMDJW YL JRK JMJNJ (Judges 3:15-16)
This is very archaic description. We notice here how JHWH raised to Israelites LHM MWSJY AT AHWD, and this Jehud made a sword (WJYS LW AHWD HRB). In this archaic mythological description from very old times of early iron age, we read myth of helper JEHUD who was Smith LOHEM and how he made (YSH) a sword. Importantly, this description presents this Jehud being Yemenite, so that this is archaic description of Arabic metal worker in Israel who delivered Israel with this then very high technology, producing sword. The descriptions of ethnicity of this EHUD are here important and interesting. Hebrew Bible writes his name and describes his character
AHWD BN Gera BN HJMJNJ AJS ATR JD JMJNJ
In this sentence BN HJMJNJ is clearly compared with here noticed group BNJ JSRAL, the “Israelites”, so that in this sentence the BN HJMJNJ emphatically notices his belonging to certain ethnic group; probably here was originally written of ISHMAELITES and thus noticed that there living ISHMAELITE population was then rescued by special metalworking knowledge and activity of this specialist EHUD from Yemeni. His name is here vocalised traditionally Ben Hajemini; but the consonantal text of Hebrew Bible being sacred, the vocalisations more express certain traditions of reading the consonants and usually in interpretations are questioned and much pondered. Similarly motivated we here can read the Hebrew BN HJMJNJ vocalised Ben Hajemeni, that exactly refers to YEMEN and ethnicity of this EHUD in the group of YEMENITE-ARABS then settled in Palestine. And thus specially worth is noticing that Septuagint here indeed reads HUION GEERA HUIOU TOU IEMENI (thus Codex Alexandrinus; importantly, Codex Vaticanus reads similarly except reading accusative HUION- importantly, also the Codex Vaticanus has preserved this tradition of Yemenite Jehud). In this study we soon consider more attestations of Yemenites in Septuagint. This statement presents this EHUD being BN HJMJNJ, Yemenite, and notices in Hebrew Bible also that AJS ATR JD JMJNW and this description now much more characterises this JEHUD; Septuagint renders this ANDRA AMFOTERODEKSION. Thus we find that this EHUD is described skilled YEMENITE artisan handiworker, the JAD here apparently refers to EHUD’s professional doing handiwork. Alas, in modern translations this is often rendered merely as noticing EHUD as “left-handed” man. This logically understandable description then here is completed with describing how this EHUD made himself a sword- in those times, doing metalwork of smiths was really the high-tech and thus overwhelmingly appreciated. Of course in many texts such rendering is reasonable, but in this statement JD JMJNW is apparent description of his practise of art of smiths of YEMENITE technology. This description in Book of Judges describes life of early Israelite Iron age, the early period that in research often is denoted Iron Age 1. There are then important questions concerning beginnings of iron working in Israel; usually is comprehended that such advanced technologies were learnt from Northern cultures, especially from scions of Hittite culture; often invention of iron and iron working is ascribed in research to Hittites. But this tradition of Judges 3 describing those early times clearly shows that historiography of Bible here describes in early pre-monarchic Israel active settled YEMENITE smith EHUD who made himself sword. And this EHUD is also characterised here being ATR; it is important to remember that in Hebrew Bible smiths and artisans usually are called HRS, and this much resembles this ATR especially noticing the usual S/T interchange of letters; and ATR can also denote place thus describing this EHUD as in Israel settled local metalsmith. Here we learn importantly of doings of YEMENITE metalsmith JEHUD
Because this archaic iron age myth of deliverer Jehud specifically notices how this Jehud MADE FOR HIMSELF A SWORD (YSH), we are specially motivated to comprehend this LHM as LOHEM, presenting this mythological early iron age hero JEHUD as LOHEM SMITH. Apparently his metal working knowledge was Arabic technology because this Jehud was Yemenite. This is apparently very important very archaic early iron age Israelite myth of Yemenite SMITH JEHUD who produced for himself a sword and thereafter delivered Israel from oppression of this EGLON king of Moab. (We later more discuss traditions of ancient famous iron mining and iron working in AJLUN of Transjordania; and Judges 1:35 notices Amorites dwelling in AYALON at Mount Heres (also rendered as Mount of Iron, because Heres is one ancient designation also for iron objects, iron working, and iron generally); earlier in Abraham’s journeys ALWN the “terebinth” is mentioned in Gen 12:6)- already Late Bronze Age iron SMELTING was in these regions practised, attested in finds of Tel Yinam of Galilee; IF this name TEL YINAM continues some ancient tradition, the name notices interesting reference to YEMENITES and iron working; it is certainly important to remember mention of YENOAM in Egyptian Merenptah Stela (of Nineteenth Dynasty, of reign 1212-1202 BCE) in list of coalition the Pharaoh Merenptah had won- that coalition included also Gezer, Canaan, Israel, Yenoam, and Syria and others). In the Hebrew Bible, we find this AHWD name only here in Judges 3, thus describing this Jehud son of Gera; and once such name occurs in 1 Chron 7:10 in list of sons of Yediael (maybe we hear a tradition of Jeddah). And the name Ohan (thus the AHD consonants differently vocalised) is found in Gen 46:10 and Exodus 6:15 in lists of sons of Simeon- importantly, both lists mention Yemen (JMJN) and Ohad and others. Also Isaiah 44:12 is now of considerable interest, we find the Tanakh rendering this description of working of ironsmith in words
JHD The craftsman in iron, with his tools,
works it over charcoal
And fashions it by hammering
working with the strength of his arm
For the current discussion of the myth of Ehud in Judges 3 here commented, it is notably important that this description of Isaiah 44:12 of ironsmith is in Hebrew Bible preceded with the Hebrew word JHD. Once more we remind to the Readers that division into verses is quite late invention introduced as a “help” to Readers (it is not at all considered holy), but it is famous for often destroying semantics of the Hebrew text (and those of ancient translations). In scholarly Bible study thus is always and everywhere the first procedure to forget the division into verses and to read the text in the manner the ancient Readers were encountering the text (indeed, they were often reading lectio continua; and even the handwritings of copyists were slightly different). Now we thus find in this Isaiah 44:12 notoriously clear statement of JHD or JEHUD, “craftsman in iron”, and his working methods! Usually modern Bible translations (thus also Tanakh) follow division into verses, and read this JHD in preceding 44:11 and comprehending this JHD meaning “together”; these are different vocalisations of this JHD word. But importantly, thus we here find in Isaiah 44:12 description of ironsmith JEHUD and his working methods. Terminology in Hebrew Bible here is clear, writing of HRS BRZL the ironsmith. We recognise that the term JEHUD may have been developing to professional title of originally Arabic metalsmiths in those regions.
The Book of Judges writes numerous specially interesting notices concerning early metal working and ironworking of those ancient times of Early Iron age of Palestine. Already in 1:3 we learn of notorious developments of ancient metallurgy that
WJMZAW AT ADNJ BZQ BBZQ WJLHMW BW
The LHM or LOHEM denotes often the activities of smiths in metalworking and thus also here. Notoriously important reading this statement now is consideration of meaning of the BZQ, and Readers certainly in this word hear reference to the ZQQ activities of melting in furnaces, the specific technology of metalworking. Developments of furnaces was for proper iron working one very central technological development in moving from working copper and bronze to working iron, because the necessary temperature in iron smelting is far higher. One notoriously important question in developments of technologies of early iron age is provision of iron ores. Where did the earliest metal workers find the iron ore? Widely is recognised that the earliest source of iron was the meteorites; the meteorites notoriously are almost always very good alloy of iron usually with nickel or cobalt, so that meteorite iron produces especially good quality iron, almost like the quality of the modern steel, because the meteorite iron contains that alloy of iron metal that was only recently mastered in metalworking. But thus we here in Judges 1:3 notice the word BZQ or BEZEQ. This reflects of course very ancient traditions of early iron age. But it is remarkably important to notice that BEZEQ in relatively ancient Aramaic texts does notice pebbles, or cast or shoot of mass of fragments (see J 154), and Arabic FARAQA notices also scattering and dispersing and distributing (compare F/P with B letter and Z with the R letter). In North Jordan also is located modern town Mafraq! Apparently Judges 1:3 here refers to METEORITES BEZEQ and practising metalworking LOHEM with the iron material of METEORITES. This description in Judges 1:3 thus importantly reflects much of the widely recognised practises of earliest iron working- iron material found in meteorites. Thus we also notice mention in Judges 1:9 that
WAHR JRDW BNJ JHWDH (Jehuda) LHLHM BKNYNJ JWSB HHR WHNGB (Negeb)
During the current study we are finding many references to the metalworking practises of EHUD individuals, or JEHUD, and thus is also here apparently importantly noticed that these JEHUD people practised LHM LOHEM doing, metalworking. Also are here important places noticed. BKNYNJ word when pronounced sounds notoriously much like BAHNANJ. In traditions of ancient metalworking and iron working this is especially important find, because the rich iron mines of FEYNAN east of Jordan river were truly important. Of course the name Canaan is important, but THIS SPECIAL CONTEXT of Book of Judges now calls specific attention to this form BKNYNJ or BAHNANJ because in those regions from times old the notoriously rich FEYNAN mines very specially important source of iron ore. Important archaeological excavations have been conducted in sites around WADI FIDAN and important finds of ancient practises of metallurgy and smelting facilities there have been unearthed; and specialists of archaeology have much been comparing ancient metallurgy of that region of WADI FIDAN with ancient metallurgy of Beersheba region. The Judges 1:9 notices the LOHEM metal working activity of JEHUDA people in BAHNANJ, probably thus in FEYNAN regions east of Jordan, near to the rich mines, and also notices their LOHEM metalworking in NEGEB area. Apparently the LOHEM activity is in the descriptions of Book of Judges presented distinctively specific activity of metalworking and activities of smiths (even if often read merely as L with pl.3 suffix “to them”, or as possessive “their”). Thus we importantly notice description in Judges 1:19 of horrifying weaponry of Canaanite troops that
RKB BRZL LHM- apparently the LHM here expresses that these iron chariots of Canaanite troops were produces of SMITHS practises LOHEM. Interestingly, we thus here encounter very ancient term of FORGED IRON, BARZEL LOHEM. Usually is of course the BARZEL here comprehended as denoting IRON, BUT this text of Judges 1:19 is here apparently very specific in stating BARZEL LOHEM, that we may now render to modern readers understandable FORGED AND HAMMERED IRON. Importantly, this description of iron chariots directly shows that this culture necessarily at those times must have known sources of iron more amply than the tiny and scattered pebbles of meteorites; and thus we understand their having then used MINED IRON ORES, e.g. the iron ore from the nearby ample and ancient FEYNAN mines. Indeed, in the histories of Sisera the Judges 4:13 notices that his troops had NINE HUNDRED iron chariots that represents in those times really enormous number of iron strengthened chariots (here is mentioned place Haras-Goyim, and it is thus important to remember that HRZ words in Hebrew Bible usually refer to various iron objects, and notice their sharp qualities, and also notice trenches and thus some old IRON MINES). The terminology of LHM LOHEM is written also in the 2:16 noticing LHM WJZR LHM Meod. The JAZAR is the usual Biblical word noticing form-giving, forming and producing and apparently
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-48625571264107454292013-07-04T10:58:00.000-07:002013-07-04T10:58:11.074-07:00study of iron in Bible, by Pasi K Pohjala
by Pasi K Pohjala July 2013. Comparing some historical developments, these times after 950BC are in Palestine later times of their early Iron Age, times of Judges and developments towards monarchy begun by YEMENITE-ARAB KING SAUL THE FIRST MONARCH OF ISRAEL (Bible records that king Saul was of tribe of Benjamin, that is, king Saul was YEMENITE-ARAB (e.g. 1 Samuel 9 and 10:20ff). The monarchy in Israel was begun by the YEMENITE-ARAB king Saul, so the Bible tells. Ancient names of monarchs often referred to the deity of their realm, in Israel often thus names including –JAH or –JAHU. This is of course important information of main tenets of religion of certain ancient realm in the time of reign of certain monarch. But the name of Saul rather sounds including reference to deity –EL or –ELH; Readers thus may seriously contemplate what such reference might mean with regard to that king Saul was from YEMENITE ARABS there living in Palestine; Islam is religion of worship of Allah. After king Saul, the king David was anointed, recorded in 1 Samuel 16; importantly, David was son of Jesse of Bethlehem; 1 Sam 17:12 tells that David was the son of a certain Ephrathithe of Bethlehem in Judah whose name was Jesse (Tanakh) (and see also Judges 19 concerning Bethlehem). The areas of tribes of Benjamin and Judah are basically besides and thus ethnically much connected; e.g. Judges 3:15ff records victory by Benjaminite EHUD who made sword and gained victory- this history is of YEMENITE ARAB (Benjaminite) metalsmith EHUD. Important detail of manuscripts is also the name of JESSE, in consonantal text of Hebrew Bible written Jod, Sin and Jod. But during the progress of traditions, we should consider quite similar Hebrew name JSJ written with Jod, Samekh and Jod, and this name is in Manuscript traditions easily confounded with Jod, Mem, Jod or JMJ; and name BENJAMIN is written usually BNJMN, some times BNJMJN. Continuing such “Bibilical logic” we write son of JMJ with BNJMJ- and this is notoriously similar with Hebrew writing of name BNJMN or Benjamin. Shortly stated, currently we talk of king David son of JESSE of Bethlehem. But behind this name JESSE may well be original Hebrew consonants name JMJ (e.g. JEMMI, or “JEMNI”) written early with consonant Mem: thus early traditions can have known of David BEN-JEMMI or David BEN-JEMN, David of Yemenite group. But these consonants JMJ of this name could easily be early confounded with consonants JSJ written with Samekh letter and thus easily confounded with name JESSE. In early Manuscripts letters S Samekh and M Mem often thus are quite similarly written. And later editing may have concealed these remarkable questions by writing the JSJ name not with Samekh that is easily with Mem confounded, but with letter Sin that cannot be confounded with Mem; e.g. in the proceedings of Rabbinical tradition and much emphasising the ideal King David, there understandably can have been many reasons to conceal YEMENITE origins of such popular king David by writing such small editorial trick of change of S letter Sin to S letter Samekh. Such early editing process can well be great attempt to conceal that also the more popular king David was of ethnical YEMENITE origin, BEN-JEMENI. First king Saul was of YEMENITE origin, Benyemeni, and also his successor the popular and ideal king David, son of “JESSE” may well have been originally known as YEMENI, JMJ and BNJMJ. The third king of Israel is Solomon, son of David and his wife Bathsheba (e.g. 2 Samuel 12 and I Kings 1). Importantly, the name of Bathsheba means “daughter of SHEBA” and this emphasises that her origins are of “SHEBA”. And the 1 Kings 10 tells of the notorious history that QUEEN OF SHEBA visited king Solomon. This chapter in whole Bible is one especially descriptive of pomp, glory and overwhelming prosperity. We thus understand that actually we here are reading of events of the glorious and mystical kingdom of SHEBA. The kingdom of SHEBA is ancient glorious kingdom in Southern Arabia, that is, of the areas of YEMEN. Let us well remember that also regions of Mecca and Medina are “approximately there”, especially in ancient geography. But YEMENITES, or “those from Southern Arabia” are importantly represented among the “tribes” of Israel, or the “ethnic groups” of Israel: many important towns were of YEMENITES, or “Benjaminites”. Saul the first king of Israel was of YEMENITE ethnos, Benjaminite. And the ideal king David was son of “JESSE” that probably conceals that he actually was also BENJAMINITE, thus also king David probably was of YEMENI ethnos. King David was succeeded in the throne by king Solomon, the son of David with his wife BATHSHEBA, or Daughter of SHEBA. And 1 Kings 10 tells of visit of Queen of SHEBA to this king Solomon. Apparently we recognise here histories how the realm of ancient Arabic kingdom of SHEBA was establishing also near to Mediterranean coast stronghold in Judah-Israel, especially for securing trade routes to Mediterranean coast. Thus are quite understandable histories of YEMENITE settlement there and first Israelite king been Yemenite king Saul, probably also king David was of Yemeni ethnos. King Solomon was son of BATSHEBA “Daughter of SHEBA” and then Queen of SHEBA visited king Solomon. With these notices we have arrived to comprehending that early Israelite monarchy of Saul, David and Solomon was apparently local monarchy of important area belonging to realm of empire of ancient SHEBA.
This interesting event in ancient Ephesus recorded in Acts 19 has understandably been discussed also in Bible commenting, and we now follow discussion of some prominent modern Biblical scholars, especially notice comments of Conzelmann and Pervo, whose Commentaries on Acts are published in the important Hermeneia series (Conzelmann’s Commentary of 1987 is English translation of his originally in German published Commentary of 1963, and in Hermeneia series is published the other Commentary on Book of Acts, written by Pervo). Conzelmann comments the important formulation in Acts 19:24 DEMETRIOS GAR TIS ONOMATI, ARGUROKOPOS, POIOON NAOUS ARGUROUS ARTEMIDOS with noticing the POIOON NAOUS meaning “who made shrines” (thus in the English translation of Hermeneia (1987) series of his original German commentary). He notices that a NEOOPOIOS (temple official) named Demetrius indeed is mentioned in an inscription from the first century; but he also emphasises that such NEOOPOIOS is title for temple official who belongs to the administrative staff of temple of Artemis, he is not one who produces and markets small souvenir temples. Conzelmann also notices that small souvenir miniature copies of temple of Artemis of Ephesus have not been found at Ephesus. Also Pervo discusses archaeological finds in interpreting meaning of these words in Acts 19 in his newer Commentary of Acts in the Hermeneia series. He reminds that quite well known are archaeological finds of images of this goddess in niche, made of terracotta, although not in silver; but Pervo more avoids detailed discussion concerning exact character of such NAOUS ARGUROUS ARTEMIDOS in stating that “probably, most such objects were niches with a statue of Artemis (NAISKOI), but the important point is less Luke’s accuracy than that, by saying “temples” (NAOI), he both evoked the speeches of Stephen and Paul (7:48; 17:21)” (p.491). This statement by Pervo somewhat describes the direction of discussions concerning these mentions of Artemis and temples of Artemis in Acts 19 in more recent times, tendency of more discussing terracotta miniature shrines of Artemis. Thus I Pasi K Pohjala am here really motivated to emphasise the evidence that indeed well known are pictures of Artemis on fore-end of ship in ancient Greek coins of Leukas and Smyrna and in Thessalian MAGNETS: well motivated thus BY ARCHAEOLOGICAL EVIDENCE, here in Acts 19 in words POIOON NAOUS ARGUROUS ARTEMIDOS are noticed apparently STANDARDISED MAGNETS DECORATED WITH PICTURE OF GODDESS ARTEMIS ON FORE-HEAD OF SHIP, PRODUCED AND DISTRIBUTED TO SEAFARERS BY SILVERSMITHS OF EPHESUS AS PART OF CULT OF ARTEMIS.
SPECIAL STUDY: Book of Judges Describes Early Arab Smiths Settled in Palestine
The first Chapter of Book of Judges is important in comprehending early Yemenite settlements in Palestine. Early settlement patterns are importantly noticed in 1:21 that:
The Benjaminites did not dispossess the Jebusite inhabitants of Jerusalem; so the Jebusites have dwelt with the Benjaminites in Jerusalem to this day (Tanakh translation of Judges 1:21)
In the scholarly research concerning Benjaminites much is noticed the alliance of Benjamin and Ephraim and that descriptions of Ephraimite regions or Ephraimite hills may somewhat include regions of Benjaminites in somewhat vague Biblical descriptions. And descriptions of federation of Gibeonite cities in early histories of Benjamin are important (see e.g. J. Blenkinsopp’s Gibeon and Israel). Alas, in Palestine geography the important Jerusalem is somewhat south of regions specifically understood being Benjaminite region. This notice of Judges 1:21 concerning Benjaminite settlement in Jerusalem, among Jebusites, is thus especially important: this description emphasises that Benjaminites from old times have been settled in Jerusalem AND that in Jerusalem Benjaminites were living together with Jebusites. This description also suggests that in Jerusalem these Yemenites were actually quite strong and powerfully living with Jebusites. It is worth noticing that Judges 1:21 does in this description mention only Benjaminites living thus with Jebusites in Jerusalem; the Benjaminites apparently thus are special group- here are no other Israelite tribe noticed. Thus also Jerusalem in some meanings is of realm of Benjaminites, that is, ARABS (YEMENITES) have been powerfully settled in Jerusalem since ancient times, told in Judges 1, there living together with Jebusites. In the Judaean hill country Jerusalem was developing one important strategic stronghold and thus was apparently important for Arabic project (of Saban empire) of establishing settlements and forts western parts of their Oriental trade routes, in Palestine. From times ancient Yemenites (Arabs) have been thus settled in the important Palestinian fort Jerusalem, Judges 1:21 describing their settlement there with Jebusites.
We have learnt now histories of the YEMENITE Arab smith EHUD who was skilled handiworker of YEMENITE artisan technology, described in Judges 3:15. Now Readers certainly much ponder if this EHUD may be connected with the famous Israelite tribe JEHUD (the Judah). For modern Readers names EHUD and Judah may sound really different, BUT in the Hebrew Bible these names are almost similarly written, there is written of JEHUD, that in modern renderings is the Judah. Apparently the names EHUD and JEHUD are almost similar, thus in the writings of Hebrew Bible! (NOW in this study I prefer to write name JEHUDA to emphasise this detail that is in current discussion of Yemenite Arab settlement of importance.) Worth contemplating in Hebrew Bible is e.g. the archaic Blessing of Jacob in Genesis 49, where the words for blessing of JEHUDA begin
JHWDH ATH JWDWK AHJK JDK
Name JEHUDA is here commented with AHJK (“your brother”) where the word ends with letter Kaf; but ending Kaf is in Hebrew writ easily confused with ending Dalet, and Jod is easily confused with letter Waw. Recognising these details we notice similarity of the AHJK with writing Hebrew letters AHWD, and this is REALLY notable for our current discussion!!!! And in Judges 1:9 is noticed that WAHR JRDW BNJ JHWDH LHLHM BKNYNJ and also here are members of JEHUD group compared with AHWD EHUD because AHR is in Hebrew Bible surprisingly similar with AHD, the Dalet and Resh being almost similar letters. This detail is in Hebrew Bible notoriously prominent in Judg 4:15 where is in Hebrew written of AHRJ…AHRJ…and YD AHD, so that this statement provides nice and fundamentally important comparison of AHR and AHD, even name AHD of EHUD (this is detail of Hebrew consonantal script, and is not at all based on any questions of meanings of this statement in 4:15). In these archaic poetries the name JEHUDA is apparently compared with name AHWD, the name of YEMENITE ARAB EHUD (the Judges 3:15 in Hebrew Bible writes the name EHUD with the consonants AHWD)! The Blessing of Jacob in Genesis 49 is archaic blessing of the Israelite tribes, and thus its details are important in discussions of old comprehension of Israelite tribes. And this apparent comparing name JEHUD with name EHUD of YEMENITE ARAB smith warrior is now specially important. Here we now also notice the important topic concerning name Israel. Currently everyone of course has numerous times heard the name Israel, we have comprehension of contemporary state of Israel, and various level of knowledge of history of Israel in ancient times. And all this is founded mostly on the Biblical name Israel that in Old Testament so numerous times occur; almost nothing in this world seems so clear and well comprehended as the very existence of Israel and some main tenets of history of Israel. Of course we have learnt also of Ismael, the first son of Abraham, but story of Ismael is currently less regarded. In the Old Testament histories, Genesis 16 describes birth of Ismael to Abraham, by Hagar; and current comprehensions usually then notice that Abram some time thereafter expulsed Hagar with Ismael, they stayed alive and prospered, but are thereafter absent from Biblical histories that consider histories of Isaac born by Sarah. For all Readers these names Israel and Ismael might appear similar; and this is indeed fundamentally important remark. Now we make very important notice that is well known to Readers of ancient Hebrew manuscripts and fragments written in Hebrew: THE LETTERS MEM AND RES ARE NOTORIOUSLY ALMOST SIMILARLY WRITTEN. The Mem letter written inside a word in Hebrew writ looks like a triangle (approximately an equilateral triangle), and the Res letter is in many writings much like triangle without the base. This is one typical notice of many ancient Hebrew writings: the Mem letter and Res letter are notoriously much similar! And Ismael has disappeared from Biblical history, merely Gen 16 describing birth and expulsion of the first son of Abraham; and in Biblical writings everywhere is considered Israel, the Jewish folk. But the names Israel and Ismael are almost the same, and the difference between these consists in letters Mem and Res that are almost similarly written in many ancient Hebrew writs. And the name ISMAEL can easily be changed into the name Israel simply by scratching the letter Mem so that the base of the equilateral triangle Mem disappears and the remaining letter then is the Res letter: thus is easily in ancient Hebrew writs the name ISMAEL changed into name ISRAEL. This is much similar in ancient Greek manuscripts where ISMAEL written in minuscules is easily changed to name ISRAEL with simple change of Greek letter M to letter R. Current Bible now everywhere reads Israel but after Gen 16 is silent of Ismael. But we recognise that in earlier times and in earlier manuscripts, many of the words that we now recognise as name Israel, in earlier Hebrew manuscripts can have been name ISMAEL written. We thus recognise that Ismael can have been written in many those statements of Old Testament that currently notice Israel! And earlier politico-religious situation of rejection of Ismael people and Ismaelites from community venerating Old Testament, can have motivated project of comprehensive editing of Hebrew Old Testament writings in such manner that the name Ismael almost completely was erased from the Old Testament, by the above described method of simple scratching of Mem letters of Ismael names, so that remaining name was the name Israel, with Res written. So heinously simply the history of Ismaelites and Ismael in Old Testament can have been erased, and forgotten! Thus we now summarise this in simple statement
IN OLD TESTAMENT WHEREVER IS NOW THE NAME ISRAEL WRITTEN, THAT NAME IN EARLY WRITS CAN HAVE BEEN THE NAME ISMAEL, BECAUSE THE HEBREW MEM LETTER IS EASILY EDITED TO LETTER RES (appearing in name Israel). EARLY POLITICO-RELIGIOUS SITUATION CAN HAVE MOTIVATED SUCH ERASING OF MEMORIES OF ISMAEL AND ISMAELITES FROM PAGES OF HEBREW BIBLE (AND THIS ALSO REALISING PRACTICAL EXPULSION OF ISMAELITES FROM BIBLE-READING COMMUNITIES.) THIS IS UTTERLY SERIOUS.
It is worth remembering that during the lengthy and eventful history of Jewish people the SHEMA, ISRAEL is the central in Jewish prayers and liturgy. Actually the centrally important comparison of letters Mem and Res appears in these words and thus notoriously importantly reminds of importance of comparison of Res and Mem letters, and thus also of the issue of Israel and Ismael. We shall see that in Book of Judges this Israel and Ismael is important detail in the histories of Gideon.
We now more read the important archaic Judges 1, especially remembering the similarity of name JEHUD of that Israelite tribe, with the name EHUD of YEMENITE ARAB smith warrior, more described in Judges 3. The writings of Judges 1 importantly notices especially doings of JEHUD and BENJAMIN, but are more silent concerning doings of other tribes. We learn in Judges 1:10
WJLK JHWDH AL HKNYNJ HJWSB BHBRWN WSM HBRWN LPNJM QRJT ARBY
Here is described that members of JEHUD group marched against Canaanites who dwelt in Hebron and here is emphasised that at those old times name of Hebron was “ARAB-CITY” (QIRYAT ARBA). Thus we learn that JEHUD conquered place in Hebron and that the city in those old times was known as “ARAB CITY”. Also this emphasises ancient traditions of comprehending JEHUD being Arabs, the important settlement of JEHUD in Hebron was known as “ARAB-CITY”. Logically it is easy to comprehend that also the remarkable EHUD smith of Judges 3:15 was YEMENITE ARAB and practised his artisan skills of YEMENITE ARAB technology. And in histories of Judges 1, this JEHUD has special prominence, this book beginning emphasising in 1:2
WJAMR JHWH JHWDH JYLH
This statement thus here specially distinguishes JEHUD among tribes of Israel, in this historiography of Book of Judges. Thus we learn in Judges 1 that Benjamin group, YEMENITE ARABS, settled in Jerusalem permanently and lived there together with Jebusites (1:21) apparently thus securing Arab presence in that important Palestine fort, for securing Yemenite settling at Palestine beside Mediterranean coast, in western end of their Oriental trade routes. Thus is of special importance to read in Judges 1:18 description that JEHUD conquered AZZA (GAZA), ASHKELON and EQRON, these with their surrounding areas. This is short description but its meaning in reality is enormous: here is simply stated that JEHUD conquered the main harbours of Palestine, GAZA and ASHKELON. And EQRON is neighbour to ASHDOD. Here is described early military campaign of Yemenite Arabs in Palestine, apparently for securing trade route to Mediterranean coast of their Oriental trade; they settled in Jerusalem, Hebron, and conquered important harbours Gaza, Ashkelon and Eqron (maybe also Ashdod region). Readers find even in the recent scholarly consensus expressed in Anchor Bible Dictionary (art. Benjamin, Vol. 1) interesting indirect diplomatic formulation reminding that considerations of Yemen ARE important in reading traditions of Biblical Benjamin; the article discusses this detail in comparing birth narrative of Benjamin where name Ben-Oni was changed to Ben-Jamin, finding interesting comparison in descriptions of land of Yemen being “land of south” and Arabia Felix; thus Readers are actually implicit exhorted to contemplate relation of land of Yemen with notices of Benjamin, even if the article, understandably, refrains from discussing clearly possibility of finding in the name reference to land Yemen.
We learn in the Book of Judges much important events in very old histories of Palestine, events mostly of Early Iron age in Palestine. Campaigns of GIDEON are in those histories very prominent.
One important event also very descriptive of the ethnic situation occurs after GIDEON’s victorious campaign, and importantly in this history are names ISRAEL and ISMAEL interestingly compared. Thus we now study the already above stated important tenet that
IN OLD TESTAMENT WHEREVER IS NOW THE NAME ISRAEL WRITTEN, THAT NAME IN EARLY WRITS CAN HAVE BEEN THE NAME ISMAEL, BECAUSE THE HEBREW MEM LETTER IS EASILY EDITED TO LETTER RES (appearing in name Israel). EARLY POLITICO-RELIGIOUS SITUATION CAN HAVE MOTIVATED SUCH ERASING OF MEMORIES OF ISMAEL AND ISMAELITES FROM PAGES OF HEBREW BIBLE (AND THIS ALSO REALISING PRACTICAL EXPULSION OF ISMAELITES FROM BIBLE-READING COMMUNITIES.)
The events after victorious campaign of Gideon are described in Judges 8:22-24. There is noticed dialogue between Gideon and men of Israel, the 8:22 commences
WJAMRW AJS JSRAL AL GDYWN
Usually is BNJ JSRAL in Hebrew Bible written to designate “Israelites” generally, so that here noticed AJS JSRAL is notable formulation, apparently noticing special representatives of Israel who were thus debating with Gideon. Importantly, here is described situation of political character, so that language is more referring to circumstances of politics and institutions of society. Apparently here Israelite representants suggest to Gideon to become the king; language and descriptions reflect institutions of society. In this situation Gideon states importantly a request to those chiefs of Israel that each of them would give to Gideon one golden earring; they had golden earrings because they were Ishmaelites. Thus we come to consider the notoriously important question: who had those earrings because they were Ishmaelites? Is thus noticed those Midianites that Gideon had won- this is (understandably) emphasised in the Tanakh translation. But rather this text here describes these chiefs of Israel THEMSELVES: the Judges 8:24 notoriously states that Israelite chiefs had golden earrings because THEY THEMSELVES WERE ISHMAELITES! We thus understand the specially important description in Judges 8:22-24 that there are recognised the political entity Israel and that chiefs of that political entity were themselves ISHMAELITES. Apparently here is described political entity Israel and noticed that chiefs (and also the general population) of this political entity were ethnically of ISHMAELITE ethnicity. Here is mainly concerned the statement of Hebrew Bible that
WTNW LJ AJS NZM SLLW KJ NZMJ ZHB LHM KJ JSMYALJM HM
For the question concerning possessing the golden earrings central is the SLLW word. This word in Hebrew Bible generally describes wealth and possessions and thus does not indicate that those defeated Midyans were ISHMAELITES. Rather, here the Hebrew Bible writes of SLLW generally noticing the possessions and wealth of those chiefs of Israel themselves. The usual and apparently fundamentally important question in Bible reading is the question concerning “Who were the Israelites?” Considering these descriptions of campaigns of Gideon in Judges 6-8, we find the answer in THIS case, stated in Judges 8:22-24 that men belonging to the political entity Israel were themselves ISMAELITES, that is, ethnically these chiefs were Arabic. Thus the Book of Judges notoriously often describes ancient settlement and activities of Arabs in land of Palestine in those times of Early Palestinian Iron Age (Iron Age I). In the Book of Judges 6-8 we learn of ancient military campaign of Medina towards these Palestinian areas. Normally this is presented as campaign of MIDYAN to these regions, but understandable Readers easily comprehend that actually here is presented campaign by MEDINA forces, apparently in order to secure Mediterranean trade routes. And the Judges 6-8 present then how then local ISHMAELITE ARABS led by GIDEON, made resistance for such campaign. Apparently the rich iron ore finds in Midyan area were for ancient MEDINA important; the Midyan was famous in ancient world and in Bible for their rich iron finds. Importantly we consider description of Judg 6:1 that
WJTNM JHWH BJD MDJN SBY SNJM
Usually this is comprehended to describe that God delivered them to power of Midyan for seven years. Apparently, however, this statement refers to the empire of SABA! Rendering is thus
And God delivered them to power of MEDINA (that is, SABA) for years!
The Hebrew SBY is here usually rendered as referring to seven (similarly as in name Beersheba according to usual comprehension “seven-wells”). But apparently writer here notices the military rule of SABA empire, by MEDINA one of main cities of SABAN empire and allies. Thus is described in Judges 6:1-2 that God delivered them to power of MEDINA (that is, SABA) for years, and MEDINA ruled over region of Israel. The 6:3 (and 6:33) specifies that in this campaign participated forces of MEDINA, and Amaleq, and Eastern People (BNJ QDM), apparently forces of QEDAR people, and very important notice is that this campaign extended to the GAZA; indeed this describes ancient campaign to secure that important Mediterranean harbour GAZA, near to regions of Beersheba; and Hebrew Bible here describes that
WJHNW YLJHM WJSHJTW AT JBWL HARZ YD BWAK YZH (Gaza)
In this notice of WJSHJTW we probably hear reference to ancient furnace metalworking that was in Beersheba regions widely ancient practised, and the statement emphasises establishing connection with harbour GAZA. The ancient metalworking especially working iron is important in history of Midyan region, and here we recognise apparent traditions that these forces of MEDINA (SABA) did the metalworking practise also in these regions,up to GAZA harbour. Also is interesting 6:5 that
KJ HM WMQNJHM JYLW WAHLJHM JBAW KDJ ARBH LRB WLHM WLGMLJHM AJN MSPR This notorious statement notices their METALWORKERS MQNJHM; they and their metalworkers came in large numbers, like Arabs of KEDAR, and the LOHEM smiths; and their carriages were innumerable. (Remember well that QJN in Arabic notices metalworkers and iron workers and this informs much of meaning of Biblical QJN word (see BDB 883)- for example, Judges 4:11 reminds that the father-in-law of MOSES, himself was of QJN group (HBR HQJNJ NPRD MQJN MBNJ HBB HTN MSH).) Interesting notice is also the 6:7 describing how these ISRAEL-ISMAELITES cried to JHWH concerning YL ADWT MDJN, but apparently is here noticed the EHUD of MEDINA (the Hebrew Dalet and Waw easily are confused with letter He), we motivated here read the name EHUT or EHUD of troops of MEDINA, apparently noticing leader or chief of the troops (cf. Arabic HUDA notices to lead and direct), quite similarly with the histories of YEMENITE SMITH EHUD who made sword and brought rescue to ISRAEL-ISMAELITES, described in Judges 3. Also AHD appears in divine promise to Gideon strengthening him to the campaign, the 6:16 emphasising
AHJH YMK WHKJT AT MDJN KAJS AHD
Also here the AHD appears, and in the context of Book of Judges we should remember the leader EHUD of Judges 3, and also here in Judges 6 described leader EHUD of MEDINA; thus this prophesy assigns Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-25693928294031882192013-07-04T10:55:00.000-07:002013-07-04T10:55:16.525-07:00iron and magnets in Bible We now begin noticing much ancient knowledge of magnet stones. The important ancient encyclopaedic collection of much of then known information of nature by PLINY in NH is also interesting in noticing magnets. In the NH 34.147-148 Pliny writes interesting details concerning magnets, stating that “The common folk call the lodestone “quick iron” and wounds made with magnetic iron are worse than ordinary wounds, this mineral occurs in Cantabria also, not as a massive rock but in scattered pebbles called bullae, but its influence on iron is the same”. Also Pliny here notices that “who would hesitate to deal first with the magnet? For iron, the tamer of all substances, is drawn by the magnet. So the magnet is given another name, sideritis, while some call it Heraclion.” From these remarks in the encyclopaedic NH we now find much information of THEN prevalent discussions concerning magnet, and then used nomenclature. Importantly,
HERACLION, or HERACLEAN STONE, or SIDERITIS, or QUICK IRON, or MAGNET
were names known to Pliny as being THEN designating the material that modern is named as magnet. Already in the testimony of Plato in the dialogue ION we noticed that Plato presented the name HERACLEAN STONE as designating magnets. Thus we emphasise to the Readers that in the ancient world to seafarers were well known in West the mythical PILLARS OF HERACLES; usually in modern renderings the PILLARS OF HERACLES are comprehended to designate the Gibraltar, that was for ancient seafaring well known in the southern edge of the Iberia. This is to be remembered when reading of mentions of Heracles in old Greek literature, cultic practises concerning PILLARS OF HERACLES; magnetic stones could detect reliably the direction towards north and thus also reliably inform of the direction of the West or the location of edge of Gibraltar strait in far distant Western Mediterranean. The HERACLEAN stone or lodestone was important for ancients, and thus we considering cultural developments of Hellenistic Egypt with interest notice that then the ancient Egyptian deity KHONSU of the Theban triad was often identified with HERACLES; importantly the name KHONSU means “NAVIGATOR” or “HE WHO CROSSES THE SKY IN THE BOAT” and identifying this Egyptian KHONSU with HERACLES thus emphasises Hellenistic Egyptian understanding of role of HERACLES in NAVIGATING. (Readers of Bible may compare with KOHEN priests of Biblical religion). This is well understandable noticing that magnets were widely known for ancients as HERACLEAN STONES, Hellenistic Egyptian ancient identifying deity KHONSU “the Navigator” with HERACLES emphasises ancient technology of using in navigating magnets, that then were widely called as HERACLEAN STONES. Thus considering KHONSU the Navigator, we once more refer to some important finds in the Egyptian museum. Some very precious cups and bowls belonging to UNDJEBAUENDJED the general of Pharaoh PSUSENNES I (1045-994BC) are kept in the Egyptian Museum, Cairo. Very precious SILVER cups belonging to Undjebauendjed are there preserved, and important detail in these is the beautiful ROSETTE decorating the bottom of these beautiful silver cups; the ROSETTE of course is appropriate to notice cardinal points of compass. (Importantly, colour of silver cups, even the electron silver and gold alloy, can be quite similar with ancient known magnets coming from MAGNES of Asia, that were of white colour). Thus we importantly notice that inscriptions in some of these cups notice that this general UNDJEBAUENDJED was prophet of KHONSU; and in Theban triad the KHONSU was the famous “NAVIGATOR”. We thus motivated can comprehend that very probably this general UNDJEBAUENDJED, PROPHET OF KHONSU, was actually doing navigating by these silver bowls, using these bowls as compass bowls and placing there some magnetite pieces and so determining direction of north, and thus reading in the bowl’s rosette decoration exactly the directions. (It is actually quite interesting to compare this role of ancient Egyptian general UNDJEBAUENDJED with that Plato in dialogue ION 541D presents as ancient clever STRATEGOI generals Phanosthenes of Andros and Heracleides of Clazomenae. The specific task of conducting and directing the troops is indicated in the AGO verb included in the title STRATEGOS of general, and noticing that Heracleides been clever ancient STRATEGOS recalls also his clever knowledge of directing the travel of the troops; and in Hellenistic Egypt of those times the deity HERACLES was identified with Egyptian deity KHONSU “The Navigator”. We are reminded thus that the ancient Egyptian general UNDJEBAUENDJED in his full title is also known as Prophet of KHONSU so that knowledge of clever navigating was important in this role.
Ancient compasses DIABETES and BOSLA (Arabic), the Passover – Compass festival DIABATERIA; and much evidence by Philo of Alexandria
Then we find ancient compass, usually designated with Greek word DIABETES. Importantly, in the Arabic language the word BOSLA designates compass device- and this Arabic word BOSLA is, notably, echoed in the Italian word BUSSOLA for compasses; this emphasises the huge role of ancient Arabic seafarers in the Mediterranean seafaring. The Mediterranean sea has of course during history been much contested, especially defeat in battle of Lepanto (1571) much restricted, almost excluded Arabic and Muslim seafaring in the Mediterranean for much time. But Italian word BUSSOLA for compasses is one continuous reminder of the continuous enormous importance of Arabic seafaring in Mediterranean during centennia. And thinking of Abrahamic histories, it is worth noticing that Arabic word IBRA notices needles; possibly also some magnetic compass needles. But now we discuss that the ancient Mediterranean navigators used DIABETES COMPASS (Liddell-Scott 390), thus is the “compass” one important currently widely recognised lexical meaning of the Greek word DIABETES. (Alas, Modern Readers rather of course recognise with the word diabetes currently designated serious disease diabetes mellitus). The word DIABASIS notices passage, crossing over and means and places of crossing over and ALSO the Jewish PASSOVER FESTIVAL (L-S 390); also the Greek word DIABATERIA notices Jewish Passover. This is important- usually modern Readers regard those events in descriptions of “exodus” that is derived from Greek language EKS-ODOS and notices “departing from” a place, thus “departing from Egypt”. But there is in Jewish PASSOVER Festival much that makes that festival the COMPASS FESTIVAL, OR NAVIGATING FESTIVAL, festival of clever travelling. We should remember that the cultural language of the Mediterranean world after Alexander was mostly the Greek language, much of culture even in times of Roman empire was Greek speaking educated culture in Eastern Mediterranean- thus considerations of Greek parlance do have specially much importance; this we remind noticing the horrific cultural catastrophe of modern state of Greece that from yesterday (June 11, 2013) closed down their national Television broadcasting because of extremely deep budget cuts in the state budget- the Greek society is in these days in brink of collapse because of extremely serious austerity savings programs dictated by Troika of IMF, EU and ECB that currently mostly dictate governance of Greece. We Europeans are in really much scions of Greek and Hellenistic culture and now are profoundly horrified following the continuous and ever deepening economic crisis of current Greece. We should much help Greece! The Greek word DIABETES designates compass. Ancient comprehension of DIABETES and DIABAINO is well recorded e.g. in writings of Philo of Alexandria. We read in the Migratione Abrahami interesting notices concerning DIABAINO; in Philonic literature the De Migratione is treatise especially devoted to describing travelling, the LEKH LEKH of Abraham whose quotation begins the whole treatise De Migratione. The whole treatise is remarkable allegory interpreting travel of Abraham describing Soul’s progress, and the allegorical treatise is written in very Platonic terms. But even in treatise that is profoundly allegorical there are the more realistic descriptions or at least words and sayings from realistic world; thus it is important to consider DIABAINO descriptions in Philo’s De Migratione. We thus find in Migr 217 that
We are reminded that merchants and traders for the sake of trifling profits cross the seas (DIABAINEIN TA PELAGEE) and compass the wide world (KAI TEEN OIKOUMENEEN EN KUKLOO PERIIENAI APASAN), letting stand in their way no summer heat nor winter cold (translation of Whitaker, rev. by Colson, in LCL); the Greek reads
LEGOUSI GOUN OOS ESTIN ATOPON EMPOROUS MEN KAI KAPEELOUS GLISKHROON ENEKA KERDOON DIABAINEIN TA PELAGEE KAI TEEN OIKOUMENEEN EN KUKLO (dat) PERIIENAI APASAN
I prefer to translate slightly differently this description
merchants and traders for the sake of trifling profits NAVIGATE (DIABAINEIN) across the seas and thus go around the inhabited world in their circular voyages (trl. Pasi K Pohjala 2013)
We thus notice that here Philo clearly notices that merchants travel across the seas, specifically, that they NAVIGATE these voyages across the seas- here the DIABAINEIN clearly describes sea voyages directed by NAVIGATING WITH COMPASS. Importantly, the DIABAINEIN is not merely DIA voyaging across the sea, but it recognises the developed skilful method of such voyage, that the voyage is done NAVIGATING across the sea, WITH THE HELP OF COMPASS. In this writing Philo is commenting the Biblical statement of Gen 12:6 noticing travelling from Haran, to the place of Schechem
DIODEUSAI TEEN GEEN EOOS TOU TOPOU SUKHEM EPI TEEN DRUN TEEN HUPSELEN. Thus Philo starts here interpreting the word DIODEUSAI (TI DE ESTI TO DIODEUSAI, SKEPSOOMETHA). More allegorising, Philo then writes in Migr 219 of DIODEUSON MENTOI PSUKHE. And sea travelling is in this context also noticed in Migr 218 where is written that
TOU DE KALLISTOU KAI PERIMAKHETOU KAI MONOO TOO GENEI TOON ANTHROOPOON OIKEIOTATOU KHARIN, SOFIAS, MEE OUKHI THALATTAN MEN APASAN PERAIOUSTHAI, PANTA DE GEES MUKHON EPERKHESTHAI, FILOPEUSTOUNTAS EI POU TI KALON ESTIN IDEIN EE AOUSAI
Here Philo writes of travelling across every sea, writing the PERAIOUSTHAI. But truly interesting is to notice with this notice of sea voyages across seas, statement of MUKHON because this word notoriously resembles MAGNET- already for Plato the MAGNETIS LITHOS was well known in meaning “magnet stone”. The word MUKHOS clearly much resembles MAGN or MAGNETIS. The treatise De Migratione is very delicate and consists of remarkable details and interpretations, and thus Philo here writing the Greek MUKHON word apparently refers to MAGN or MAGNETIS, Magnets. Stated concise, Philo here in Migr 218 notices that men voyage across seas and do this with scrupulous examination of MAGNET. And Philo here in 217 writes of DIABAINEIN TA PELAGEE, also this noticing voyage across seas, and the DIABINEIN specifies that such voyage is with navigating with COMPASS (DIABETES).
Acts of Apostles 19, and distribution of standardised magnets in cult of Artemis of Ephesus to seacaptains, in profession of silversmiths of Ephesus
We now consider some interesting details of Acts of Apostles recording teaching of Paul in Ephesus and there occurred tumult initialised by silversmith Demetrios who called people to defend then cult of Artemis of Ephesus. In those times the Ephesus was very important centre in the Asia Minor, in modern Turkey, and the temple of Artemis in Ephesus was world renowned in the ancient Mediterranean world, and deity Artemis is old deity and centrally important in Hellenistic pantheon. Importantly, the Ephesus of those ancient times was located in area of very active mining of the ancient Lydian region; also mining of iron ores was in those days important in that region, and Ephesus was very important harbour of that region. We shall see that this tumult concerning teaching activity of Paul in Ephesus has much interesting connections to ancient use of LODESTONES, or MAGNETS, by ancient mariners. We read in Acts 19:23ff that
EGENETO DE KATA TON KAIRON EKEINON TARAKHOS OUK OLIGOS PERI TEES HODOU. DEMETRIOS GAR TIS ONOMATI, ARGUROKOPOS, POIOON NAOUS ARGUROUS ARTEMIDOS PAREIKHETO TOIS TEKHNITAIS OUK OLIGEEN ERGASIAN…EIPEN ANDRES EPISTASTHE OTI EK TAUTEES TEES ERGASIAS HE EUPORIA HEMIN ESTIN KAI THEOREITE KAI AKOUETE OU MONON EFESOU ALLA SKHEDON PASEES TEES ASIAS
Thus is in the New Testament book of Acts 19:23ff described the important encounter and tumult of public in Ephesus, after mission of Paul. This Demetrios was silversmith ARGUROKOPOS. The KOPOS thus appearing in the professional title of smiths of various specialities in those Hellenistic times also calls much comparison with the designation of Copts of Egypt; of course Smith’s profession was widely in those times practised. We now notice that here is described
DEMETRIOS GAR TIS ONOMATI, ARGUROKOPOS, POIOON NAOUS ARGUROUS ARTEMIDOS
We shall show that this production POIOON NAOUS ARGUROUS ARTEMIDOS well can be argued to have been production of magnetic LODESTONES that were inscribed with Artemis’ signs and thus specifically guaranteed to be genuine (and thus really operative) LODESTONES, popular and important for ancient mariners. Of course, the modern comprehension is that silversmith Demetrios was producing small miniature silver models of then widely famous Temple of Artemis of Ephesus. But it is important to notice that some MSS here write more specified that POIOON NAOUS ARGUROUS ISOOS OOS KIBOORIA MIKRA (or KIBOOTIA MIKRA), thus witnessed in few MSS 1739, 1837, 915 and importantly such specification known also by Chrysostomus and in Armenian tradition (see the Novum), especially Armenian MSS knowing of such tradition seems of particular importance concerning history of Ephesus, because Armenian regions are geographically near located to western coast of Asia Minor and ancient Ephesus, and the Armenian Churchly traditions and Manuscripts we much outside of the sphere of old Byzantian Churchly editors whose activity is in much quite responsible for the harmonisation tendencies. But preserved geographically quite near to the famous ancient centrum Ephesus, such Armenian tradition probably is much reliable simply because of in the ancient world, some details of ancient prosperous culture of Ephesus certainly were well known in areas quite near, such as in Armenian regions; and also in some Greek MSS that tradition of KIBOOTIA/KIBOORIA is supported! With much interest thus should be here noticed that ancient Armenian traditions support comprehension that the Acts 19:24ff POIOON NAOUS ARGUROUS ARTEMIDOS was in some regions of Ancient Asia Minor or in their neighbouring areas comprehended as ISOOS OOS KIBOORIA/KIBOOTIA MIKRA. THIS TRADITION OF KIBOOTIA DESCRIBES THAT SUCH NAOUS ARGUROUS ARTEMIDOS WERE LIKE SMALL BOATS; KIBOTOS IS IN BIBLICAL TRADITION WELL KNOWN TERM AND DENOTES BOATS, OR AT LEAST CUP/BOWL FORM OBJECTS. IMPORTANTLY, GREEK WORDS HERE NOTICE POSSIBLE SLIGHT IMPORTANT DIFFERENCE, BECAUSE NAUS DENOTES SHIPS AND NAOS DENOTES TEMPLES AND SHRINES. WELL MOTIVATED, WE THUS HERE FIND MENTION OF MAKING SILVER SHIPS OF ARTEMIS, SPECIFIED BEING SIMILAR TO SMALL KIBOOTOS BOATS, thus specified in Armenian tradition that has survived outside of the realm of the harmonising Byzantian editing, but geographically very near to ancient Ephesus and thus claiming much reliability. WHAT, THEN, MAY HAVE BEEN SUCH SMALL SILVER SHIPS OF ARTEMIS, QUITE SIMILAR TO SMALL KIBOTOS BOATS? THUS WE REMIND READERS SOME IMPORTANT NUMISMATIC EVIDENCE: SOME ANCIENT COINS FROM LEUKAS DEPICT ARTEMIS ON SHIP, AND IMPORTANTLY, ARTEMIS IS DEPICTED ON SHIP IN MAGNETS FROM THESSALY (this important numismatic evidence is preserved also in the British Museum, and in scholarly discussions widely known, even the standard Pauly-WISSOWA mentioning of this important numismatic evidence in art. “Artemis” (1350), so that scholars since generations CERTAINLY do have knowledge of existence of such coins where Artemis is depicted on ship, thus even depicted on MAGNETS FROM THESSALY.) Thus we summarise this important CONCLUSION:
APPARENTLY DEMETRIOS SILVERSMITH WAS ACTIVE IN PRODUCTION OF SILVER COINS OR MAGNETS WHERE WAS DEPICTED GODDESS ARTEMIS ON SHIP. THIS IS WELL MOTIVATED BY EVIDENCE: SOME GREEK AND ARMENIAN MANUSCRIPT TRADITIONS SPECIFY THAT THESE NAOUS ARGUROUS ARTEMIDOS (ACTS 19:24) WERE LIKE SMALL BOATS (OOS KIBOOTIA MIKRA) AND IN NUMISMATIC EVIDENCE ARE KNOWN COINS OF LEUKOS AND MAGNETS OF THESSALY WHERE GODDESS ARTEMIS IS DEPICTED ON SHIP (The British Museum). ANCIENT EPHESUS WAS IMPORTANT NAVAL CENTRUM IN ANCIENT PROSPEROUS ASIA MINOR, AND ARTEMIS OF EPHESUS WAS THEN WORLD WIDE RESPECTED; APPARENTLY THUS ANCIENT SEACAPTAINS COULD PURCHASE GOOD QUALITY MAGNETS (LODESTONES) AS PART OF CULT OF ARTEMIS OF EPHESUS, THESE MAGNETS STANDARDISED GUARANTEED BY IMAGE OF ARTEMIS ON SHIP ENGRAVED ON SUCH STANDARDISED ANCIENT MAGNETS (LODESTONES). SILVERSMITHS BEING ACTIVE IN ANCIENT PRODUCTION OF STANDARDISED MAGNETS (LODESTONES) IS ESPECIALLY MOTIVATED NOTICING THAT MAGNETS OF SOME REGIONS, WERE OF WHITE OR WHITE-BLUISH COLOUR (e.g. MAGNETS FROM MAGNESIA IN ASIA) AND THUS COULD BE WELL INCLUDED IN ACTIVITIES OF SILVERSMITHS, IN THEIR APPEARANCE MUCH RESEMBLING SILVER. IN GREEK TERMINOLOGY, VERB ARTAOO USUALLY NOTICES THE ATTRACTION BY MAGNETS, THUS KNOWN ALSO BY PLATO IN DIALOGUE ION, THIS EMPHASISING CONNECTION OF GODDESS ARTEMIS WITH MAGNETS THAT “ARTAOO” ATTRACT IRON (CONCLUSION, by Pasi K Pohjala 2013 in this Verre et Bible 16).
The cult of Artemis indeed did have important connections with sea and seafaring, and thus it is well understandable that to seafarers were in cult of Artemis delivered standardised magnets (especially magnets from Magnesia in Asia) standardised and guaranteed with depiction of goddess Artemis on ship depicted on the magnet. Ephesus was important naval centrum in Hellenistic world, also of times of New Testament, and in whole Mediterranean world cult of Artemis of Ephesus was widely reputed and marvelled. The region of Ephesus, Lydia and regions of northern Anatolia were also very important and prosperous iron mining centra in those times. This was Big Business of those times; and cult of goddess Artemis was in Ephesus then centrally important and widely reputed in whole Mediterranean. Ancient writers much recognise this important cult, thus e.g. Strabo 14.1.20-23; Pausanias 2.25 and 4.31; Xenophon E 1. The Temple of Artemis of Ephesus was even regarded one of the Seven Wonders of the ancient world! Also regarding realities of business, it is well understandable that such commercial and naval centrum Ephesus did in religious cult represent important knowledge of ancient navigating; and thus it is understandable that in cult of Artemis of Ephesus were also distributed standardised magnets (lodestones), essentially important for ancient seafarers. We thus notice some important details in Greek cult of Artemis and comprehension of Artemis. Importantly, the standard discussion of the original Pauly-Wissowa very clearly presents also many aspects of Artemis cult that are specially relevant for seafaring. “Sie ist es, die den Seefahrern glucklichen Ausfahrt (EKBATERIA) verleiht, den Lauf der Schiffe beflugelt (NEEOSSOS…EUPORIA) und ihnen unversehrte Heimkehr gewahrt (EUNOSTOS); sie ist es, die den Sturm tosen lasst oder den gunstigen Wind zuruckhalt (z.B. fur die Flotte in Aulis); Schiffe benennt man haufig zur gunstigen Vorbedeutung mit Beinamen derA“ (Pauly-Wissowa art. Artemis, 1350). Here is described the belief that goddess Artemis secured happy departure of seafarers, quickly transported the ships, and guaranteed their safe return; also Artemis governed winds and storms and could still winds. Often ships also bore the name Artemis, thus in hope of promoting voyages. Thus in Greek culture were known Artemis LIMNAIA and Artemis LIMNATIS, and also Artemis POTAMIA; and often Artemis is named also PARALIA (at the seashore). For promoting more knowledge of these important aspects of cult of Artemis, we now little more extensively quote from Pauly-Wissowa
“Die Vermischung der binnenlandischen Naturgottin mit dem ionischen Letoidenkultus hatte die Aufnahme mancher neuen Zuge in das Gesamtbild der Gottin zur Folge. Galten schon fruher Quellen und Bache als ihr wohlgefallig, so dehnt sich nun ihre Macht auch uber das Meer aus, wozu sich auch die alten binnenlandischen Beziehungen zu Poseidon trefflich fugten. Nun hat sie auch am Meeresstrande zahlreiche Heiligtumer (A. AITOOLEE in Naupaktos, DIKTUNNA bei Las, SAROONIA in Trojen, der Leto und ihrer Kinder in Delios vgl auch die Epiklesis PARALIA). Sie ist es, die den Seefahrern glucklichen Ausfahrt (EKBATERIA) verleiht, den Lauf der Schiffe beflugelt (NEOSSOS..EUPORIA) und ihnen unversehrte Heimkehr gewahrt (EUNOSTOS); sie ist es, die den Sturm tosen lasst oder den gunstigen Wind zuruckhalt (z.B. fur die Flotte in Aulis); Schiffe benennt man haufig zur gunstigen Vorbedeutung mit Beinamen der A. Ein Schiffsvorderteil halt A. auf Munzen von LEUKAS (British Museum) und Smyrna; sie sitzt auf einem solchen auf Munzen der thessalischen Magneten (British Museum). Die Hafen schirmt sie als EPISKOPOS, sie ist LIMENITIS, LIMENOSKOPOS oder LIMENESSIN EPISKOPOS. Ihr zu Ehren, die von dem Bruder den Namen DELFINIA entlehnt, feiert man in Athen das Seeausfahrtfest der DELPHINEN“ (Pauly-Wissowa art. Artemis, 1350). Readers may wish to translate this in completeness, but now we notice the main details. When cult of Artemis was combined with cult of Leto, many changes occurred. Earlier were often springs and streams considered sacred to Artemis; but then becomes the power of Artemis extended even to sea- already earlier she was comprehended being connected with the great sea god Poseidon! Thus she was venerated in numerous temples on the coastal regions (A. AITOOLEE of Naupaktos, DIKTUNNA at Las, SAROONIA at Troy and often she was also called PARALIA). Goddess Artemis was also believed to secure happy departure of seafarers, she quickly transported the ships, and guaranteed their safe return; also Artemis governed winds and storms and could still winds. Often ships also bore the name Artemis, thus in hope of promoting voyages. Thus in Greek culture were known Artemis LIMNAIA and Artemis LIMNATIS, and also Artemis POTAMIA; and often Artemis is named also PARALIA (at the seashore). Goddess Artemis is depicted at fore-end of ship in coins from Leukas and Smyrna, and Artemis is depicted at fore-end of ship in Thessalian Magnets (British Museum). And Artemis protects harbours in role of EPISKOPOS, or LIMENITIS, or LIMENOSKOPOS. She is also called DELFINIA, and this is commemorated in Athenian navigating festival!
Now we depart from considerations of cult of Artemis, in the important Pauly-Wissowa. Some considerations of developments in EGYPT also are important for better comprehension of cult of Artemis. During the religious syncretism of Hellenistic Egypt of Ptolemaic times, and thereafter, the goddess ARTEMIS was usually identified with goddess BASTET. She was usually depicted as cat headed or lion headed goddess, and she represented sunlight in its positive and growing powers. It is important to notice that BASTET usually is depicted holding in her hands devices like sistrum, or some “basket”. The goddess BASTET became in Egypt very important national goddess in the time of reign of Twenty-Second Dynasty when Libyan Pharaohs ruled Egypt and the BUBASTIS was the capital, the capital of 18eenth nome of Lower Egypt, in place strategically important for controlling routes to Mediterranean and to eastern Egyptian coast; e.g. important trade route led from BUBASTIS to Clysma that is situated in the areas where currently the Suez Channel starts in the coast of the Red Sea. Importantly, these trade routes were thus ONE important connection between Mediterranean coast and Red Sea and thus conducted some of the important trade between Mediterranean and Orient. It is thus quite worth recognising that in developments of Homeric times the Greek goddess Artemis more was comprehended with powers over sea and winds and protecting sea voyages; but it is here especially notable that the compass device is in (later) Arabic traditions known BOSLA that quite resembles the name of the important Egyptian BASTET deity. Other connection is that Arabic word ward notices roses and rosettes, this much reminding of the name ARTEMIS goddess, protector of seafaring.
Comparing some historical developments, these times after 950BC are in Palestine later times of their early Iron Age, times of Judges and developments towards monarchy begun by YEMENITE-ARAB KING SAUL THE FIRST MONARCH OF ISRAEL (Bible records that king Saul was of tribe of Benjamin, that is, king Saul was YEMENITE-ARAB (e.g. 1 Samuel 9 and 10:20ff). The monarchy in Israel was begun by the YEMENITE-ARAB king Saul, so the Bible tells. Ancient names of monarchs often referred to the deity of their realm, in Israel often thus names including –JAH or –JAHU. This is of course important information of main tenets of religion of certain ancient realm in the time of reign of certain monarch. But the name of Saul rather sounds including reference Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-62573064174595062482013-07-04T10:53:00.000-07:002013-07-04T10:53:31.759-07:00study of iron in Bible 5But this would lead to more developed discussions of philosophy of senses and sensation, and describing sensation occurring through ”touch” and ”touching”. This is fundamental comprehension of working of senses, and the media, and Readers may read more e.g. in Aristotle’s De Anima II.5 where sensation is described arising in process of acting and being acted upon (POIEIN, PASKHEIN), or PASKHEIN and KINEISTHAI; and De Sensu 442b is detailed discussion with other theories that base all sensation on “touch”. (Aristotle discusses in II.12 also the important Platonic description of receiving in soul imprints of visible objects like in the imprinting of signet ring on wax, and thus arising sensation of visible object). And thus we consider questions of touching and medium and we notice APTOMAI touching and ARTAOO attracting. Especially, in De Anima II.11, Aristotle states that AISTHANOMETHA GE PANTOON DIA TOU MESOU (423b7) thus emphasising that we perceive all things through medium. Here Aristotle especially considers question that some senses (e.g. taste and touch) seem to act by contact, but other senses act at distance. Discussing this fundamental question, he emphasises in 423b7 the centrally important role of medium in ALL sensation. And Aristotle specifies here in De Anima II.11 also
ALLA DIAFEREI TO APTON TOON ORATOON KAI TOON PSOFEETIKOON OTI EKEINOON MEN AISTANOMETHA TOO (dat) TO METAKSU POIEIN TI HEMAS, TOON DE HAPTOON OUKH HUPO TOU METAKSU ALL’ AMA TOO (dat) METAKSU
Visible and audible things are perceived when the medium (TO METAKSU) affects us (POIEIN TI HEMAS); but those of touch are not perceived by the medium affecting us, but at the same time with the medium (AMA). (De Anima II.11 423b12ff). In theory of sensations, this is important description of affecting via medium, or directly. In theory of visual perceptions, centrally important is role of the Transparent (TO DIAFANES) medium; and e.g Aristotle’s De Sensu III is detailed discussion of visual perception of “colour” and “colour” in the Transparent DIAFANES. These philosophical distinctions are important also in ancient considerations of role of the medium in that a magnet apparently can cause movements (or iron pieces, or iron needles) from some distance, without visibly touching the iron piece, but apparently acting from much distance. But these are questions of philosophy of sensation and philosophy of KINESIS. Here we shortly consider the ARTAOO.
One interesting aspect of ancient magical use of magnets was that they were known with title BREATHING STONES. Thus describes the Great Magical Papyrus of Paris PGM 4.1716ff ritual of breathing, with placing piece of magnetite breathing stone under the tongue, with apparent aim of creating attraction; this describes attempts of calling for the attracting forces of magnets in circumstances of human life. It is hereby also worth considering that Aristotle in De Sensu 444 discusses how some sensations can occur only if some “lid” is removed from top of the sense organ; thus in the case of eyes that can see only if the eye lids are opened, or sense of smell only occurs if “lid” is removed by breathing (TOIS MEN ANAPNEOUSI TO PNEUMA AFAIREI TO EPIKEIMENON OOSPER POOMA TI and KATHAPER EPI TOON OFTHALMOON TA MEN EKHEI BLEFARA TOON ZOON OON MEE ANAKALUFTHENTOON OU DUNATAI ORAN). Readers may here hear some possible echo of the Egyptian fundamental Opening of Mouth ritual, and the important role of adze or staff in this ritual.
And in the Timaeus 80C writes Plato importantly concerning HERACLEAN STONES that
KAI DEE KAI TA TOON HUDATOON PANTA REUMATA ETI DE TA TOON KERAUNOON PTOOMATA KAI TA THAUMAZOMENA EELEKTROON PERI TEES ELKSEOOS KAI TOON HERAKLEIOON LITHOON, PANTOON TOUTOON OLKEE MEN OUK ESTIN OUDENI POTE
Here the power of attraction by the magnetic stone, called also here the Heraclean stone, is noticed in the term ELKSIS and OLKEE, of the Greek verb ELKOO. Also here is clearly noticed that such magnetic stones, or stones called Heraclean stones, are noticed to have ELKO power, power of attraction and pulling. The detail of mentioning the ELECTRON metal and magnets Heraclean stones here compared is of huge importance also. Nomenclature of ancients was somewhat unspecific. The ELECTRON metal is alloy of silver and gold and quite looks like silver. Especially in ancient Egyptian culture the ELECTRON metal is important. But ancients also knew that many magnets looked like silver metal, thus notices Theophrastus in his De LAPIDIBUS. The current study shall make also some remarks of Egyptian ELECTRON metal, especially because of quite similar outlook of ELECTRON metal and some magnetic material. In Egyptian archaeological finds objects that are in archaeological descriptions classified as ELECTRON objects are somewhat usual, and are thus here worthy of much consideration because of similarity with some magnetic objects. This brings to question of ancient Egyptian magnets, here shortly noticed. The Egyptian funerary cult was much centered in role of Osiris, and often Egyptian funerary recitations mentioned different bodily parts of Osiris, and notably, usually were noticed OSIRIS’ FINGERS OF ELECTRON METAL. Notoriously thus is in Egyptian culture one important and often uttered mention of ELECTRON METAL noticing metal objects of form of FINGER; such formed metal objects namely are much possible for being also COMPASS NEEDLES. And parts of the huge obelisk monuments were in Egypt also covered with ELECTRON metal; also this indicates special known meaning of electron metal- both finger and the enormous obelisks are somewhat of similar form, similar to tiny needles that could be watched in compass needles. Important discussion also of electron metal is in the book Ancient Egyptian Materials and Industries by A. Lucas (revised ed. by J.R. Harris). Importantly, “there cannot be any doubt that electrum is found in the country and it seems highly probable that the supply sufficed to meet the local needs” (Lucas 1962, 235). Metal electrum is alloy of gold and silver, and for modern goldsmiths such alloy poses task of refining silver and gold separately; but this alloy is harder than gold and thus was suitable for many jewellery making and so used in ancient Egypt. If the alloy contains more than 20per cent silver and is of light yellow colour, it can be called electrum, thus also following Pliny’s terminology in NH XXXIII.23. Ancient records mention that electrum was brought to Egypt from Kush, Punt, Emu and from some other southern regions; this ancient knowledge of electrum is also now notoriously interesting, because also ancient magnets were found in those areas, e.g. Ethiopian magnets being famous for their good quality; and the outlook of some magnets was quite resembling silver (and thus also near to outlook of electrum), so that also some magnets could be brought as such electrum transports to Egypt. In the ancient Egyptian, the word DB( denotes fingers, thus e.g. fingers of Horus and fingers of hand of Re, and Aramaic quite similar ADB( is the word for fingers (in Biblical Hebrew, the AZBY word). It is thus worth noticing that gold is in ancient Aramaic called DHB, (or Hebrew ZHB where the usual change of Z and D is occurring). And Egyptians often called silver as the “white-metal”. Thus also words for finger and gold are quite similar, or gold in the alloy with silver, the ELECTRUM. Among known archaeological finds of electrum material, are some finger rings of electrum in Cairo museum, and also some bowls and cups. Importantly, in the tomb of Psusennes I (1045-994BC), there in the grave of general Undjebauendjet were found interesting silver cups (diameter appr. 16cm) where the bottom of those cups is decorated with beautiful ROSETTE figures. These now are displayed in the Egyptian Museum. Cups and bowls with beautiful rosette decoration in the bottom of the cup or bowl are known also e.g. in many ancient finds in Cyprus and Syria. The rosette apparently is one specially suitable decoration of a bowl or cup used as ancient compass. And among the finds in the grave of that general Undjebauendjet is beautiful cup made of gold and electrum, the cup being of 13.3cm diameter; the cup is of form of flower where alternatively three petals are of gold material and the other three petals are of ELECTRUM. Inscription in this cup contains cartouches of Psusennes I and his wife Mutnedjemet. Also this find emphasises that in the time of reign Psusennes I (1045-994 BC) the metal electrum was thus importantly used by Egyptian silversmiths. Also this beautiful cup is now in the Egyptian Museum. In the Palestinian history, this period is early beginning of iron age in Palestine; and Egyptians had important strong presence in Palestine in much of their Bronze age. And the Egyptian royal crown, the pshent double crown, symbolised unification of Upper and Lower Egypt; and the HEDJET White crown of Upper Egypt is quite similar with the usual Osiris’ crown ATEF (that has more typical details); and the double Crown of Egypt is e.g. in the magnificent Throne of Tutankhamun is depicted on the heads of two winged serpents that form the armrests of the Throne- and in this PSHENT double crown the white HEDJET crown seems like silver crown, or possibly iron crown silver plated. And in Egyptian religion very usual was the symbol DJED pillar that symbolised stability; the DJED especially was form of appearance of Osiris all around the country; and DJED pillar was pillar decorated with four balks crossing the pillar (Christian cult of afterlife in certain meanings continues the cult of Osiris, or at least is by many so interpreted; and e.g. the typical cross of Eastern Orthodox Church contains two, or three, balks). And the Book of the Dead (the Going Forth by Day) specifically mentions the special ore of Upper Egypt. Silver, or electrum, is in many ancient Egyptian finds importantly present, even if gold metal is more usual in ancient precious Egyptian finds. Discussion of finds of silver and electrum are in the current study very important in consideration of ancient magnets and ancient use of magnets, because ancient nomenclature and classification only was in stages of development and being settled, and silver material quite looks like some magnetic ores and thus some confusion easily occurs; this is discussion that requires much attention.
Important ancient knowledge of making MAGNETIC STATUES OF OSIRIS is preserved in the Great Magical Papyrus of Paris, the PGM IV.
PLASON ANDRIANTA PALAISTOON G EETOO DE TRIKEFALOS HE MESEE KEFALEE EETOO HIERAKOS HE DE DEKSIA KUNOKEFALOU HE DE ARISTERA IBEOOS. EKHETOO DE EKSEEPLOOMENA PTERA TESSARA EKTETAMENAS TAS DUO KHEIRAS EPI TOO STEETHEI EN AIS KRATEITOO KRATOS AUTOS DE ESTOO PERIESTALMENOS OOS OSIRIS. EKHETOO DE O MEN HIERAKS BASILEION OOROU O DE KUNOKEFALOS BASILEION HERMANOUBIDOS HE DE IBIS EKHETOO BASILEION ISIDOS. BALE DE EN TE KOILIA (dat) AUTOU KARDIAN MAGNETINEEN KAI EIS PITTAKION HIERATIKON GRAFE TA ONOMATA TAUTA KAI ENTHES AUTOU EIS TEEN KOILIAN KAI POIEESAS AUTOO (DAT) BASIN SIDEERAN STEESON AUTON EPI TEES BASEOOS KAI ENTHES AUTO EIS NAISKARION ARKEUTHINON (PGM IV 3125ff. in ed. Karl Preisendanz)
We now also follow the Translation of Morton Smith in the Ed. Betz of the Greek Magical Papyri in Translation, to render these important descriptions understandable to modern Readers:
This is how to make (the phylactery): taking Etruscan wax, mold a statue three handbreadths high. Let it be three-headed. Let the middle head be that of a sea falcon; the right, of a baboon; the left, of an ibis. Let it have four extended wings and its two arms stretched on its breast; in them it should hold a scepter. And let it be wrapped like OSIRIS. Let the falcon wear the crown of Horus; the baboon, the crown of Hermanubis; and let the ibis wear the crown of Isis. Put into the hollow inside it a HEART OF MAGNETITE, and write the following names on a piece of hieratic papyrus and put them into the hollow. Next, when you have made it an iron base, stand it on the base and put it into a little juniper wood temple at moonrise on the third day of the goddess (Translation of Morton Smith in the Ed. Betz).
This is interesting and notorious description in this Great Magical Papyrus of Paris concerning production of MAGNETIC STATUE OF OSIRIS. This hollow statue is to be made of wax and inside this statue is placed HEART MADE OF MAGNETITE (KARDIA MAGNETINEE). This is magnetic statue, really a magical statue. Inside this statue is placed also piece of papyrus where are written numerous names that are in this magical text also listed somewhat later (RICHO, RICHOBI…). Here is now IMPORTANT to consider in detail description of these three heads. In the midst is head of falcon; and this falcon is described crowned with crown of Horus, apparently in Egyptian religion this refers to Horus. The head in the right is KUNOKEFALOU; but very slight change of reading finds KUANOKEFALOU and THIS reading means “he of bluish head” (KUANOS; then KUANOS also could mean bluish glass paste). Osiris was originally nature god but developed to god of underworld, and often he is thus depicted painted green or bluish green. The KUANOKEFALOU could here indeed refer to this usual depiction of Osiris himself in some greenish colour. For example, the colour turquoise is greenish-blue colour and the gem turquoise is in ancient world highly valued, also in Egyptian jewellery. Probably we here recognise that this directive of making this magical statue states that the head in the right is head of Osiris, of greenish-blue colour (KUANOKEFALOS). And on the left side of this statuette is head of ISIS, wearing, appropriately, the crown of ISIS (words IBIS and ISIS are in Greek very similarly written). Thus we find the usual triad of Egyptian Religion, ISIS, OSIRIS and HORUS and their attributes.
(The dog-headed Anubis was also an important Egyptian deity and here is referred to combination of Hermes and Anubis, the Hermanubis.) In the Egyptian religion, the triad Osiris, Isis and Horus is of course centrally important; and here we recognise important attributes of crowns of Isis and Horus, and formation of this statue resembling statues of OSIRIS. In the Book Going Forth By Day (Book of the Dead), the Spell 30 notices the Heart of Osiris, IB N WSIR, and Spell 168 notices the OSIRIS-ANUBIS that now is apparently of special importance; we find the triad Osiris, Horus and Isis also in this statue. Here is described that this statue is depicted wrapped like Osiris- thus is Osiris indeed usually depicted and this emphasises here picture of Osiris. Also is stated that the hands are stretched over the breast and in hand the deity holds a scepter. Also this is typical of Egyptian statues and depictions of Osiris, typically Osiris is depicted holding in his left hand the HEQA scepter and in his right hand the NEKHEKH flail. The specific statue described in the Magical Papyrus that we now are considering, holds in the hand the KRATOS scepter, probably thus the HEQA scepter of Osiris. (In the important Egyptian ritual of Opening of the Mouth, the SEM priest touches the mouth of the mummy with an adze, or also depicted is in the ritual crooked staff, actually the Staff of Osiris; important recent exhibition of these cultural traditions was recently in the British Museum Nov 2010- March 2011 of Journey Through the Afterlife). The Egyptians often depicted also in their sculptures the fundamentally important Osirian triad OSIRIS, HORUS and ISIS, and in this Magical Papyrus we apparently are now reading of moulding a statuette of this model, the triad of OSIRIS, ISIS and HORUS crowned with their traditional attributes, with some details of then prevalent highly syncretistic Hellenistic Egyptian religion. Thus we reach to very important remark:
THE STATUETTE OF OSIRIAN TRIAD OSIRIS, ISIS and HORUS IS IN MUCH DETAIL FOLLOWING USUAL TENETS OF EGYPTIAN RELIGION, BUT THIS STATUETTE IS SPECIALLY A MAGNETIC STATUE. HOW USUAL WERE SUCH MAGNETIC STATUES OF OSIRIS (OR OSIRIAN TRIAD) IN ANCIENT EGYPTIAN AND HELLENISTIC EGYPTIAN RELIGION? OSIRIS IS USUALLY DEPICTED GRASPING THE HEQA SCEPTER (OF METAL, OR IRON) IN HIS DEPICTIONS.
CULT OF IRON AND MAGNET: NAME OSIRIS IS SIMILAR TO LATER GREEK NAME O SIDEROS OF IRON. THE GREEK LETTERS D AND R OFTEN QUITE SIMILAR, NOWADAYS SYMBOLISED WITH THE § SIGN THAT COMBINES WRITING OF GREEK RHO AND DELTA LETTERS. THUS READING WRITING OF OSI§IS, OR THE RHO UNCLEAR WRITTEN, NOTICES OF NAME OF OSIRIS AND O SIDRIS, THE SIDEROS IRON. ALSO IN SPEAKING AND RECITATIONS THE DIFFERENCE BETWEEN IRON O SIDEROS AND NAME OF OSIRIS IS, ACTUALLY, VERY SLIGHT. IMPORTANTLY, OSIRIS STATUES ALMOST ALWAYS ARE DEPICTED HOLDING THE HEQA METAL/IRON STAFF IN HAND. AND IN GREAT MAGICAL PAPYRUS OF PARIS PGM IV 3125ff IS INTRUCTION OF MAKING OSIRIS STATUE SO THAT MAGNET IS PLACED INSIDE THE STATUE. ALSO NOTABLY FOR LATER CULTURAL DEVELOPMENTS, THE HEQA STAFF OF OSIRIS IS QUITE OF FORM OF CHRISTIAN BISHOP’S STAFF. Also importantly, in the Ceremony of Opening of the Mouth, important ritual is the touching of the mouth of the mummy with adze, or crooked staff, or the Osiris’ Heqa staff.
Important mention of use of MAGNETS is also found in the Corpus Hermeticum Book IV. For this discussion is of special importance that the Greek word MAGNETIS LITHOS is also in Corpus Hermeticum IV written; and also the description of these objects is clearly such that apparently is thus denoted metal that also modern educated readers would call magnets, especially because attracting iron is well noticed. Thus we read
AUTEE SOI OO TAT KATA TO DUNATON HUPOGEGRAPTAI TOU THEOU EIKOON. EEN AKRIBOOS EI THEASEE TOIS TEES KARDIAS OFTHALMOIS, PISTEUSON MOI, TEKNON, HEURESEIS TEEN PROS TA ANOO ODON. MALLON DE AUTEE SE HEE (…) ODEEGEESEI. EKHEI GAR TI IDION EE THEA. TOUS FTHASANTAS THEASASTHAI KATEKHEI, KAI ANELKEI KATHAPER FASIN EE MAGNETIS LITHOS TON SIDEERON (Ed. W. Scott ”Hermetica”)
Her is clearly mentioned how magnet attracts iron, ANELKEI KATHAPER FASIN EE MAGNETIS LITHOS TON SIDEERON; clearly thus here Hermeticum notices such that also modern educated readers would call “magnet”. W. Scott translates in words “even as men say the loadstone draws the iron”, and recent translation of B. P. Copenhaver (1992, CUP) renders in words “just as the magnet stone draws iron, so they say”. These translations thus also clearly comprehend this statement as description of that stone that currently is designated as “magnet”. Now it is hugely important that in this statement of Hermeticum, clearly is stated description of finding way:
HEUREESEIS TEEN PROS TA ANOO ODON
W. Scott renders this in words ”you will find the upward path”. This is clear statement of ancient Hermetic use of magnet in DIRECTING THE TRAVELLERS! Thus we specially notice statement
MALLON DE AUTEE SE HEE (…) ODEEGEESEI
Thus is here specifically written concerning DIRECTING TRAVELLERS, ODEEGEIN. Modern Readers thinking in terms rationalistic, would probably here say that “compass” or “compass needle” thus directs travellers. But here is in MSS. uncertainty- this is apparently very critical issue. Sincerely enormous Jackpot winning in the Ascot races a week from now, would be the opportunity of reading all the known MSS of Hermetica with all modern techniques to try to discover the letters here written- because Manuscripts according to their cultural and societal circumstances very probably would write THESE WORDS AS reference to some device that we would recognise as compass, device of use of magnet for directing travellers. Frankly, that modern Manuscript study of these Manuscripts of Hermetica could be Approach of new Dawn for better comprehension of ancient Compass devices. It is worth emphasising that Hermes was the Divine Messenger and thus one of his very special knowledges is travelling knowledgeably. Here the Hermeticum indeed writes of BOWLS, the Book IV states in the title being writing concerning THE BOWL, THE KRATER. Some more practical rituals with such bowl could of course be regarding that bowl as compass bowl, but this is here in Hermeticum not clearly stated. Indeed, here is written how Deity filled large KRATER bowl with reason and sent the bowl
KRATERA MEGAN PLEROSAS TOUTOU KATEPEMPSE DOUS KEERUKA KAI EKELEUSEN AUTO (dat) KEERUKSAI TAIS TOON ANTHROOPOON KARDIAIS TADE
BAPTISON SEAUTEEN HE DUNAMENEE EIS TOUTON TON KRATEERA…PISTEUOUSA OTI ANELEUSEE PROS TON KATAPEMPSANTA TON KRATEERA…OSOI MEN OUN SUNEEKAN TOU KEERUGMATOS KAI EBAPTISANTO TOU NOOS, OUTOI METESKHON TEES GNOOSEOOS KAI TELEIOI EGENONTO ANTROOPOI
We read here that god filled the important bowl with reason and sent that to men and appointed herald. The herald encouraged that everyone would baptise his powerful heart in this bowl. Men thus would strongly trust that they thereby shall be able to find way to travel upwards to the divine sender of that bowl! Those men who understood this message and baptised, with much consideration (TOU NOOS), they partook in that GNOSIS knowledge. (Own rendering by Pasi K Pohjala 2013; and importantly Readers could see esp translations of Scott and Copenhaver). Here is importantly thus describes finding special knowledge by observing that bowl- and the procedure is called TO BAPTISE. This Greek word BAPTIZEIN usually means swimming, immersing and ritually baptising; and here is the BAPTISING done in this KRATER BOWL and therewith important GNOSIS knowledge reached.
We now begin noticing much ancient knowledge of magnet stones. The important ancient encyclopaedic collection of much of then known information of nature by PLINY in NH is also interesting in noticing magnets. In the NH 34.147-148 Pliny writes interesting details concerning magnets, stating that “The common folk call the lodestone “quick iron” and wounds made with magnetic iron are worse than ordinary wounds, this mineral occurs in Cantabria also, not as a massive rock but in scattered pebbles called bullae, but its influence on iron is the same”. Also Pliny here notices that “who would hesitate to deal first with the magnet? For iron, the tamer of all substances, is drawn by the magnet. So the magnet is given another name, sideritis, while some call it Heraclion.” From these remarks in the encyclopaedic NH we now find much information of THEN prevalent discussions concerning magnet, and then used nomenclature. Importantly,
HERACLION
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-16465792879947868792013-07-04T10:51:00.002-07:002013-07-04T10:51:59.651-07:00iron in Bible part 4designating hail and hailstones; but Arabic verb BARADA has also another important meaning describing practises of metal working, to file a piece of metal, and MIBRAD notices in Arabic files and rasps; and BIRADA notices milling as part of metal industry; and BARRAD is a tool cutter. Interestingly, the BDB tradition does clarify the Hebrew BRD root by referring to Arabic BARADA meaning “be or become cold” (BDB 135); but importantly, this meaning is only ONE of the usual meanings of Arabic BARADA- and indeed, following the OTHER usual meaning of Arabic BARADA word we now promptly consider practises of metal industry and metal working; but such meaning is, regrettably, silently bypassed. Now we shall improve the discussion for rejoicing of all Readers! We also importantly remember that some Jewish documents from Egypt of Hellenistic times refer to iron products as BALLATHA of Jews; these traditions much further motivate comprehending Hebrew BARAD words as designating iron in Old Testament, because of similarity of L and R letters; it is also worth comparing such old Hellenistic Egyptian tradition of BALLATHA iron with Russian word BULATU that designates iron and steel; and Readers also may consider etymology of English widely used word “bolt” because many iron devices are with the word “bolt” designated. (Also is quite worth considering that in Russian language verb VYBRAT notices to select or to choose, thus noticing something special; and the Russian verb VYBROSIT notices various acts of throwing and casting). Considering the BARAD word in Hebrew Bible we also notice that the BRD consonants are in Aramaic/Hebrew quite related to BRZ consonants; alas, this would lead to more extensive discussion concerning the main argumentation of scholars concerning etymology of BARZEL. Now we shall see that indeed, such BARAD words in Hebrew Bible often notice meteorites and notice metals and metal production, this is especially quite understandable considering the Arabic traditions of BARADA. Another hugely important question considering BARAD words in Hebrew Bible is considerations of styles of handwritings. Namely, in Hebrew Manuscripts consonants BRD are actually almost similar with consonants BRK, because letter K (Kaf) written in end of Hebrew word is written almost similarly as the Hebrew letter Dalet ending a Hebrew word (such as in BRD). The BRD words in Hebrew Bible are not usual; but the BRK words of Hebrew Bible are one of the most important topic in discussion of Bible- Blessing and being Blessed! Also ancient readers (those who were literate) studying some Hebrew writings must have necessarily often pondered concerning many words whether there is in Hebrew BRD or BRK meant! This recognition fully respects the utter holiness of written Hebrew Script, together with noticing this well known detail that in many handwritings Dalet and ending Kaf can look almost similar and often can cause ponderings (although reading Kaf more can be preferred by Readers who foresee to find in Script some Blessings rather than some unclear and maybe archaic references to some “hailstones”). We now shortly present MAIN QUESTIONS for finding in Hebrew Bible many interesting statements of meteoric iron and working of such iron:
ONE: Hebrew word Barad is currently comprehended to notice hailstones- that kind of “stones” that have dropped from heaven. Recognising usual Arabic meaning of BARADA noticing metals and metalworking, we shall see in Hebrew Bible descriptions of meteors and working of meteoric iron.
This is supported with Jewish Hellenistic Egyptian traditions of calling iron products as BALLATHA; an even with modern parlance of iron “bolts”.
TWO: Discussing notions of Hebrew Bible concerning meteors and meteoric iron, we notice BARAD words and ALSO words BRK because such words are quite similarly written in handwritings and thus can be very easily changed. Of course, BRK words notice in Hebrew Bible “blessing and blessedness” and are in Old Testament quite usual and important!
Now we first consider tradition of rain of big stones from heaven upon Amorite forces that were gathered to fight against Israelites lead by Joshua, written in Joshua 10. We now notice tradition in Joshua 10:11 writing that
while they were fleeing before Israel down the descent from Beth-horon (BMWRD BJT HWRN), the Lord (Tetragrammaton) hurled huge stones on them from the sky (ABNJM GDLWT MN HSMJM), all the way to Azekah, and they perished; more perished from the hailstones ((MTW BABNJ HBRD) than were killed by the Israelite weapons (BHRB) (Tanakh translation)
This Old Testament narrative notices also Joshua’s praise to Lord that the sun and moon stayed still upon valley of Ayalon during this fight, until the final victory was completed by Israelite forces. But now we more consider this notice of rain of big stones from heaven upon those Amorite troops so that they thereby perished in the fight in large numbers. The Hebrew text notices that God (Tetragrammaton) hurled from heaven big stones upon Amorite troops, ABNJM GDLWT MN HSMJM; and thereafter this text more specifies these stones, so that they were ABNJ HBRD stones. Here we encounter in this archaic narrative the BARAD stones hurled from heaven. This archaic narrative also very interestingly compares these “big stones from heaven, the BARAD stones” with Israelite weapons (the HRB, that specially often denotes swords). This ancient narrative is thus interesting mythological description of fighting capacities of stones hurled from heaven, compared with fighting with HRB swords. Importantly, meteorites were first source of iron for ancient iron production; importantly, the meteoric iron always containing quite much nickel (and cobalt), such alloy could give specially strong iron products, in strength somewhat comparable to steel (alloy of iron with some other metals, usually nickel etc). Now it is also important to notice geographical details of this quite concise ancient narrative- here is mentioned the AZEKA. Before the serious destruction of Judaea by Babylonians and Assyrians, the AZEKA was one of the important fortifications in Judaea. One of the important “Lachish letters” attests then importance of AZEKA in Judaean defences; one letter ends noticing watching for fire signals of Lachish; whereas the fire signals of AZEKAH could not be observed according to special instructions that had been given. Probably AZEKAH was destroyed by Assyrian forces in the campaign of Sennacherib (701 BCE) during time of king Hezekiah (when prophet Isaiah was active); then the main battle was in Lachish; but then Assyrian siege of Jerusalem was surprisingly not successful. Joshua 10 thus notices historically important site mentioning the AZEKA. Importantly, Hebrew roots ZK and ZQ refer to activities of MELTING; thus we hear echoes from ancient centre of metallurgy and some iron technologies where some kind of processes of metal production (perhaps melting) were practised and where big BARAD stones were found. The levelling, complete destruction of Judaean fortifications by Assyrians and Babylonians have much annihilated also memories from such important centra and their advanced (industrial) activities. But in Joshua 10 we hear interesting history of big BARAD stones thrown from heaven, compared with Israelite swords HRB, and thus brought destruction of Amorite forces, this happening in regions of AZEKA, later an important Judaean town whose name clearly indicates their fame for metalwork. One quite interesting detail in this description of campaign of Joshua is in Hebrew Bible found in Joshua 10:9 stating
WJBA ALJHM JHWSY PTAM KL HLJLH YLH MN HGLGL
In the current study we shall often notice that LHM LOHEM notices practises of smiths and the ALHJM divine designation is comprehensible reading EL-LOHEM, the divine Smith (LOHEM can also be Warrior; and smiths produced then the weapons); maybe we here recognise a reference to Joshua’s knowledge of practise of Smith’s profession (LOHEM)- Judges 2:9 tells that Joshua was buried in Timnat-Heres and this connects Joshua clearly to industries of smiths, the HRS in Hebrew Bible being usual designation of works of artificers and the name Timna echoes ancient industrial copper mines (SE of the Salt Sea, or site Timnah near to Gezer and Gibeon.) Importantly, this statement Joshua 10:9 can also refer to JOSHUA the DIVINE SMITH. (And in Christian cult of Jesus of Nazareth usual became the crucifixes where a image of Jesus-Joshua was on the edge of wooden stick lifted higher so that whole audience could see glimpse of this important cult image; then many cult images were attached on poles but in Christian thought the “crucifixion” got especially violent meaning.) But the details of Joshua 10 are worthy of much contemplation.
Very important writing concerning the BRD in Old Testament is description of the plagues of Egypt, where the plague of rain of BRD “hailstones” from heaven is interestingly described in Exodus 9. Now we find written in Exodus 9:18 that
HNNJ MMTJR KYT MHR BRD KBD Meod ASR LA HJH KMHW BMZRJM LMN HJWM HWSDH WYD YTH
Here is described very heavy BRD stones and noticed that such were to Egyptians a novelty, incomparable from the early times of foundation of Egyptian rule. Also writes then 9:19 notoriously interestingly that
WYTH SLH HYZ AT MQNK WAT KL ASR LK BSDH KL HADM
We remember that the MQNH is noun derived from QNH and thus generally notices wealth (in ancient Near East often in form of herds). This statement thus, interestingly, strongly encourages to go to the fields and gather all the worthy, certainly all that is in the field, with every staff. This interestingly refers apparently to serious efforts to organise effective gathering of such precious BARAD stones from fields! Here is also important to consider that mostly agriculture in Egypt is in the fertile places around river Nile, other regions of Egypt are mostly desert and not even pasturising herds is practicable. But campaigns in larger areas could probably be arranged for seeking after meteorite BARAD stones because of their notorious worth for metal working. Then we notice also importantly in Exodus 9:23-24 that
WJTH MSH AT MTHW YL HSMJM WJHWH NTN QLT WBRD WTHLK AS ARZH WJMTR JHWH BRD YL ARZ MZRJM WJHJ BRD WAS MTLQHT BTWK HBRD KBD Meod ASR LA HJH KMHW BKL ARZ MZRJM
“So Moses held out his rod towards the sky, and the Lord sent thunder and hail, and fire streamed down to the ground, as the Lord rained down hail upon the land of Egypt. The hail was very heavy- fire flashing in midst of the hail- such as had not fallen on the land of Egypt” (Tanakh translation)
Notoriously thus was thus the hail BRD was very heavy, fire was flashing in midst of the BRD hail; thus interpreted by the Tanakh Translators. Importantly, thus this BARAD was specially connected with fire- “fire flashing in midst of the hail” BARAD; and for metalworking of meteorites BARAD use of furnace was important. Then we notice also
WJK HBRD BKL ARZ MZRJM AT KL ASR BSDH…WAT KL YSB HSDH HKH HBRD
We now notice here writing of HKH verb with this remarkable BARAD, here in stating WJK HBRD and HKH HBRD. These statements write Hebrew verb NKH (see BDB 645) that generally notices smiting and is in Old Testament quite usual. BUT attentive Readers remember that the Hebrew verb KTT notices beating and specially beating with hammer; this verb is written e.g. in the famous glorious hope of Micah 4:3 foreseeing how swords shall be hammered into ploughshares- this verb KTT describes vividly the special activities of smiths, producing metal devices by hammering metal. Attentive Readers thus here interestingly find that this notorious BARAD is specially connected with beating, especially hammering activity. This notorious history of BARAD occurring in Egypt (as plague) thus interestingly describes important activities connected with such BARAD: those riches should be carefully collected from the fields; the BARAD is importantly connected with fire, resembling how fire furnace is used in metal working; and BARAD is connected with NKH striking, or rather KTT hammering. These are interesting details describing mythologies of ancient BARAD metal producing. It is important to remember that this BARAD is here presented as special miraculous method of show of force; something like secret weapon. (Thus is worth remembering that Job 38:12 tells of storages of BARAD that God has kept for times of war and crisis).
Arabic BALAD city, well defended; compare with BARAD iron products. Surat BALAD.
Ancient Lud or Lydia. Ephesus and Sardis. St Paul in Ephesus and tumult amongst local smiths; and there important Bithynia and Cibyra mines- especially CIBYRA/Corancez iron mines were famous that there iron was more easily accessible (so Strabo- see FO 183). Questions of telluric iron!
ANCIENT MAGNETS AND COMPASS
Considerations of ancient use of magnets is one important detail of study of ancient iron production and ancient use of iron products. Well known, the magnets have the special power of attracting iron; and natural magnets are particular type of iron ore magnetite. We shall of course especially clearly remember that the nomenclature of magnets and iron is in the modern metallurgy well established; but for the ancients descriptions were much unclearer and more discussed in various alchemical traditions and various legendary forms. Ancient seamen and travellers well knew the power of LODESTONE to reliably find direction of north. Nomenclature of magnets in those earlier times was understandably somewhat unspecific and we shall specially notice that ancient Greeks named then magnets also as HERACLEAN STONES. We here first consider Plato’s detailed description of power of magnets in the dialogue ION. This dialogue ION, interestingly, begins with noticing ION’s coming from Ephesus (POTHEN TA NUN HEMIN EPIDEDEMEKAS; E OIKOTHEN EKS EFESOU Ion 530A). Ancient Ephesus was located in midst of important ancient mining area in Asia Minor. Readers certainly remember also New Testament description of huge tumult in Ephesus when Apostle Paul was there teaching, the tumult begun by the silversmith Demetrios in attempting to defend then centrally important Artemis religion. Importantly, we shall see that this connection to Ephesus of ION of Platonic dialogue and there tumult of silversmiths of Artemis for teaching of Paul are indeed importantly connected in considerations of role of Ephesus in this mining area, and also in the cult of Artemis of Ephesus. We thus first consider Plato’s notoriously detailed and realistic description of powers and use of magnet, described in the dialogue ION. We talk of MAGNETS in modern parlance; and thus we importantly notice that Plato in this dialogue does write the similar Greek word MAGNETIS LITHOS and IMPORTANTLY; with this word MAGNETIS LITHOS Plato clearly denotes stones that WE nowadays also call MAGNETS; this important specific use of word MAGNETIS LITHOS by Plato is in dialogue ION fully apparent in considering there Plato’s description of the characteristics of this stone that he calls MAGNETIS LITHOS. We thus proceed to consider the detailed and almost modern scientific description of the powers of magnet by Plato in ION 534D stating
ESTI GAR TOUTO TEKHNEE MEN OUK ON PARA SOI PERI HOMEROU EU LEGEIN, O NUN DEE ELEGON, THEIA DE DUNAMIS EE SE KINEI OOSPER EN TEE LITHOO (dat) EEN EURIPIDES MEN MAGNETIN OONOMASEN OI DE POLLOI HEERAKLEIAN. KAI GAR AUTEE E LITHOS OU MONON TOUS DAKTULIOUS AGEI TOUS SIDEROUS , ALLA KAI DUNAMIN ENTITHEESI TOIS DAKTULIOIS OOST AU DUNASTHAI TAUTON TOUTO POIEIN OPER E LITHOS, ALLOUS AGEIN DAKTULIOUS, OOST ENIOTE ORMATHOS MAKROS PANU SIDERIOON (pl.gen) KAI DAKTULIOON EKS ALLEELOON EERTEETAI PASI DE TOUTOIS EKS EKEINEES TEES LITHOU E DUNAMIS ANERTETAI
For, as I was saying just now, this is not an art in you, whereby you speak well on Homer, but a divine power, which moves you like that in the stone which Euripides named a magnet, but most people call “Heraclea stone”. For this stone not only attracts iron rings, but also imparts to them a power whereby they in turn are able to do the very same thing as the stone, and attract other rings; so that sometimes there is formed quite a long chain of bits of iron and rings, suspended one from another; and they all depend for this power on that one stone (Translation of Fowler in LCL)
This description in ION 533D of the powers of MAGNETIS LITHOS are very important, and appear for modern Readers almost of scientific in their detailed and realistic description of powers of magnets. Here we importantly notice that for many people this stone was then known being the HERACLEAN STONE. Notably, Plato here refers to Euripides for writing of this stone in terms of MAGNETIS LITHOS. The DAKTULOUS is here rendered by reference to rings, here especially iron rings. But this word may also refer to small needle like iron sticks that in their form much resemble fingers. This discussion importantly notices the power how this stone KINEI, or causes movements, of iron rings and iron needles. Here is the Greek word AGOO describing the movement caused by this magnet stone TOUS DAKTULIOUS AGEI TOUS SIDEROUS…DUNASTHAI…ALLOUS AGEIN DAKTULIOUS. The AGOO verb describes here that indeed the magnet stone can in reality move iron rings and iron needles. And the second centrally important verb here is the ARTAOO.
In the dialogue ION, Plato also more discusses the powers of lodestone, describing
And are you aware that your spectator is the last of the rings which I spoke of as receiving from each other the power transmitted from the Heraclean lodestone? You, the rhapsode and actor, are the middle ring; the poet himself is the first; bit it is the god who through the whole series draws the souls of men whithersoever he pleases, making the power of one depend on the other. And, just as from the magnet (OOSPER EK TEES LITHOU EKEINEES ORMATHOS PAMPOLUS EKSERTEETAI) there is a mighty chain of choric performers and masters and under-masters suspended by side-connexions from the rings that hang down from the muse. One poet is suspended from one muse, another from another (Plato ION 536, translation of Fowler in LCL)
Indeed, what more miraculous and religious rosary than a rosary connected together by the miraculous power of magnet stones among iron beads! The rosary usually is connected by some thread, but rosaries without such connecting thread, kept together with powers of natural magnets among the metal beads, really are miraculous rosaries. During the recitation such rosary very concretely depicts to believer the surprisingly miraculous power of magnetic stone, transmitting along the whole rosary; and the attracting power of magnet is already by Plato in ION compared with power of divine inspiration. Proceeding the recitation and touching the beads of that magnetic rosary really manifests powers of magnets, compared with power of Divine inspiration.
In the Greek speaking discussions the ARTAOO and ANARTAOO are important verbs denoting the power of magnets to attract iron. Philo of Alexandria mentions these ARTAOO and ANARTAOO in his writings in some interesting descriptions; importantly, these descriptions notice travelling, navigating and seafaring. Cherubim 67 notices doings of LABAN that
GELOOTA MOI PLATUN KAI LABAN O TOON POIOTEETOON EERTEEMENOS DOKEI PARASKHEIN IAKOOB TOO (dat) PRO TOUTOON TEEN APOION FUSIN OROONTI
Laban who clings to qualities (POIOTEES) seems to provide big laughter to Jacob who has been observing the nature that is not described with qualities (TEEN APOION FUSIN). Here the ARTAOO describes doings of LABAN. It is much worth comprehending that LABAN notices the “white” colour and thus this remarks also how “white” metal has the power of ARTAOO attracting; this is much relevant in considering magnets because some magnets were of white colour and thus in general terms could be considered some “white” metal, the most usual being the silver. Thus we compare this with sensations described in terms of APTOMAI touching, Cher 64 noticing
PROTEROS D’ O NOUS TEEN AISTHETIKEEN DUNAMIN EKSAPSAMENOS KAI DI’ AUTEES PASAN IDEAN THEREUSAS SOOMATOS
But this would lead to more developed discussions of philosophy of senses and sensation, and describing sensation occurring through ”touch” and ”touching”. This is fundamental comprehension of working of senses, and the media, and Readers may read more e.g. in Aristotle’s De Anima II.5 where sensation is described arising in process of acting and being acted upon (POIEIN, PASKHEIN), or PASKHEIN and KINEISTHAI; and De Sensu 442b is detailed discussion with other theories that base all sensation on “touch”. (Aristotle discusses in II.12 also the important Platonic description of receiving in soul imprints of visible objects like in the imprinting of signet ring on wax, and thus arising sensation of visible object). And thus we consider questions of touching and medium and we notice APTOMAI touching and ARTAOO attracting. Especially, in De Anima II.11, Aristotle states that AISTHANOMETHA GE PANTOON DIA TOU MESOU (423b7) thus emphasising that we perceive all things through medium. Here Aristotle especially considers question that some senses (e.g. taste and touch) seem to act by contact, but other senses act at distance. Discussing this fundamental question, he emphasises in 423b7 the centrally important role
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-1456018226423096812013-07-04T10:51:00.000-07:002013-07-04T10:51:01.993-07:00iron in Bible part 3Apparently, in that tent, Jael prepared BARAD meteoric iron products with other workers
Interestingly, this tent AHL rather seems to be some ancient workshop of early smiths. Also is interesting to read in this poem the Judges 5:19b-20 describing
BZY KSP LA LQHW MN SMJM NLHMW
Comprehending the LHM noticing LOHEM activities of smiths, this emphasises that smiths were producing of that coming from heavens, the heavenly metal or meteorite iron.
Noticing this description of HLM hammering, we now proceed to consider SECOND apparently important mythological event in Book of Judges, the narrative of Judges 3 describes important help to these ancient Israelites by warrior and judge the Yemenite JEHUD. Here Judges 3:15ff describes how Eglon king of Moab seriously warred against Israelites, but Israelites cried to the Lord and He raised JEHUD to deliver them, narrated in Hebrew Bible
WJZYQW BNJ JSRAL AL JHWH WJQM JHWH LHM MWSJY AT AHWD BN Gera BN HJMJNJ AJS ATR JD JMJNJ WJSLHW BNJ JSRAL BJDW MNHH LYGLWN (Eglon) MLK Moab WJYS LW AHWD HRB WLH SNJ PJWT GMD ARKH WJHGR AWTH MTHT LMDJW YL JRK JMJNJ (Judges 3:15-16)
This is very archaic description. We notice here how JHWH raised to Israelites LHM MWSJY AT AHWD, and this Jehud made a sword (WJYS LW AHWD HRB). In this archaic mythological description from very old times of early iron age, we read myth of helper JEHUD who was Smith LOHEM and how he made (YSH) a sword. Importantly, this description presents this Jehud being Yemenite, so that this is archaic description of Arabic metal worker in Israel who delivered Israel with this then very high technology, producing sword. The descriptions of ethnicity of this EHUD are here important and interesting. Hebrew Bible writes his name and describes his character
AHWD BN Gera BN HJMJNJ AJS ATR JD JMJNJ
In this sentence BN HJMJNJ is clearly compared with here noticed group BNJ JSRAL, the “Israelites”, so that in this sentence the BN HJMJNJ emphatically notices his belonging to certain ethnic group. This is here vocalised traditionally Ben Hajemini; but the consonantal text of Hebrew Bible being sacred, the vocalisations more express certain traditions of reading the consonants and usually in interpretations are questioned and much pondered. Similarly motivated we here can read the Hebrew BN HJMJNJ vocalised Ben Hajemeni, that exactly refers to YEMEN and ethnicity of this EHUD in the group of YEMENITE-ARABS then settled in Palestine. And thus specially worth is noticing that Septuagint here indeed reads HUION GEERA HUIOU TOU IEMENI (thus Codex Alexandrinus; importantly, Codex Vaticanus reads similarly except reading accusative HUION- importantly, also the Codex Vaticanus has preserved this tradition of Yemenite Jehud). In this study we soon consider more attestations of Yemenites in Septuagint. This statement presents this EHUD being BN HJMJNJ, Yemenite, and notices in Hebrew Bible also that AJS ATR JD JMJNW and this description now much more characterises this JEHUD; Septuagint renders this ANDRA AMFOTERODEKSION. Thus we find that this EHUD is described skilled YEMENITE artisan handiworker, the JAD here apparently refers to EHUD’s professional doing handiwork. Alas, in modern translations this is often rendered merely as noticing EHUD as “left-handed” man. This logically understandable description then here is completed with describing how this EHUD made himself a sword- in those times, doing metalwork of smiths was really the high-tech and thus overwhelmingly appreciated. Of course in many texts such rendering is reasonable, but in this statement JD JMJNW is apparent description of his practise of art of smiths of YEMENITE technology. This description in Book of Judges describes life of early Israelite Iron age, the early period that in research often is denoted Iron Age 1. There are then important questions concerning beginnings of iron working in Israel; usually is comprehended that such advanced technologies were learnt from Northern cultures, especially from scions of Hittite culture; often invention of iron and iron working is ascribed in research to Hittites. But this tradition of Judges 3 describing those early times clearly shows that historiography of Bible here describes in early pre-monarchic Israel active settled YEMENITE smith EHUD who made himself sword. And this EHUD is also characterised here being ATR; it is important to remember that in Hebrew Bible smiths and artisans usually are called HRS, and this much resembles this ATR especially noticing the usual S/T interchange of letters; and ATR can also denote place thus describing this EHUD as in Israel settled local metalsmith. Here we learn importantly of doings of YEMENITE metalsmith JEHUD
Because this archaic iron age myth of deliverer Jehud specifically notices how this Jehud MADE FOR HIMSELF A SWORD (YSH), we are specially motivated to comprehend this LHM as LOHEM, presenting this mythological early iron age hero JEHUD as LOHEM SMITH. Apparently his metal working knowledge was Arabic technology because this Jehud was Yemenite. This is apparently very important very archaic early iron age Israelite myth of Yemenite SMITH JEHUD who produced for himself a sword and thereafter delivered Israel from oppression of this Eglon. In the Hebrew Bible, we find this AHWD name only here in Judges 3, thus describing this Jehud son of Gera; and once such name occurs in 1 Chron 7:10 in list of sons of Yediael (maybe we hear a tradition of Jeddah). And the name Ohan (thus the AHD consonants differently vocalised) is found in Gen 46:10 and Exodus 6:15 in lists of sons of Simeon- importantly, both lists mention Yemen (JMJN) and Ohad and others. Also Isaiah 44:12 is now of considerable interest, we find the Tanakh rendering this description of working of ironsmith in words
JHD The craftsman in iron, with his tools,
works it over charcoal
And fashions it by hammering
working with the strength of his arm
For the current discussion of the myth of Ehud in Judges 3 here commented, it is notably important that this description of Isaiah 44:12 of ironsmith is in Hebrew Bible preceded with the Hebrew word JHD. Once more we remind to the Readers that division into verses is quite late invention introduced as a “help” to Readers (it is not at all considered holy), but it is famous for often destroying semantics of the Hebrew text (and those of ancient translations). In scholarly Bible study thus is always and everywhere the first procedure to forget the division into verses and to read the text in the manner the ancient Readers were encountering the text (indeed, they were often reading lectio continua; and even the handwritings of copyists were slightly different). Now we thus find in this Isaiah 44:12 notoriously clear statement of JHD or JEHUD, “craftsman in iron”, and his working methods! Usually modern Bible translations (thus also Tanakh) follow division into verses, and read this JHD in preceding 44:11 and comprehending this JHD meaning “together”; these are different vocalisations of this JHD word. But importantly, thus we here find in Isaiah 44:12 description of ironsmith JEHUD and his working methods. Terminology in Hebrew Bible here is clear, writing of HRS BRZL the ironsmith. We recognise that the term JEHUD may have been developing to professional title of originally Arabic metalsmiths in those regions.
Then we now also consider more details in the early narratives of book of Judges. Simson is famous early mythological individual in histories of Israel, and the Judges 14 tells famous myth of Simson’s riddle concerning honey. Importantly, the events of Judges 14 are located in Timnah, apparently the site east of Ashdod. Hebrew Bible writes notorious details, and thus we scrupulously read in Judges 14:12 words
WJAMR LHM Simson AHWDH NA LKM HJDH
These words of Hebrew Bible deserve much pondering compared with mentions of SMITH-warrior JEHUD in Judges 3; namely, here in Judges 14:12 are also written AHWDH and LHM words! We find here notice of LOHEM smith warrior Simson, and apparently the AHWDH denotes his belonging to JEHUD-style smiths! Here is noticed that Simson challenged audience with that famous HIDA riddle concerning honey production; but notoriously important riddle is actually here concealed in the words AHWD and LHM, because they refer to JEHUD-style smiths; in those times of early Iron age, the “JEHUD” may have been, notoriously, title of professional (Arabic) smiths. Now we also consider details describing times narrated in Judges 4, describing times after the death of this JEHUD. Then king Jawin of Canaan oppressed Israel and the leader of his forces was the Sisera; already we have noticed details in the archaic poetry in Judges 5 praising the victory over Sisera when Jael assassinated him by hammering into him a chisel or peg. It is worthy noticing that the forces of Sisera were esteemed very strong, especially is his forces of nine hundreds chariots of iron mentioned in Judges 4:3 (RKB BRZL). Thus we notice details in Judges 4:3 describing
TSY MAWT RKB BRZL LW WHWA LHZ AT BNJ JSRAL BHZQH
Here are iron chariots RKB BRZL noticed, and importantly then is written LWWHWA LHZ where the LHZ forceful activities noticed with iron BRZL, and this also more clarifies meaning of LHM LOHEM smith’s activities. In the archaic descriptions of Book of Judges, we now consider more also statement in Judges 2:15 noticing that
BKL ASR JZAW JD JHWH HJTH BM LRYH KASR DBR JHWH WKASR NSBY JHWH LHM WJZR LHM Meod WJQM JHWH SPTJM WJWSJYWM
Now we notice here the words LHM WJZR LHM Meod. These are comprehended currently usually describing bringing serious affliction, thus reading the Hebrew WJZR as form of ZRR noticing bringing affliction and hostilities (BDB 865). However, the JZR verb (of root J-Z-R) is in Hebrew Bible very important verb noticing to form, or to fashion (BDB 427). The JZR is in Hebrew Bible VERY important indeed, already in the Creation Narrative Genesis 2:7 describing creation of man from the dust of earth WJJZR JHWH ALHJM AT HADM YPR MN HADMH stated there in Hebrew Bible. Usually reading Hebrew Bible, clarification to this JZR activity of forming and moulding is found in actions of POTTER who forms vessels out of a CLAY; thus is usually JZR comprehended e.g. in Isa 29:16 and 41:25 and Jer 18:4-6 (discussions of this very important Hebrew JZR verb are important, e.g. in TDOT). Also are in current consensus found JZR activities of wood material, by carving. However, here in Judges 2:15 we now read of LHM WJZR LHM Meod. We have found in Judges the clear description of LOHEM smith Jehud who made for himself a sword; and words JEHUD and LOHEM are interestingly connected in Judges in narrative of Simson’s HIDA riddle. Thus we apparently find here in Judges 2:15 notoriously
LHM WJZR LHM Meod
LOHEM Smith, and JOZER Form-giver, the Great LOHEM Smith!
Now it is also worth considering that this designation ere is written after Tetragrammaton. In theology, discussions concerning methods and manners of divine creating are one very important and also especially difficult discussions (e.g. discussions concerning creation ex nihilo; or comprehending Creator rather in terms of Demiourgos; and clarifications of Biblical descriptions of Creator, compared with more pantheistic notions, e.g. later in Stoicising environment etc; and these are dogmatically very important issues and thus here NOT more discussed). Now we interestingly notice this mention of LOHEM WEJOZER LOHEM MEOD, noticing LOHEM Smith and JOZER Form-giver, the GREAT LOHEM Smith! And we continue now studying some more terminology in the Book of Judges, where Judges 18 notices different types of artefacts
efod (APWD), terafim (TRPJM), a carved idol (PSL) and molten idol (MSKH) (v.14)
In this narrative also are noticed six hundred armed men
AJS HGWRJM KLJ MLHMTM (v.15)
Such contrast is also found in Judges 18:17-19; in this archaic narrative differences of terminology are interesting, especially remembering that LOHEM notices practises of smiths.
2. Words designating iron (and steel) in Hebrew Bible: BARZEL and blessed BARAD
Studies of descriptions of iron and steel in Hebrew Bible and old translations shall specifically consider also nomenclature of iron. Now it is of course well known that the word BARZEL in Hebrew Bible is currently widely recognised as word that denotes iron (or some kind of ancient steel). One important scholarly consensus for rendering BARZEL words in Hebrew Bible is the article of BDB of BARZEL; and there the BARZEL words of Hebrew Bible are recognised to denote iron, iron-ores, such material to be worked, material of furniture, utensils, implements etc. BARZEL also in Hebrew Bible is widely recognised to notice some iron tools, axe heads, various weapons; and symbolically iron in Hebrew Bible understandably notices strength. Also in later Mishnaic and Talmudic writings most important meaning of BARZEL is iron and there the word also often denotes iron tools (J 191). One interesting comprehension of BARZEL word is BAR-ZEL where the ZEL is comprehended of NZL that denotes flowing, dripping and even raining down (BDB 633) thus the BAR-ZEL designates “son of rain”; indeed, early the iron was usually comprehended as heaven metal or heavenly metal because produced from meteorites (that actually yield excellent iron, almost steel like strong alloy!) History of iron and steel has understandably been much discussed among scholars, and one good concise all well thought summary reflecting the main tenets of this discussion is by R J Forbes in his important Studies in Ancient Technology (Vol IX), where Chapter 9 specially notices “The nomenclature of iron” and discusses numerous important scholarly writings of recent decades. For the history of BARZEL especially important is the Assyrian PARZILLU word. Scholars have during decades much discussed BARZEL word and etymology of BARZEL and Assyrian PARZILLU words; and amongst important scholarly discussions are those of Hommel, Bork and Gaerte concerning these debates of etymology.
Abracadabra. We notice that in recent discussions scholars widely have agreed that the first appearances of iron was in form of meteorites. Currently we of course consider iron as metal that is with much struggle dug in mines of iron ore, molten and thereafter usually cast to various products in elaborate processes. These processes of iron and steel industry are, however, technologically very advanced processes and have been tediously developed during centennial and millennia. Scholars currently widely recognise that first appearances of iron were in meteorites that were found. Reading Old Testament and regarding questions of iron (and steel) it is important to notice that “meteoric (celestial) iron is fairly widespread. It is interesting to note that the density of the recorded meteorites can be correlated with the density of population of the regions mentioned and therefore many arid and unpeopled regions may hold far more meteorites than we know. Again in the Ancient Near East the natural stock of meteorites will have largely disappeared in the course of history” (Forbes IX, 177). Also it is important to notice that usually meteoric iron contains 5-26percent of nickel (in average 7.5percent) and some few percents of cobalt. (Studying ancient iron objects detection of nickel (and cobalt) in the iron object is always important indication that the origin of the iron material was then meteoric iron. Importantly, in meteors such alloy of iron with nickel (and cobalt) does produce very high quality iron products, almost resembling the splendid qualities of modern steel. Also importantly, recent studies have confirmed that meteoric iron is practically always malleable, more than 99percent of the known meteorites consist of malleable iron-nickel alloy (Forbes IX, 213, quoting results of Zimmer); this is apparently very important aspect of use of meteorites for iron production- practically every meteorite thus could be used for iron production. In ancient times meteorites were very important in early iron production. Later we make more remarks of those abundant iron ore finds in Sinai and Eastern Egypt nearer to coastal regions of Red Sea; but such iron had to be excavated by difficult and tedious processes. Meteoric iron is in early iron production very important. Thus we consider in Hebrew Bible some notorious mentions of BRD (Barad) “hailstones”. Importantly, Arabic tradition does recognise BARAD designating hail and hailstones; but Arabic verb BARADA has also another important meaning describing practises of metal working, to file a piece of metal, and MIBRAD notices in Arabic files and rasps; and BIRADA notices milling as part of metal industry; and BARRAD is a tool cutter. Interestingly, the BDB tradition does clarify the Hebrew BRD root by referring to Arabic BARADA meaning “be or become cold” (BDB 135); but importantly, this meaning is only ONE of the usual meanings of Arabic BARADA- and indeed, following the OTHER usual meaning of Arabic BARADA word we now promptly consider practises of metal industry and metal working; but such meaning is, regrettably, silently bypassed. Now we shall improve the discussion for rejoicing of all Readers! We also importantly remember that some Jewish documents from Egypt of Hellenistic times refer to iron products as BALLATHA of Jews; these traditions much further motivate comprehending Hebrew BARAD Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-46730365547819008682013-07-04T10:49:00.002-07:002013-07-04T10:49:51.364-07:00iron in Old TestamentWe make also some interesting notices concerning the Birth narrative. Now is found reasonable to comprehend that actually Jesus was born in some stall or shed that was part of the workshop of the Smith, such was the Beth-Lohem. This does not change usual comprehension of the Birth Narrative, except little specifying that the shed or stall probably was part of workshop of Smith; but this is quite interesting detail. The Greek Gospel Mss tradition well writes of the EN FATNE of the place where Mary placed the newborn child Jesus. It is now also worth noticing that in Greek Mss difference of RATNE and FATNE is very small and easily could letter R be changed to letter F by slight stroke by some early copyist or editor; the FATNE noticed cribs and mangers and was more well known to wider Hellenistic Greek speaking audience. Also some early Mss can have written the letter F or R somewhat unclearly so that readers were questioning which of those letters actually there was written; and for fluent Greek speakers apparently it was easier to read more widely known EN FATNE- and this reading became then well established. But for Hebrew speakers such RATNE does have more specific meanings- the RTM Rotem is a species of broom that grows in desert and that was used in form of charcoal (see J 1503); such meaning apparently belongs to doings of SMITHS and their speciality of making coal fire in furnace. Simply stated, to keep the newborn baby warm over the cold night of Judaean mountains, the newborn baby Jesus may have been placed beside extinguished but still nicely warm Rotem furnace. The father Joseph was TEKTOON builder and thus was somewhat acquainted with some professional smiths and thus knew some main tenets of their professional practises; he thus certainly understood that in corner of Smith’s workshop the family could find warm place.
We now study one important ritual described in the Old Testament, the Wave Offering, legislated in Lev 23. Importantly we in this legislation notice writing of LHM and writing of the NPH verb. We notice that
WHBATM AT YMR RASJT QZJRKM AL HKHN WHNJP AT HYMR LPNJ JHWH
LRZNKM MMHRT HSBT JNJPNW HKHN (Leviticus 23:10-11)
This is understandable that the congregation is thus commanded to bring Omer of first fruits of harvest to priest, and the priest then HJNP (“waves”) this before God, acceptably; on morning time after Shabbath priest thus JNJPNW (“waves”) that. Thus is approximately this legislation of wave offering comprehensible; and Readers should specially read and ponder the details of the modern Tanakh translation, as this is one important legislation of the Torah. Thus we consider in more detail what is such NPH activity that is so central for this “wave offering”. The consensus of BDB renders TNWPH as “swinging, waving and wave-offering” (BDB 632 quite detailed comments its meaning that “oft. term. techn. in P (H), of rite in which originally the priest lifted his share of offering and waved it, i.e. moved it toward altar and back, in token of its presentation to God and its return by him to the priest”). However, this consensus in BDB 631-632 ALSO tells to Readers that the verb NPH is in Hebrew Bible often written in meaning noticing “swing, wield, wave”, specially “wield, move tool to and fro in using it”; and thus could the NPH notice use of a TOOL over materials, e.g. over stones. Interestingly, Isa 10:15 thus notices wielding a rod SBT (KHNJP SBT WAT MRJMW). Thus we recognise that the legislation of Leviticus 23 concerning “wave-offering” is for current discussion specially interesting because this ritual of “wave offering” is specially legislated with NPH verb that importantly often in Hebrew Bible is recognised (in current consensus) to notice waving some tools. Thus we little more consider what, then, might be such Omer in those Old Testament times; and at the same time we fully remember that this legislation of the Torah is also in current Rabbinical rulings and Talmudic traditions also considered. The consensus of BDB (771) notices two meanings to this Omer. FIRST, the Omer may denote sheafs; and this rendering is followed by the Tanakh translation (and from the day on which you bring the sheaf of elevation offering- the day after the shabbath- you shall count off seven weeks, this rendering in Tanakh the Lev 23:15; and Tanakh rendering Lev 23:10b-11a in words: you shall bring the first sheaf of your harvest to the priest. He shall elevate the sheaf before the Lord for acceptance in your behalf). However, the BDB consensus ALSO recognises that in Old Testament such Omer more specifically notices measures (thus e.g. in Exodus 16), and thus clarifies meaning of Omer referring to Arabic GAMR that can notice small drinking cups and bowls (BDB 771). Thus we can now easily notice that in such ritual of wave offering the priest may have somehow hammered metal cups Omer brought to the priest. It is worth considering that Arabic (AMARA verbs also are in such specific meaning said, to notice reconstructing, restoring and repairing, and in Egypt (AMRA specifically notices repairing and repair works (753); and Arabic Mu(ammar notices someone senior. This Biblical ritual of “wave offering” legislated in Leviticus 23 thus apparently deals with metalwork and that priest somewhat fixed or repaired (or improved) such small cups Omer; and for doing this the priest apparently NPH hammered such metal cups or bowls. This reference to metalwork becomes even more apparent considering the second stage of wave offering, legislated in Leviticus 23:15ff. Seven weeks after the first offering, Israelites are commanded to bring second time: “then you shall bring an offering o new grain to the Lord. You shall bring from your settlements TWO LOAVES OF BREAD AS AN ELEVATION OFFERING” (Lev 23:16b-17a). Importantly, Hebrew writ states here
MMWSBTJKM TBJAW LHM TNWPH STJM
Importantly, what are specially these LHM TNWPH, the LEHEM TENUFA. Current comprehension describes these as two loaves of bread (lehem) of “wave offering”, thus also is rendered in Tanakh. But now we are noticing that NPH well recognised in Hebrew Bible often notices wielding instruments, and waving instruments, e.g. in metalwork, and the LHM traditionally can notice professional doings of smiths. Thus we notoriously here find in Hebrew Bible apparent legislation concerning
BRING TWO HAMMER MOULDED (TNWPH) CUPS, WORKS OF SMITH (LHM participle)
Indeed, the Omer that Israelites shall bring probably were small cups or bowls; and priest should somewhat repair (or fix and improve) such Omer cups, with some hammering, in front of Lord; thus is written in Lev 23:10-11. And indeed, this Lev 23:16-17 clearly specifies that Israelites shall in this ritual bring two LEHEM TENUFA, two hammered cups of Smith’s work (LHM). This legislation in Leviticus 23 concerning “wave offering” is very important tradition for understanding of ritual activities, especially rituals of smiths, and importantly, this legislation concerning this religious ritual clearly writes the LHM word with NPH that is widely recognised as designating wielding instruments; thus this mention of LEHEM TENUFA in Lev 23:17 is actually very clear statement where LHM word in Hebrew Bible clearly describes works and production by METALSMITHS. And it is also important to consider meaning of Exod 35:22 stating in Hebrew
KL KLJ ZHB WKL AJS ASR HNJP TNWPH ZHB LJHWH
Apparently this statement clearly writes of Kelim vessels and utensils, and notices these as TENUFA, especially golden TENUFA vessels; this importantly emphasises writing of TENUFA to notice metal products. Apparently such Hifil HNJP here quite vividly describes such goldsmith produced Kelim vessels TENUFA ZAHAV- and the HNJP vividly describes here the acts of producing by smiths; and visioning and visual observations in these vessels in bowl divination was in those times also one important ritual.
We thus also remind that among the legislated rituals also important was the “showbread”, in Hebrew mentioned the LHM HPNJM.
We shortly now also notice the importance of the NPH verb denoting practises of wielding instruments and the word TENUFA. Ancient Egyptian document of Papyrus Anastasi I, from the times around 1250 BCE, tells how Egyptian royal messenger had his chariots repaired by iron-smiths in Joppa. Generally scholars comprehend that Egyptian presence in Canaan was increased in period of Nineteenth and Twentieth dynasties, thus appr. 1300BCE onwards; this period is generally comprehended there as Late Bronze Age and beginning of Iron Age, so that such mention of advanced iron work in Palestinian Joppa in Papyrus Anastasi I is one important detail from this ancient period of technological developments. Then important road (Horus Road) led from Eastern Delta towards Gaza, then important Egyptian fort, so that also the geographical detail of mentioning Joppa is quite understandable. And verb NPH in Biblical Hebrew notices wielding instruments. Maybe ancient metalworking of Joppa and Biblical NPH verb are importantly connected, so that Joppa has been repute for their practise of metalwork. Egyptians then had important forts in Gaza, Jaffa, Tel Mor and in north in Beth Shean. This is one important early attestation of iron working in Palestine, in the time of early Iron Age. Egyptian presence in Palestine was importantly doing mining activities; the notoriously large Egyptian TIMNA copper mines South East of Salt Sea have been in archaeological excavations much studied and in scholarly publications much discussed. Some of this abundant Timna copper finds can have been processed then by metal workers of Joppa in the Mediterranean coast.
Now we thus notice one important very early attestation of LHM metalworking by smiths in the Book of Judges. Now we find in Judges 5 the word HLM in Hebrew Bible importantly in meaning noticing “hammering”; the HLM is with the letter HE written, and usual scholarly consensus comprehends descriptions of Jael’s doings to notice some “hammering”; Hebrew Bible writes in this archaic poem of Judges 5 the HLM word to describe such doings by Jael. Now this scholarly and churchly wide consensus of so translating the HLM word in this archaic poetry of Old Testament is apparently one truly important motivation that the current study so widely considers the usual Arabic parlance of LHM LAHAMA smith’s professional practises, welding and hammering, being really importantly relevant for some of those numerous LHM mentions in Hebrew Bible. Apparently are the LHM in Hebrew, Arabic LAHAMA and this Hebrew HLM word closely related- and importantly, the wide consensus (scholarly and churchly) does currently and traditionally comprehend that HLM verb in Judges 5 as denoting “hammering”. Thus, referring to the usual Arabic meaning of LAHAMA denoting welding, hammering and smith’s practises here in this study we merely are building upon and little developing the traditional consensus (scholarly and churchly) in translating the HLM in Judges 5! This is apparently very important motivation for thus more considering the LAHAMA verb; and notoriously many Biblical statements thus become revealed being references or descriptions of practises of smiths, welding, hammering etc. Thus we consider now some writings in Judges 5 that notices how Jael smote Sisera
Her hand reached for the tent pin (JDH LJTD TSLHNH)
Her right for the workmen’s hammer (WJMJNH LHLMWT YMLJM)
She struck Sisera, crushed his head (WHLMH SJSRH MHQH RASW)
Smashed and pierced his temple (WMHZH WHLPH RQTW)
Here is noticed Tanakh translation of this Judges 5:26. This is archaic poem from early times and thus notoriously difficult to render. But in these quoted words is well reflected current scholarly and churchly consensus to render the HLMWT word with “hammer” and verb HLM with “to hammer or to strike with hammer”. (The prosaic narrative of this episode in preceding 4:21 writes quite differently the Hebrew verb TTQY; whereas this poem writes WHLMH). Of course, the HLM word notices in Hebrew Bible also dreams and dream visions; and this is archaic poetry. Difficulties in somehow rendering this to modern Readers is emphasised referring to the Hellenistic Greek renderings, where Mss Vaticanus and Alexandrinus in rendering this Judges 5:26 write quite differently, stating
TEEN KHEIRA AUTEES TEEN ARISTERAN EIS PASSALON EKSETEINEN
TEEN DEKSIAN AUTEES EIS APOTOMAS KATAKOPTOON
KAI APETEMEN SISARA, APETRIPSEN TEEN KEFALEEN AUTOU
KAI SUNETHLASEN KAI DIEELASEN TEEN GNATHON AUTOU (Cod. Alexandrinus)
The DIEELASEN here notices some use of nails or pegs; notable is here writing of EIS APOTOMAS KATAKOPTOON for the Hebrew HLM word and the following writing of APETEMEN. This could rather describe some forceful use of chisel; the Alexandrinus interestingly writes of the KATAKOPTOON, notably in Egyptian circumstances where Copts were prominent. The we proceed to consider the rendering of Codex Vaticanus that here states
KHEIRA AUTEES ARISTERAN EIS PASSALON EKSETEINEN
KAI DEKSIAN AUTEES EIS SFURAN KOPIOONTOON
KAI ESFUROKOPEESEN SISARA, DIEELOOSEN KEFALEEN AUTOU
KAI EPATAKSEN, DIEELOOSEN KROTAFON AUTOU
Importantly, Codices Vaticanus and Alexandrinus here write similarly of DIEELOOSEN or DIEELASEN, thus describing piercing with some nail like peg or chisel. But the Codex Vaticanus here clearly writes of the SFURA hammer and doing hammering ESFUROKOPEESEN, whereas the Codex Alexandrinus renders those EIS APOTOMAS and APETEMEN (that notice more use of some chisel- but the SFURA is quite usual designation of “hammer”, thus in Codex Vaticanus). Readers not so often considering studies of ancient Bible translation here find an interesting glimpse to the ancient varieties of rendering Hebrew Bible into Greek. This statement is archaic and quite difficult to translators; and here we follow now the wide scholarly and churchly consensus that here HLM is comprehended to notice “hammer and hammering”. This old poetry being included in Book of Judges that much describes later bronze age and early iron age, such notices of “hammering” HLM in Hebrew Bible are important. This is also importantly compared with the LHM written in this poem in 5:8 that states
AZ LHM SYRJM MGN AM JRAH WRMH BARBYJM ALP BJSRAL
Tanakh renders this in words:
Was there a fighter then in the gates?
No shield or spear was seen
And another usual modern rendering finds here question if then was war in the gates. Apparently thus the LHM word has been much pondered by the Tanakh translation Committee. Now it is worth noticing that this LOHEM can notice a smith and their important metal products, the shields and spears. Importantly, this is followed by BARBYJM. Normally translations render noticing here forty thousand (forces) of Israel. But now we continue noticing that the Judges 3 specially notices smith JEHUD being Yemenite, thus apparently of Arabic origin and bringing Arabic metal working technologies for deliverance of people. Thus we also here reading this ancient poetry of Judges 5 notice motivated main tenets that:
there was LOHEM smith in gates; important products shields and spears are noticed; and this LOHEM is noticed being one of there resident Arabs (BARBYJM); thus this archaic poem of Judges 5:8 notices Arabic metal workers LOHEM there resident and their important products shields and spears; and notoriously, this poem concludes with words ARBYJM SNH that may echo designation of Arabic Sinai area.
Second, this archaic poem of Judges 5 is also notably important for discussing early iron production from meteoric iron. We discuss more details of BRD barad meteorites and meteoric iron in the second Chapter of the current study; but commenting this poetry of Judges 5 we already now consider HERE some BRD mentions. Currently is in Hebrew Bible the BRD usually comprehended as “hailstones” that have been raining from heaven (this meaning is currently also in Arabic known); but regarding also those usual Arabic traditions that notice BARAD metal and iron working, we easily comprehend that BARAD or BRD stones often in Hebrew Bible notice meteorites, especially because early iron was produced of meteorites (notably, they yield excellent iron because of their containing iron, nickel and cobalt alloy, material that much resembles alloy for modern steel production! Producing iron alloy with nickel would have required really advanced knowledge of melting technologies and knowledge of appropriate alloy metals, such as nickel. But such alloy was readily present in meteorites and yielded very good iron, or steel). Importantly, in Hebrew Bible BRD word is almost similar with BRK word because of similarity of Dalet and Kaf letters in end of words. Notably, THIS detail appears also in this archaic poetry of Judges 5! This is of course somewhat understandable because times described in the Book of Judges was Early Iron age in Israel; then the metal, its production methods and nomenclature were merely developing there! Judges 5:24 writes
TBRK MNSJM JYL and MNSJM BAHL TBRK
Usually these are comprehended as pual forms of BRK (bless) verb and thus rendered as noticing that Jael was more blessed than other women there. This writing of TBRK now can have been during millennia of copyists and editors been (un)intentionally confused with BRD; the following statement of 5:26 so clearly here writes of HLM, thus hammering and use of HLMWT device, apparently some hammer. Thus we find here specially motivated to consider here ancient description of production of meteoric BRD BARAD iron, reading that
TBRD MNSJM JYL and MNSJM BAHL TBRD
Apparently, in that tent, Jael prepared BARAD meteoric iron products with other workers
Interestingly, this tent AHL rather seems to be some ancient workshop of early smiths. Also is interesting to read in this poem the Judges 5:19b-20 describing
BZY KSP LA LQHW MN SMJM NLHMW
Comprehending the LHM noticing LOHEM activities of smiths, this emphasises that smiths were producing of that coming from heavens, the heavenly metal or meteorite iron.
Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0tag:blogger.com,1999:blog-7491427772177971922.post-67265316238333401322013-07-04T10:48:00.001-07:002013-07-04T11:08:17.804-07:00Study of iron in Bible, BY PASI K POHJALA, PART OF RECENT BOOK VERRE ET BIBLE 16, OF JULY 2013, BY PASI K POHJALAMetals in Bible, Old Testament and New Testament. Iron, Magnets and Compass.
Study by Pasi K Pohjala 03 JULY 2013. VERRE ET BIBLE SIXTEEN, progressing second edition
Metals are in our current lives very important, especially steel and iron; those iron engine driven steel boxes- the automobiles- transport us every day to our working places and different events. Many of our everyday utensils are made of steel, or some other metals. Only since some fifty years various plastic materials have been developed and become usual; various high quality composite materials are currently becoming more and more widely in use. But mostly we still live currently very widely using iron and steel in our devices and products. Everyone remembers also the importance of iron and steel in building many war equipment, only recently have different alternative materials in that strategic field become more in use. Modern tanks are mostly made of steel; and ancient war axes and swords were made of some iron- technological difference is enormous, but the material is in both iron or some specific iron alloy. Modern harvesters are mostly made of steel, and ancient iron sickles were then very important then ancient high technologies. Material is- iron. In our current very developed culture and developed societies we still much use various iron products in very central uses. Iron is important. However, in considering times of transition from bronze age to iron age it is important to notice that only quite advanced iron products (or steel) are definitely better than bronze products- considering large scale use of iron (and steel) in ancient societies this is quite important detail, especially recognising difficulties of iron working and developing improved methods.
1. Descriptions of Smith’s working with LHM words; and Bethlehem notices Smith’s workshop
Thus we begin our study of Bible and metals in Bethlehem, the Smiths’ house. Readers are of course well acquainted with often presented ideas interpreting Bethlehem as “house of alimentation or house of bread”, this reflecting currently usually accepted lexical interpretation of the Hebrew Aramaic LHM. However, the site of Bethlehem is in the Judaean mountains and not at all especially fertile agricultural site, at all resembling the fertile coastal Plain of Palestine of Levant. Readers now certainly are well aware how usual LHM words in Hebrew Bible actually are; notices of letters are here especially important. The LHM written with Heth letter finds the lexical meanings in OT lexica being the LHM words and the H letter written Heth, the words noticing alimentation, food; and that verb Lahama notices in Hebrew Bible to fight, do battle (BDB 535); and the noun Milhama (the H letter written Heth) notices wars and fights in Hebrew Bible according to current consensus. But all Readers of Hebrew Bible are also well aware that Hebrew Bible writes numerous LHM words where the H is with the consonant He written- and then the meaning is notably different: in Hebrew Bible the numerous and usual LHM words with He letter written usually are comprehended being L-HM, the preposition L “to, for” with the pl.3. –HM; and these usual LHM words in Hebrew Bible are thus comprehended as meaning “to them or for them”. But also Rabbinical interpretation of Hebrew Bible often make Midrashic interpretations of numerous Old Testament statements also noticing meanings if letters He and Heth are interchanged. HERE such questioning of interchanging Hebrew consonants He and Heth in pondering meanings of LHM words becomes TRULY COMPREHENSIVE and notably interesting study of Hebrew Bible, because the LHM word with He “to them, for them” are in Hebrew Bible really numerous! Readers are well aware of this notorious situation in reading Hebrew Bible- and this question of LHM words in Hebrew Bible becomes fundamental and very substantial questioning in reckoning that Arabic usual tradition comprehends LAHAMA word to denote activities of smiths! Arabic relatively usual tradition designates with LAHAMA word to mend, patch, weld or solder, thus noticing also important activities of smiths! This questioning of reading of LHM words in Hebrew Bible thus presents truly fundamental and huge challenge- LHM words in Hebrew Bible are truly numerous (when LHM written with He or Heth letters are noticed) AND when we reckon that Arabic USUAL tradition comprehends LHM LAHAMA to designate activities of smiths. We consider now also SECOND enormously important detail of Hebrew Bible that is in this discussion immensely important. Very usual divine designation in Hebrew Bible is the ELOHIM, written in consonantal script ALHJM (where the H letter is the He). This ALHJM is usually vocalised comprehending the word as masc. plural form, with the –im ending, obviously supported by numerous occurring construct forms; but fundamentally, the ALHJM similarly can be vocalised EL-LOHEM and this indeed notices the DIVINE SMITH, GOD WHO IS PRACTISING ART OF SMITH, and Divine Warrior who is in warfare using such special weapons!) Yes, this is the case and this study later considers also some Biblical statements clarifying the doings of EL-LOHEM, the divine Smith. It is also worth to emphasise that the lexical meanings of Hebrew currently do not recognise to LHM words meanings of “smith” and “practise art of smith”; but, importantly, quite similar Hebrew HLM in some Biblical statements IS in current translations and lexica well recognised with meanings to smith, and to hammer (see e.g. the consensus summarised in the BDB 240). This (in current scholarly consensus well established) meaning of HLM in Hebrew Bible denoting smiths and doings of smiths apparently actually enormously emphasises that the usual Arabic tradition of comprehending LAHAMA to notice smiths and activities of smiths really shall be compared with LHM words in Hebrew Bible! Considering ELOHIM and BETHLEHEM in Hebrew Bible we centrally consider important mentions of Smith and practising profession of smiths in Bible. We shall now see that surprisingly often Hebrew Bible writes interestingly of smith, profession of smiths and the Divine Smith ELOHIM.
We now promptly start noticing in the New Testament famous Confession of Peter, according to Matthew 16:13ff. The well preserved Greek Gospel tradition of Matthew 16:18-19 writes
EPI TAUTE TE PETRA (dat) OIKODOMESOO MOU TEEN EKKLESIAN KAI PULAI HADOU OU KATISKHUSOUSIN AUTEES DOOSOO SOI TAS KLEIDAS TEES BASILEIAS TOON OURANOON
This Confession of Peter is theologically important and traditionally comprehended to establish the status of Peter; and now we not at all question such theologically important details; rather we now notice that here are TAS KLEIDAS noticed also referring to OIKODOMEIN building. Firstly, it is worth noticing that this statement is well understandable if the EPI omitted; then the dat. TAUTE TE PETRA OIKODOMEESOO would rather present this rock as special instrument, probably some hammer, for building the congregation; however, the EPI with dative notices rather foundations, making foundation of that congregation upon that rock- but it is worth noticing that such smaller detail EPI can have been in some early stage inserted in this text. The KLEIS in Hellenistic times could notice also NAILS; and such were becoming more in use in building activities in those ancient times when use of iron products slowly became more usual. Comprehension of these KLEIS denoting NAILS is here clear, because here is written concerning OIKODOMEIN building activities and noticed how Peter could DEOMAI attach and fasten and LUO release (Matt 16:19) (or with instrument Peter or stone-hammer the nails could be well attached). We currently now must really recognise that in those earlier times metal or iron nails were indeed VERY precious and rarely used and this statement describes then very advanced building methods! Production of iron nails was in the times of Jesus and early Christians done by smiths, tediously hammering (and welding) pieces of iron sufficiently heated in the furnace of smith. Readers shall remember that good iron nails were in those times very precious products of those smiths and thus highly esteemed; readers should remember that production of iron by smelting then was only gradually being developed (according to current scholarly comprehension), so that iron nails were then important and very precious products tediously and with much skill hammered by smiths. Actually difference between nails and keys&locks in those times was quite small- then usual KLEIS were something which served for closing, such as bars and bolts or some iron sticks; for reading this statement of KLEIS it is really important to consider technologies usual in THOSE times and reasonably accessible to Jesus and his first followers- such were some iron sticks little differently hammered and used as nails and bolts etc. (It is worth here also to recognise Matt 26:51-52 where Jesus explicit discourages one of his followers from using sword for defending him; in those times iron swords were other important iron products- and we read much detailed descriptions of various campaigns of warfare in Palestine in those times, extensively and in much detail described by the historian Josephus). We thus read here in Matthew 16:18-19 very interesting statement how Jesus gave to Peter some NAILS and spoke of OIKODOMEIN building activities and recognised how Peter thus could securely fasten and attach (DEOMAI) and release (LUO). Jesus thus introduced Peter to some then very advanced building technologies, use of nails in building for making secure and good work. (New Testament Gospels also comprehend the KLEIS word also in meaning “lock” and “key”, thus clearly in Matt 23:13 complaining how Pharisees have “closed or locked” the kingdom of heavens and HUMEIS GAR OUK EISERKHESTHE OUDE TOUS EISERKHOMENOUS AFIETE EISELTHEIN that apparently specifies in THIS context of Matt 23 this KLEIOO to denote “closing” or “locking”, especially thus preventing EISELTHEIN entering; and similar meaning we find in Lukan parallel Luke 11:52). Thus it is worth to remember that 1 Peter 2 writes of building
PROS ON PROSERKHOMENOI LITHON ZOONTA HUPO ANTHROOPOON MEN APODEDOKIMASMENON PARA DE TEOO EKLEKTON ENTIMON KAI AUTOI OOS LITHOI ZOONTES OIKODOMEISTHE OIKOS PNEUMATIKOS
New Testament Gospel tradition specifically presents Jesus having been a builder, thus Mark 6:3
OUKH OUTOS ESTIN O TEKTOON O HUIOS TEES MARIAS KAI ADELFOS IAKOBOU KAI IOSETOS KAI IOUDA KAI SIMONOS
For considerations of New Testament textual criticism we now notice the important variant O TEKTONOS HUIOS that would notice Jesus as the son of a builder rather than specifying his own profession as builder- but this variant is supported by quite few Mss and is possible attempt for harmonising (and the important witness of P45 is somewhat unclear, videtur). Importantly, in those times often fathers taught their profession to their sons, so that both descriptions importantly indicate that the profession of Jesus of Nazareth was builder. Matthew 13:55 writes that
OUKH OUTOS ESTIN O TOU TEKTONOS HUIOS OUKH E METER AUTOU LEGETAI MARIAM KAI OI ADELFOI AUTOU IAKOBOS KAI IOSEF KAI SIMON KAI IOUDAS
And the version of Luke 4:22ff is somewhat different; understandably the Gospel writers (or their final redactors) have expressed some important details of their comprehension of Jesus of Nazareth in describing their narratives importantly in slightly different wordings. But in the narrative of the earliest Gospel Mark and the Gospel of Matthew becomes very clear that Jesus himself was carpenter or builder in his profession. One of then advanced and important building methods was the practise of using NAILS in building for joining some logs together, so that it is really logical to comprehend that Jesus gave NAILS to Peter and somewhat clarified their use in building to make stable and lasting constructions.
Apparently the Matthew 16 is one important statement in histories of Simon Peter and interestingly emphasises introduction of technological developments to Simon Peter, the carpenter Jesus giving to Simon Peter some nails for OIKODOMEIN building activity and advising concerning making strong and lasting joining with such nails. Recently in my Pasi K Pohjala’s Verre et Bible 9 published in May 2011, I have commented also the narrative of Luke 5:1-11 concerning Jesus calling the first followers; also in this narrative Simon Peter appears very prominent. Apparently this scene describes professional practises of the first followers of Jesus; they were fishermen and apparently were doing their fishing from some rafts composed of straws of reeds- we really should remember that timber is there very precious and maybe could not be afforded by ordinary inland fishermen and technologies of building raft or boat of timber were known only to few professionals; but rafts of reed in those regions were widely in use in lakes and rivers. And certainly, building any wooden boats is quite difficult and required special skills and specialist builders. “Notoriously, Jesus was son of carpenter who in his usual profession knew much of building of wood, thus one improvement brought by Jesus to these fishermen could be that Jesus helped the followers to build wooden boats and thus made their professional liver much safer” (Pasi K Pohjala, Verre et Bible 9, of May 2011, p.36; thus commented in the Chapter 5 “Luke 5:1-11 describes reparations and use of floating rafts of bundles of reed in history of calling first followers, and Simon becomes life restorer (resuscitation)”). We thus now recognise that comprehensibly, also Matthew 16 describes how Jesus introduces to Simon Peter some then important building and construction techniques, use of nails (iron nails) for making strong and lasting constructions. The ancient technological knowledge of Simon Peter is praised also in Johannine traditions. John 21:7-8 notices that this professional fisherman Simon Peter knew how to use life vest, or some ancient float, before jumping into the lake (TON EPENDUTEN DIEZOOSATO), this more commented in my Verre et Bible 9, Chapter 5 “Gospel of John 21:1-14 describes magical practises of Simon Peter: fishery and reflected visions on surface of lake, glass and mirror” (pp.29-34). Interested Readers find more detailed study in my Pasi K. Pohjala’s Verre et Bible 9 “Bible, Boats and Divers. Gaulos Ships Gola Settlements, Reqem Nabatean Trade Empire of Purple Argaman. Raising Dead by Resuscitation. And Capernaum (Kefer Nahum) Seafaring” (May 2011, consisting of 131pages), written by me Pasi K. Pohjala.
We thus continue our Biblical study considering some details in the narrative of birth of Jesus in Bethlehem. This narrative is of course philosophically very fundamental for the notion of incarnation and virgin Mary- these are fundamental notions for Christian faith and we do not at all consider these details. Rather is now interesting to consider a much more mundane and everyday detail in the birth narrative, namely descriptions of the place of birth of Jesus. Luke describes in those days of coming of larger crowds to Bethlehem that there was no place for the Holy Family in the local inn; thus¨is noticed
KAI ETEKEN TON HUION AUTEES TON PROOTOTOKON KAI ESPARGANOOSEN AUTON KAI ANEKLINEN AUTON EN FATNE DIOTI OUK EEN AUTOIS TOPOS EN TOO KATALUMATI (Luke 2:6)
Now these words are apparently important in this narrative of Luke, because almost same words are repeated then in the statement by the angel to the frightened shepherds
KAI TOUTO HUMIN TO SEEMEION, HEUREESETE BREFOS ESPARGANOOMENON KAI KEIMENON EN FATNE (Luke 2:12)
Luke apparently emphasises specifically these words (or possibly quite early churchly editing has very successfully produced such emphasising)
KAI EELTHAN SPEUSANTES KAI ANEURAN TEEN TE MARIAM KAI TON IOSEF KAI TO BREFOS KEIMENON EN TE FATNE (Luke 2:16)
These words motivate widespread Christian practise of Christmas celebration, building the Nativity Scene where child Jesus is endormant in the crib. The Nativity Scenes are beautiful manifestations of Christian faith and beautifully express the incomprehensible mystery of Incarnation, fundamental to all Christians and in much detail discussed and debated in Early Church and dogma. Now we, however, notice the small but interesting detail of the place EN FATNE where child Jesus is resting. Usually thus is depicted in the Nativity Scenes some crib filled with hay. But we should consider that in Biblical Hebrew word PTS notices shattering and in Mishnaic times and thereafter often notices hammering (see e.g. J 1155; thus modern French word PATISSERIE thus has quite interesting etymological history; both smiths and bakers are of course professional specialists of using heated ovens and furnaces; and regrettably, some croissants quite resemble some products of smiths or pieces of charcoal thrown from their furnaces). We thus are more considering that this EN FATNE actually is some furniture in Smith’s workshop- indeed, Gospels tell that for the Family there was no place in the local inn of Bethlehem. Also it is much worth considering that in Judaean mountainous areas night times are usually quite cold, so that Smith’s workshop at least was somewhat warm place to give birth and thus is quite comprehensible that Joseph could have then searched place in some corner of Smith’s workshop so that the place at least would be somewhat warm! Certainly Joseph tried with best efforts to take care of Mary and thus tried to arrange warmer residence! In the narrative by Luke, we thus find one more important indication of the special role of this EN FATNE. In the narrative of Luke, the heavenly angel declared the special sign to the shepherds that they would find HEUREESETE BREFOS ESPAGANOOMENON KAI KEIMENON EN FATNE. But in those days, the town Bethlehem was specially full of people- should the shepherds then run around the whole town looking for a newborn baby resting in a manger? Remembering that the town indeed was full of people arrived there for the command of bureaucracy, there may have been during that night numerous newborn babies. How could the shepherds find that specific child whose birth the angel announced to them, BREFOS ESPARGANOOMENON KAI KEIMENON EN FATNE. Apparently these words thus themselves actually clearly specify also the place where the shepherds were expected to seek for the newborn child- thus is the EN FATNE apparently quite specific terminology; and this seriously motivates considering that this EN FATNE notices Smith’s workshop. In town Bethlehem there were in those times only small number of smiths, so that apparently these shepherds were by these angelic words very precisely guided to seek for the Child in specific locations, in a workshop of Smith. And recognising the LAHAMA word noticing working of smith, we thus actually very logically find that Jesus indeed was born in BETH-LEHEM or BETH-LOHEM, in workshop of Smith.
Important detail for reading Coptic Bible is that there THILIME often appears to designate “Jerusalem”, this place name THILIME apparently notoriously similar to BETHLEHEM; this notorious detail shall in the current study of Metals in Bible also be somewhat studied especially because the KOPTO in Greek specially denotes many activities of smiths, welding and hammering. Already I have emphasised in my recent writings that in ancient world there were numerous “Jerusalem” safe havens and safe harbours, numerous MURSAHA safe harbours (still remembered in names Marseille, Pireas, Barcelona and numerous MERSA harbours of Mediterranean region); these are important in ancient trade networks. And in the current study of Metals in Bible now we shall notice some Coptic mentions of THILIME that apparently resembles Bethlehem, workshop of Smiths, or ancient industrial quarters where smiths were working. We easily recognise the importance of THILIME considering role of BETHLEHEM in Bible and remembering Arabic LAHAMA tradition where the word usually notices workings of smiths. We shall recognise that many of such ancient more affluent settlements were places of safe harbours AND that those settlements usually had also large industrial quarters where, among other professions, the smiths were doing their important practises.
We make also some interesting notices concerning the Birth narrative. Now is found reasonable to comprehend that actually Jesus was born in some stall or shed that was part of the workshop of the Smith, such was the Beth-Lohem. This does not change usual comprehension of the Birth Narrative, except little specifying that the shed or stall probably was part of workshop of Smith; but this is quite interesting detail. The Greek Gospel Mss tradition well writes of the EN FATNE of the place where Mary placed the newborn child Jesus. It is now also worth noticing that in Greek Mss difference of RATNE and FATNE is very small and easily could letter R be changed to letter F by slight stroke by some early copyist or editor; the FATNE noticed cribs and mangers and was more well known to wider Hellenistic Greek speaking audience. Also some early Mss can have written the letter F or R somewhat unclearly so that readers were questioning which of those letters actually there was written; and for fluent Greek speakers apparently it was easier to read more widely known Kim Limnellhttp://www.blogger.com/profile/08077611514879854637noreply@blogger.com0