WHERE IS YOUR LOCAL JERUSALEM? IN OLD TESTAMENT “JERUSALEM” OFTEN IS NOUN FOR SAFE HAVENS AND SAFE HARBOURS, NOT NAME OF ONE CITY (VERRE ET BIBLE 15) A Biblical Study of Old Testament, By Pasi K. Pohjala , January 28, 2013 Studying Old Testament statements concerning Jerusalem we first specify precisely the topic of this study. Thus we first notice questions of orthography: in the Old Testament this name is almost always written as JRWSLM; only in few statements is the variant JRWSLJM written (thus in 1 Chron 3:5, 2 Chron 25:1, Esther 2:6 and Jer 26:18). In the Greek Septuagint translation is written of IEROUSALEEM, and Greek New Testament writes of HIEROSOLYMA. And in cuneiform equivalents is of URUSALIM and URUSALIMMU written. Especially important now is to notice ideas concerning etymology of this name; in the scholarly consensus, at least among Editors and Editorial Board of the TDOT, this question is now solved in favour of finding JRH word, stating “etymologically, the name may mean something like ‘foundation’ (JRH I yara) of the God Shalem. This would be a pre-Israelite name” (thus Editor Helmer Ringgren in Art. Jerusalem in TDOT VI). Everyone knows well that discussions concerning “Jerusalem” is of quite importance for Biblical religion, so that Scholars and Editorial Boards of thus important co-operations as TWAT (in English translation this is the TDOT) have discussed and pondered this question profoundly. Thus it is important to notice that the little older large Scholarly consensus result is reflected in BDB article of “Jerusalem” (BDB 436, the BDB is founded upon the work of Gesenius, translated by Robinson and thereafter developed noticing much progress of Scholarly discussions) where is concerning etymology listed possible derivation from JRH “foundation of peace” or “foundation of Shalem” but ALSO in the BDB concise article is noticed scholarly tradition of finding the derivation from RWS words: JRWS SLM “possession of peace” or “Salem’s possession”. Currently in the important TDOT dictionary now the scholarly consensus more prominently emphasises the derivation from JRH “founding”. And Marcus Jastrow does not make any special references to etymology of the name “Jerusalem” (Jastrow 595), but in this Dictionary the name Jerusalem is mentioned after JRWSH that means “conquest, taking possession” and “inheritance, heirloom”; and after “Jerusalem” the Dictionary writes of JRWTA “conqueror, heir” and “conquest, possession” (Jastrow 595); this suggests to the Readers more referring to RWS words. These now may here represent current more widely represented scholarly comprehensions of the etymological origination of the name Jerusalem, reflected in the widespread scholarly opinions as recorded in the TDOT, BDB and Jastrow’s Dictionary. Many of best current and past Biblical Scholars and many religious leaders have written extensive books and articles concerning Jerusalem: indeed, enormous number of books and articles in huge number of languages and religious groupings have been written concerning Jerusalem during hundreds of years, and even numerous are well researched bibliographies. Important question thus is to consider what the Jerusalem then may refer to. Usually of course is considered that Jerusalem refers to one city, the city that is capital of current Israel and that was founded in Israelite rule as the capital of Davidic kingdom. This study, however, studies mentions that strongly argue that often the Biblical mention of Jerusalem does not refer to ONE city (as usually is thought)- this study argues that in Bible many mentions of Jerusalem rather occur as general NOUN, the noun meaning safe harbours and safe havens and safe anchorages. For Readers might this comprehension sound quite surprising, regarding that the current city Jerusalem is inland in the mountainous Judaea and that no other major city with that name is currently known. How could thinkably Jerusalem be thus comprehended? But we find surprisingly easily important and even contemporary support for such argument. We should well remember that Old Testament does know actually quite much of realities of maritime trade and ancient seafaring, also according to the currently widely accepted translations (English RSV, NRSV, King James’ Bible and other modern translations in main European languages); world of seafaring and sailing is to some extent indeed known in Old Testament, according to widely accepted comprehensions. But Jerusalem? Let us first remember the ancient and important Mediterranean busy harbours Marseille and Barcelona. Everyone of course quite often in casual contexts talks also of these well known and busy cities. But studying their names surprisingly reveals these names as close parallels to name Jerusalem. Name Marseille includes the M-R-S, clearly possible noun formation of root R-S, and reference to EL (usual designation of God, also in Bible and Semitic traditions). Name Barcelona is currently really famous in whole world and especially amongst followers of top football; but attentive reading of name Barcelona reveals in this name interestingly R-S and SELN (that is actually really close parallel to SALEM or SELEM). Every Reader well knows something of Barcelona and Marseille and easily now finds these names as close parallels to name Jerusalem. And looking in southern Mediterranean coast, we find there still currently existing and also prospering harbour cities MERSA or cities whose name include this MERSA (thus in the Arabic-speaking coast of South Mediterranean coast). We of course remember that from times ancient, Phoenician sailors sailed across whole Mediterranean sea and established settlements also in Western Mediterranean areas, even in Spain. It is quite worth considering that the busy and prosperous harbour city of Athens of Greece is PIREAS, also in this name of thus important harbour is the R-S element found. Historically worth considering is also that Apostle Paul was native of Tarsus and missionary journeys of Apostle Paul in Eastern Mediterranean were to many important harbour cities of Eastern Mediterranean. Pauline Christianity of Gospel of Jesus was spreading in many ancient harbour cities of Eastern Mediterranean, and seriously worth emphasising is also that Bible knows the Joshua-Jesus as the Joshua Son of NUN –indeed, NUN is in Egyptian religion designation for the Waters, the Primeval Seas and Deeps. And in front of the harbour of ancient megalopolis Alexandria was the island PHAROS- and the lighthouse of PHAROS was considered as one miracles of ancient world. We remind the Readers also of that the Quran Sura HUD indeed notices MURSAHA as harbour. In reality of Catholic Europe, we remember that Order of St. John of Jerusalem, or the Hospitallers, was anciently indeed a major naval power in Mediterranean. Thus from many important and quite different religious traditions we find widely well known and surprisingly usual details that clearly suggest this comprehension that JERUSALEM is a NOUN for harbours. We have thus many details both modern and ancient that strongly suggest to seek clarification of “JERUSALEM” by seeing that “Jerusalem” was an ancient NOUN FOR HARBOURS and SAFE ANCHORAGES. It is thus quite worth to read with much consideration how the current TDOT writes of Jerusalem, there also stating “Although the installation of the ark and the building of the temple were acts of kings, the election (9) (footnote 9: H. Seebass BHR bachar TDOT II, 80f.) of Jerusalem as the site of God’s rest and presence was always understood as an act of God’s free will.” (TDOT VI, art “Jerusalem” by M. TSEVAT). This statement by M. TSEVAT- and certainly well in detail considered by the General Editor Helmer Ringgren, he wrote smaller part of that article- is truly notorious. In writing of Jerusalem, here M. Tsevat makes reference to article BHR written by H. Seebass; this is from M. Tsevat really clear reference to matters concerning “sea” because name Seebass translated from German includes reference to “sea” (der/die See) and the BHR refers to SEA when the Arabic usual noun for sea BAHAR is considered (this Arabic BAHAR word for seas is important also for considering many details of the important ancient Cabbalistic BAHIR; we seriously should remember that many ancient Jews were living in regions were Arabic was the usual language). And in this statement of the Jerusalem article in TDOT, the writer M. TSEVAT emphasises Jerusalem as the place where God rested- and this apparently alludes to idea that a harbour and an anchorage is place where ships are resting. Of course this writer M. Tsevat in writing the article keeps to the current comprehension that Jerusalem indeed refers to one city, that in current Palestine, but such very clear allusions to considering matters of sea and seafaring here in the TDOT article are truly thought-provoking! Considering Jeremiah 32:8 is also important, because there is JRSH word written (BDB 440 “possession, inheritance”, of JRS). In this statement the semantic field of JRSH is interesting for current study, here is written that BARZ Binjamin KJ LK MSPT HJRSH WLK HGALH QNH LK Here are letters JRSHWL written that is almost the name Jerusalem, or some orthographical variant of name Jerusalem (if we consider grammatically the name containing plural masc, this JRSHWLK would be, indeed, form of “your Jerusalem” with sg. 2 possessive K). This statement writes name Binjamin where reference to high seas JAM, JAMIM is heard; and the word GAL also notices reference to such Phoenician usual ships that in Greek were famously called GAULOS boats. Here this text writes of purchasing some area of land. NOW we importantly find that this well can have been in Book of Jeremiah 32 description of purchase of place for anchorage or small private harbour, or place for boat shed, reading JRSHWLK as “your Jerusalem”. Really, this semantic context very strongly writes concerning matters of sea, Binjamin and GAL or Gaulos boats. We apparently render: TRANSLATION: please, purchase in area near to sea (area of Binjamin) that small harbour place for you (HJRSHWLK), suitable for GAULOS boats; you have right (Mispat) for that. (translation of Pasi K Pohjala 2013). Details of semantic context here quite clearly specify that here concerned area is actually a small harbour area, so clearly words in this sentence describe matters of sea and seafaring. Thus is considered response to Hanamel son of Shallum (SLM) for QNH LK AT SDJ ASR BYNTWT Prophet Jeremiah is thus offered to purchase field that is in Anatot; it is worth noticing that really this name ANATOT includes reference YNJ that indeed refers to ships and boats (ANJH); and the name well may include reference to THOTH who had important role in Egyptian mythology concerning seafaring, e.g. by ruling winds. It is indeed comprehensible that here considered area HJRSHWLK located in Anatot was actually a small harbour, a nice place for anchorage. (This Jeremiah 32 occurs in such situation that “Jerusalem” was under siege by Babylonians, so that here is notorious word play: the city Jerusalem being under siege and thus dangerous, Jeremiah is encouraged to purchase his own “safe haven” HJRSHWLK). In this text of Jeremiah 32 we also can suppose much specific terminology: this text Jer 32 describes in great detail procedure of making purchase of area: the offer, negotiation, writing the document, sealing the document and taking witnesses, weighing silver for payment, giving the deed of purchase to his secretary Baruch in presence of witnesses, for being included properly in archives. This Jeremiah 32 is widely regarded to be one good detailed description of writing of official documents and documents of purchase and their archival: the terminology is concrete and well reflects official parlance in court of those times. Thus finding here word HJRSHWLK is apparently and clearly then officially used title or noun for “your harbour area” or “field for your landing-site”- we thus observe here that here is not merely described area as “possession” but specifically “harbour area” HJRSHWLK is here discussed. Importantly, the JRSH noun is also in Judges 21:17 written in discussion of matters concerning the tribe Benjamin. Here is written that WJAMRW JRST PLJTH LBNJMJN The PLT in Hebrew Bible notices escaping and being fugitive, so that JRST PLJTH can here well notice harbour place for fleeing or becoming refuge, especially appropriate because name Binjamin here is noticed, referring thus to JAMJM seas. The chapter Judges 21 describes a very difficult episode in history of the Twelve tribes; in the situation described in Judges 21 these words may refer to encouraging some Binjaminites to flee overseas via the JRST PLJTH harbour of fugitives. (We present merely as important speculation that the PLJTH here refers to Philisteans, famously reigning the rich Levantine coastal lands, usually under Egyptian rule, so that here JRST PLJTH could notice that Benjaminites shall reign some “PHILISTEAN HARBOUR”, historically well appropriate. Importantly, the following discussion of Blessing of Moses Deut 33 also presents MWRSH clearly as harbour in Philistean regions.) Apparently the name refers to some connection with seas; thus here may be heard some foundational myth why some ancient Israelites were seafarers and thus travelling around, when others were mostly settled in life of agriculture. This Chapter Judges 21 concludes the Book and is concluded noticing how people of different tribes journeyed to possessions of their tribes. Apparently was situation of seafarers different because they did not have special allotted land areas in their possession but rather practised their profession in sailing in seas; rather were the harbours and safe anchorages for sailors centrally important- and indeed, here in Judges 21:17 are noticed the JRST PLJTH where we encounter the JRSH apparently referring to harbours. Well worth mentioning is tradition of ancient poem in Deuteronomy 33:5 writing TWRH ZWH LNW MSH MWRST QHLT JYQB WJHJ BJSRWN (Jesurun) MLK BHTASP RASJ YM JHD SBTJ JSRAL Traditions of this very old poetry are really ancient and of such times that much precede foundation of Jerusalem capital for Davidic kingdom or times of Jebusites immediately preceding times of foundation of Jerusalem capital. Here in Deut 33 is written concerning Israel. Thus we more freely can trace this very old parlance of MWRST QHLT JYQB, in this statement this MWRST apparently is compared with the Jesurun, noticed that he reigned as king in Jesurun. What do we, then, find here? The Jesurun only seldom occurs in Hebrew Bible, mostly being “poetic name of Israel, designating it under its ideal character” (BDB 448). However, when we consider the almost similar name SHARON (SRWN) we consider area traditionally recognised as the very fertile lowland north of Joppa (ancient major harbour) (BDB 450). Considering the Jod as poetic variant of orthography, we find here reference to reigning king in that Sharon fertile lowlands near to Joppa, something that of course was historically important; and in THIS context of geographically discussing that area near to Joppa is obviously important to talk of HARBOUR, and indeed here is of MWRSH discussed! (This Deuteronomy 33 is the famous Blessing of Moses, in Old Testament formally placed in situation where Israel had arrived near to the borders of the Promised Land and had not yet started conquering that Land- especially, normal historiography regards that in those times the Mediterranean coastal land was inhabited by the powerful Philisteans whom Israelites for considerable times could not win in battlefield for the military superiority of Philisteans. More pondering such questions are special questions of early history of Israel. Who were, exactly, Israelites? Who were those “Philisteans” who reigned those enormously fertile coastal lands? Much of modern research of course does not regard the episodes of Exodus and subsequent episode of conquering the Promised Land even partially as historical descriptions but rather mostly as beautiful and ideologically important mythologies. NOW we merely STOP at noticing that certainly it is appropriate to consider reigning king in those specially fertile Levantine lands Sharon north of Joppa and in those coastal areas certainly is interesting to talk of a harbour- thus is here indeed noticed the MWRST place!! But it is certainly really important that in this ancient Blessing of Moses the MWRSH is actually connected to Mediterranean Levantine coastal region and that in conclusion of Book of Judges the JRSH is clearly discussing matters of seas and coasts, Benjaminites. Apparently in these ancient traditions the JRSH word is much more specific than merely “possession”, it more specifically designates area governed that was actually a good harbour area. We now consider some details in Isaiah 8. Recently the current Writer Pasi K. Pohjala has published more extensive commentary on Book of Joel in the increasingly popular and increasingly discussion generating Verre et Bible publication series, and in this Commentary were much discussed ancient developments of watering and irrigation technologies, arranging channels, conduits, dikes, and narrower irrigation channels; these were much developed from ancient times in Egyptian and Mesopotamian cultures, and in the Commentary of Book of Joel I presented that in Bible such irrigation agriculture is well known and surprisingly much in detail described. Now we notice in the current discussion the extensive description of different waters in Isaiah 8, there is written that “because that people has spurned the gently flowing waters of Siloam Assuredly, My Lord will bring up against them the mighty, massive waters of the Euphrates, the king of Assyria and all his multitude. It shall rise above all its channels, and flow over all its beds, and swirl through Judah like a flash flood reaching up to the neck” (Tanakh translation of Isaiah 8:5-8) In the Old Testament this is one vivid and in its tragic description, regrettably, quite realistic description of often prevailing circumstances in the countries where much dikes and channels were built- those somewhat often tended to break asunder and the following flooding and its devastation is well known in numerous ancient documents from those countries. Such flooding waters are quite violent waters, spreading around and bringing large devastation. Here Isaiah 8 importantly contrasts such waters with silent waters of Siloam. It is thus interesting that Siloam is thus clearly by Isaiah connected with peaceful water; we recognise that also waters in harbour behind the wharfs are such peaceful and calm waters, clearly in contrast with the roaring stormy waves in the high seas just beyond the piers built to protect the harbour (or the natural formations of that style that in the more ancient times were so centrally important for choosing suitable places for harbours and anchorage). Waters of Siloam are silent, calm; and Hebrew Bible states this MJ HSLH HHLKJM LAT and reading the name as Siloam is in Translations well supported. Here Isaiah emphasises that Siloam is place of such silent, calm waters. And in this Chapter Isaiah 8 is studied the remarkable name MAHER-SHALAL-HAZ-BAZ, this is also the name that Isaiah should give to his newborn son, thus emphasised in 8:3. We now remarkably notice that this name includes the MHRSLLH that is also apparent parallel to MURSA, MURSALA and MERSA MERSAHA nouns or a possible dialect variant or orthographical variant to these, thus referring to harbours, especially for including the SLH letters and the following writings specifying that the waters of SLH are calm and silent; and this name also parallels the name Jerusalem. The Siloam is of course usually in this context comprehended to denote the famous “tunnel of Siloam” that directed Gihon waters to Jerusalem; but in this context especially the remarkable name MAHER SHALAL HAZ BAZ being MHRSLLH alerts Readers to consider also matters of harbours whose waters also are silent. In this notorious name MAHER-SHALAL-HAZ-BAZ would thus be possibly referred to harbours whose waters are silent and calm. We now consider descriptions in Ezek 36:2 HAH WBMWT YWLM LMWRSH HJTH LNW We notice here

Dear Readers, today's posts are publishing of my, Pasi K Pohjala's NEW BOOK, Commentary of Bible Book of Malachi, VERRE ET BIBLE TWELVE whose FIRST EDITION TODAY December 18, 2012, is published to ALL READERS for more enjoyful Holiday time, or Christmas time, or Saturnalia time.!!!! (The Book in Word format is of 25 pages, and here today's posts publish the text of this Book VERRE ET BIBLE, of Biblical Navigating with Compass and seeing Lighthouses, in seafaring and land travel!! Happy Holidays to every Reader!!! Pasi K. LIGHT GIVING VIRTUE now specifies much also Philo’s writing of EIS TEEN ARETEES ATRAPON ELTHOON in Migr 128- LIGHT OF VIRTUE DEPICTS TO TRAVELLER THE PROPER PATH, something as if the LIGHT OF LIGHT-HOUSE depicts to sailors. Writing this beautiful and philosophically especially developed interpretation in De Migratione, Philo of Alexandria certainly contemplated also those evening moments when he was arriving at the Alexandrian harbour in the ship so securely guided by the light of the ancient famous PHAROS lighthouse. Every sailor so strictly tries to keep to the proper route indicated by the light of lighthouse, without deviating to right or left- and this is specifically by Philo indicated in writing of ATRAPOS in Migr 140 in words SPOUDAZETO D’ O NOUS MEE MONON ANENDOTOOS KAI EUTONOOS HEPESTHAI THEOO (dat), ALLA KAI TEEN EUTHEIAN ATRAPON HIENAI PROS MEEDETERA NEUOON, MEETE TA DEKSIA MEETE TA EUOONUMA We clearly find that Philo of Alexandria here interprets the ATRAPOS path of travelling of Abraham especially referring to circumstances of seafare and navigating. Actually notoriously interesting comparison to the comparison of virtue with sparks in Philo’s Migratione 123 is found in New Testament Epistle of James. Notoriously, there the discussion is explicit considering seafare and methods of directing ships. Thus we read in James 3:4-6a that EI DE TOON HIPPOON TOUS KHALINOUS…IDOU KAI TA PLOIA TEELIKAUTA ONTA KAI HUPO ANEMOON SKLEEROON ELAUNOMENA METAGETAI HUPO ELAKHISTOU PEEDALIOU HOPOU HE ORME TOU EUTHUNONTOS BOULETAI OUTOOS KAI HE GLOOSSA MIKRON MELOS ESTIN KAI MEGALA AUKHEI IDOU HEELIKON PUR HEELIKEEN HULEEN ANAPTEI Here is wondered that ships can be directed with a quite small rudder where the captain wishes, even if ships are so large and tossed in fierce winds; and so is noticed how even small fire can kindle a huge amount of material. Comparison with the Migratione 123 of smallest remnants of virtue with very small sparks thus is interesting- this writing of Epistle of JAMES here so descriptively writes of steering a ship. Also it is worth noticing James 1:6 writing of a ship being tossed amidst wind and waves; and notoriously James 1:17 writes of TROPEES APOSKIASMA that now is apparently interesting in considerations how ATRAPOS path is depicted and indicated with the light and reflected light from lighthouse that guides travellers indicating the safe path. Notoriously, JAMES 2:1ff describes how people gather to Synagogue gathering, and the 4:13 describes plans of ancient travelling merchants to travel to some town and there do business for some time. In the current study we also notice that Old Testament Book of Malachi 3 so emphasises how ELIAH is to come and do SWB- directing the route (especially we emphasise in this study that ELIAH doing SWB directing is cleverly using compass) and notably the conclusion of this Epistle of JAMES notices coming of prophet ELIAH in 5:17-18 and the 5:19 then emphasises to Readers to keep following the path of truth (ADELFOI MOU, EAN TIS EN HUMIN PLANETHE APO TEES ALETHEIAS KAI EPISTREPSEE TIS AUTON). This writing of Epistle of JAMES 5:4 has really good knowledge of the damned usual practises of rich people in ancient times and in modern times of leaving wages unpaid and thus causing exceeding suffering for workers and their families: James describes how unpaid wages of workers are crying up to heavens, and that this cry frighteningly comes to hearing of LORD ALMIGHTY: IDOU O MISTHOS TOON ERGATOON TOON AMEESANTOON TAS KHOORAS HUMOON O APESTEREEMENOS AF’ HUMOON KRAZEI, KAI AI BOAI TOON THERISANTOON EIS TA OOTA KURIOU SABAOOTH EISELEELUTHASIN. James describes how those rich gather in their stores in times of harvest- but James warns that their riches rotten and are frightening witnesses against such unjust capitalists. We find interesting Philonic interpretation of the episode of the Sea of Reeds in De Vita Mosis 1. For the current study of ATRAPOS paths is notoriously important writing in Moses 1:165-166 where Philo especially notices walking along ATRAPOS path being directed and guided by the famous Pillar of Light that revealed towards Israelites guiding light but towards pursuing Egyptians that Pillar of Light merely appeared as cloud and darkness. Thus we read in 1:165 that EKTRAPOMENOS OUN TEEN EP’ EUTHEIAIS EGKARSION ATRAPON EUROON KAI NOMISAS KATATEINEIN AKHRI TEES ERUTHRAS THALATTEES ODOIPOREIN EERKHETO Philo then re-tells to his audience the Biblical description of the light emitting cloud that guided the path of Israelites in their travel NEFELEE GAR EIS EUMEGETHEE KIONA SKHEMATISTHEISA PROEEI TEES PLEETHUOS HEEMERAS MEN HELIOEIDES EKLAMPOUSA FEGGOS, NUKTOOR DE FLOGOEIDES HUPER TOU MEE PLAZESTHAI KATA TEEN POREIAN, ALL APLANESTATO (dat) EPESTHAI HEEGEMONI HODOU This guiding miracle especially was there to guide Israelites accurately so that they might not err in their journeying (HUPER TOU MEE PLAZESTHAI KATA TEEN POREIAN), and this miraculous cloud-like appearance in day time emitted like sunlight but during night time that miracle emitted light more like from a mere flame; and such light appearance appeared proceeding in front of Israelites in their thus travelling. Thus in their journeying Israelites were following that really not at all erring guide who showed the way. This Philonic Midrashic re-telling of Biblical description of Israelites’ travelling is also of quite much historical importance, because usually in such Midrashic re-telling the description is re-told to audience with such words and references that they recognise from their practises and culture, so that often reading Midrashic re-telling we can quite much learn of really realistic details of life and practises of that particular audience. GREEK KATAIRO NOTICING ARRIVAL IN SAFE HAVEN We notice now more the statement EIS TO HIERON KATAIROUSIN OIA TINA KOINON HUPODROMON of Special Laws 1:69. The Greek KATAIRO noticing arriving to harbour now is notably similar with the KATHAIRO that notices making pure and purifying, and reading KATHAIRO we may remember possible references to usual meanings of KATAIRO, especially considering dialects and the fact that religious texts often include delicate nuances. Importantly, in New Testament writings the KATHAIRO is actually very usual and the KATHAIRO is very important word indeed generally describing the activity of Jesus of Nazareth. Thus New Testament readers always think of the healing activity of Jesus of Nazareth and his purifying people, especially purifying people from their sins. Apparently reading KATAIRO meanings into the KATHAIRO of New Testament would be quite interesting, noticing more how Jesus helped people to safe haven. We also should well remember that KATHAIRO purifying healing as such well could include bringing calmness to bodily states, even somewhat educated healers considering illnesses as extraordinary bodily states and excitation of bodily states so that important for healing was reconstitution of calm and more normal bodily states, thus more according to KATAIRO bringing to calmness, such as ship is brought to safe haven. Importantly, public activity of Jesus of Nazareth began with such KATHAIRO healings. Triple tradition in the Synoptic Gospels tell of healing of a man with leper, in beginning of public activity of Jesus; and in this episode importantly is noticed how Jesus thus encouraged this healed to arrive and encounter a HIEROS priest. This episode thus notices KATHAIRO and encountering HIEROS priest, reminding KATHAIRO, KATAIRO and that HIEROS Temple also is a safe haven. We red Matthew’s version in Matthew 8:1-4 where this healing miracle is importantly the very first action that Jesus did after his central Sermon on the Mount. Thus is this episode Matthew 8:1-4 placed in very important place, noticing the beginning of concrete public activity of Jesus, after his important teaching Sermon on the Mount, written down in Matthew 5-7. Thus this important beginning of Jesus’ public activity told in Matthew 8:1-4 is placed in very important place and this episode thus deserves much detailed consideration. Importantly, this tradition is a triple tradition of Gospels, all three Synoptic Gospels (Mark, Matthew and Luke) telling this episode in beginning of his public activity. We notice that Matthew 8:2-3 writes how the leprous man had encountered Jesus; and then follows KURIE EAN THELEES DUNASAI ME KATHARISAI. KAI EKTEINAS TEEN KHEIRA EEPSATO AUTOU LEGOON THELOO, KATHARISTHETI. KAI EUTHEOOS EKATHARISTHE AUTOU HE LEPRA. This writing centrally considers the KATHAIRO and KATHARIZO. Importantly, the meaning of KATAIRO coming to safe haven and anchorage is actually prominent in THIS context, this episode notices much “going”. Matthew thus continues noticing how Jesus said to this healed HUPAGE SEAUTON DEIKSON TOO HIEREI (dat) KAI PROSENEGKE PERI TOU KATHARISMOU SOU A PROETAKSEN MOUSES The meaning coming to rest and bringing to rest, the meaning of KATAIRO, is now emphasised in noticing HUPAGE SEAUTON, encouraging the healed to GO. Importantly, thus Jesus of Nazareth encourages the healed to GO AND ENCOUNTER THE HIEROS Priest. We now well compare this with EIS TO HIERON KATAIROUSIN OIA TINA KOINON HUPODROMON of Special Laws 1:69 by Philo. Notably Jesus encourages the healed HUPAGE SEAUTON; this is notoriously similar to Philo’s here characterising Temple as safe haven in words OIA TINA KOINON HUPODROMON (Matthew and Mark 1:44 thus write of HUPAGE SEAUTON, this being in MSS well supported, and the HUP-AGO describing movement as the HUPO-DROMON where more is DRAMOUMAI noticed). Also it is quite worth noticing that in Matthew 8 the following healing miracle, healing of servant of the pious centurion, include woeful description of the illness HO PAIS MOU BEBLETAI EN TE OIKIA (dat) PARALUTIKOS, DEINOOS BASANIZOMENOS This Greek statement includes very tragic description of the very serious situation of the servant of that pious centurion noticing BALLOO and BASANIZOMENOS that describe his seriously tragic situation tossing in this illness. This is very vivid description of those violent symptoms of that tragic illness of this servant. Apparently healing of this illness also brought visible calmness to this servant, also this emphasising here considerations of KATAIRO bringing to calmness and peace. Actually the Gospels encourage Readers to consider such seafaring terminology of KATAIRO (bring to harbour or safe haven) in reading THIS healing miracle of KATHAIRO purifying the leprous man. This healing episode namely in Gospels immediately follows very important history of seafaring and sailing, the episode of calling of first followers Simon (and James and John, his companions) in episode describing their profession of boating and fishery. This is told in Luke 5:1-11 and immediately thereafter the Luke 5:12ff describes this KATHAIRO purifying healing of this leprous man, so that readers of Luke’s Gospel certainly consider seafaring terminology such as KATAIRO bringing to harbour still when reading of this KATHAIRO purifying healing. (We also notice such word play in Luke 5:3, Jesus was sitting on board and there teaching, KATHIZO; and also is noticed OOS DE EPAUSATO LALOON of cessation of his speaking.) In the Gospel of Luke this placing of this healing episode immediately after calling of Simon and first followers attests important doings of Luke’s redaction and thus emphasises connecting KATHAIRO purifying and KATAIRO bringing to peace and calmness. (Gospel of Mark 1:14-20 tells this episode of calling first followers and much later 1:40-45 writes this healing episode, so that there connecting is not so clear. Matthew 8 places this healing episode in very important place, the first action after Sermon on the Mount, and there comparison with BEBLEMENON and BASANIZOMENOS in following episode of healing of centurion’s servant emphasise considerations of bringing to calmness and peace in doing healing, thus emphasising KATHAIRO compared with KATAIRO). This is very important consideration, because healing activities of Jesus of Nazareth are described in Gospels as very important and famous part of his activities. Thus we also comprehend here Philonic interpretation of the legislation concerning Lamps on the Lampstand. This describes ancient institutions with edifices for keeping signal lights, for travellers across land and sea; somewhat resembling the enlighted MINARETS. Greek: NAUS ship and NAOS temple- so easy even to modify in Greek Manuscripts word NAUS to read NAOS…etc….

Pasi K Pohjala December 09, 2012 A Study of Biblical Navigation in Seafare and Landroutes- Their Use of Compass and Magnet Study of Old Testament Book of Malachi; Series Verre et Bible The current article considers ancient methods of finding direction for voyages both in seafare and in landroutes. Current Readers of course think of directing travelling with help of maps both land and sea; the even more advanced modern methods of navigating with help of satellites is of course truly recent development. For ancient people methods of navigating and other reliable methods of directing voyages on landroutes were immensely important for realisation of communication between areas, for culture, religion and commerce- well known is how the developed methods of effective communicating was fundamental for reality of ancient states and central governance. Considerations of Hebrew SB words provide many important insights to ancient developed methods of travelling and directing voyages. In the Old Testament the history of Israel leaving from Egypt and travelling towards the Promised Land is in Jewish religion one of the most fundamentally important Biblical histories. Much of scholarly literature has been attempting to reconstruct plausibly the probable route of the people towards the Promised Land; and some scholars have debated even the historical character of such wandering. The current study avoids so difficult questions and notices rather some interesting details of how that travelling is in practical terms described. We notice that the SAB word of Hebrew notices usually to draw water (BDB 980); and many of such meanings have been already by the current Author Pasi K Pohjala studied in studying Biblical descriptions of ancient methods of irrigating and ancient quite advanced technologies of watering and irrigating- these descriptions of watering and irrigating in Biblical high technological cultures were centrally important in Pasi K. Pohjala s recent study of the Book of Joel. However, it is now of central interest that Hebrew SAB words in some contexts noticed magnets (BDB 980). In Jewish religion the TESUBA is very central idea, noticing especially moral returning towards God and divine commandments. Magnets are of course for travellers both in landroutes and in high seas immensely important because of their magical ability of indicating reliably the direction towards north. For the Readers it is needless to say that such possible knowledge of capabilities of magnets in ancient world was immensely important and therefore was a sort of secretive knowledge that was not so loud and clearly propagated to general knowledge. It is well known that in ancient Chinese culture magnets and navigating with help of compass was known, this is in current scholarly consensus well accepted knowledge. But generally scholars find first attested uses of compasses in Mediterranean navigating only in the times of Crusades and thereafter. We should well remember that ancient Arabic seafare already in pre-Islamic times practised continuous and extensive seafares across long distances, even with Chinese. Thus we proceed to notice some interesting and important details in description of travelling in the HEBREW Bible, that certainly also describes very old practises. Especially importantly we notice that use of magnets as compasses is easiest facilitated by placing appropriate magnetic indicator to float in a WATER BOWL. The current Author Pasi K Pohjala has in numerous Biblical studies published in the series Verre et Bible emphatically shown how usual practises of bowl divination, the lecanomancy, were in ancient Israel and usually noticed in the Old Testament. In water bowls, magnified visions were seen, and this has been centrally discussed and studied by Pasi K. Pohjala in previous Verre et Bible studies and translations. In the current study now we continue also noticing that bowl divination could also be performed in order to read the direction towards north in the water bowl acting as compass. In bowl divination, direction towards north is seen and also magnified visions are observed. This includes interesting notices also concerning traditions of deities, also in Hebrew Bible and translations. We consider how Israelite travelling towards the Promised Lands is described in the Deuteronomy 2, finding that “Thus, after you had remained at Kadesh all that long time, we marched back into the wilderness by the way of the Sea of Reeds, as the Lord had spoken to me, and skirted the hill country of Seir a long time (WNSB AT HR SYJR JMJM RBJM) The Lord said to me: You have been skirting this hill country long enough; now turn north (RB LKM SB AT HHR HZH PNW LKM ZPNH)” (the Tanakh translation of Deut 1:46-2:2). Here the Hebrew text writes notoriously of the SB word describing some concrete travelling and proceeding and then notices importantly turning towards north. The modern Tanakh translation well notices the currently usual main tendencies in translating this text to modern English speaking Readers. But some older and quite usual English Bible translations do interestingly here allude to idea of use of compass as aide of finding the way, formulating translation that they have compassed this mountain long enough; turn northwards. However, now we especially notice that in this very important Old Testament description of travelling the SB word is thus interestingly connected with “turning to north”. Importantly this alerts to considering that SAB word also can denote magnets; used in finding route of voyage the magnets of compass have the notorious ability to find direction towards North. It is well worth noticing that the BDB Dictionary does render some SBB words in Hebrew Bible with rendering encompass (BDB 685-686), thus alerting attentive Readers that such journeying was probably directed with using magnets and compass. In this description by Hebrew Bible the travelling of people is noticed with SB words, with WNSB AT HR and SB AT HHR HZH. This probably notices that their travelling in those hill countries was probably quite well planned and guided by use of compass to direct their travelling- so emphatically the Hebrew Bible here writes of their SB travelling in that hill country, noticing so specifically turning towards north. Here the Greek Septuagint translation writes EKUKLOSAMEN TO OROS TO SEIR HEMERAS POLLAS KAI EIPEN KURIOS PROS ME IKANOUSTHO HUMIN KUKLOUN TO OROS TOUTO, EPISTRAFETE OUN EPI BORRAN. Greek Readers find now in this Septuagint translation interestingly the HEMERAS POLLAS that unmistakably suggests to Greek Readers clear reference to the famous Hermes, the famous travelling messenger and his methods of travelling and finding the way. One important mention of KUKLOO in Hermeticum is in the Sacred Discourse of Hermes (III.3). Some mentions of Hebrew Bible clearly connect SB verbs with words denoting north and northern directions. Famous description of Israelite SB marching is the episode of Joshua 6 that describes marching around Jericho and the subsequent Israelite invasion to Jericho and their occupation of Jericho. Thus is told Let all your troops march around the city and complete one circuit of the city. Do this six days with seven priests carrying seven ram´s horns preceding the Ark. On the seventh day, march around the city seven times, with the priests blowing the horns. (Joshua 6:3-4, the Tanakh translation) WSBTM AT HYJR KL ANSJ HMLHMH HQJP HYJR PYM AHT KH TYSH SST JMJM WSBYH KHNJM JSAW SBYH SWPRWT HJBLJM LPNJ HARWN WBJWM HSBJYJ TSBW AT HYJR SBY PYMJM WHKHNJM JTQYW BSWPRWT And he (Joshua) instructed the people, Go forward, march around the city, with the vanguard marching in front of the Ark of the Lord (Joshua 6:7, the Tanakh translation) WJAMR AL HYM YBRW WSBW AT HYJR WHHLWZ JYBR LPNJ HARWN H. This episode of Jericho notices Israelite arranging of a march of larger people, or whole Israelite army. Every one recognises the enormous military dangers of such proceeding that usually is here thought. That sounding of the horns would have revealed their location to the defenders quite exactly and thus given easy opportunities for arranging ambushes and launching huge number of missiles and projectile upon thus advancing troops. We remember that city Jericho was in those ancient times flourishing and well equipped and certainly technologically militarily well advanced, equipped with then known defensive devises and well equipped defending troops. The Israelite occupation of Jericho has been historically studied with archaeological remains; and also historicity of this episode is in research much discussed. Importantly, here is advancing of troops described with the SBB word (WSBTM AT HYJR, TSBW AT HYJR). Such SB is movement of those troops with regard to the city Jericho and the arranging of troops includes the Ark. The Joshua 6:7 specifies how the HHLWZH goes in front of the Ark; and the Tanakh comprehends them as vanguards. Importantly, the LWZ notices in Biblical Hebrew to bend, turn or twist (J 696); and we notice that MLJSH notices generally some water pots, such as even used as cooking vessels (J 790). These officials of Israelite troops HHLWZ who were marching in front of thus advancing troops were officials connected with water-pots and “twisting and turning”; and they were thus directing this SBB Israelite marching around the city Jericho. In the current discussion of finding directions for voyages, we notice how these HHLWZH officials advancing in front of troops were apparently using some device water pot with “twisting and turning”; apparently they were using some form of ancient compass to facilitate this SBB advancing of the Israelite troops in this situation. (Readers certainly remember also the Halachic important HALIZAH ritual or “removing the shoe” concerning marriage). Traditions of Arabic notice the very usual verb JALA that notices different spatial movements such as roaming, wandering and roving, wandering about and moving around (176); and this Arabic JALA is in written Arabic clearly related with this HHLWZH of Hebrew and Aramaic. but in Arabic traditions the word JALABA also deserves now special notion: the JALABA in modern parlance notices to bring to the spot, to bring- and notoriously also to attract (J 153). This noun also denotes the famous rose water (JULAB). Importantly, Arabic noun HILB notices different iron devices of boats, anchors, grapnels and boat hooks (1268) so that also magnetised piece of iron used as compass needle can in some traditions have been denoted HILB The episode of marching notoriously describes how priests were operating the SWPRWT HJWBLJM, shofars of ram horns. Use of magnetic material in compass to help bring travellers to certain direction is founded on the notorious fact that the magnetic needle remarkably is always attracted towards north. Comparing the role of officials HHLWZH in Israelite SBB marching in Jericho areas thus is much enhanced noticing also current Arabic traditions of JALA wandering and more determined travelling JALABA: thee officials were apparently using some kind of compass to direct their travel. However, hereby is nothing said concerning the constitution of the Ark. This episode of march in the surroundings of Jericho thus clearly describes Old Testament tradition of use of a device of compass to direct marching. The Psalm 6 also interestingly writes HLZ together with SB verb. thus we find written in Ps 6:5 that SWBH H HLZH NPSJ HWSJYNJ LMYN HSDK Interestingly here is written of SWBH and Tetragrammaton, and the HLZH. Tanakh now renders: Lord, turn! Rescure me! Deliver as befits Your faithfulness. We find interesting traditions also in the Greek Septuagint translation where is rendered that EPISTREPSON KURIE RUSAI TEN PSUKHEN MOU SOOSON ME ENEKEN TOU ELEOUS SOU Greek translation here writes of the EPI-STREPO and renders with RUO now discussed HLZH, with the RUSAI form. We shall now especially remember that Septuagint translation was often read in congregations where many members were prolific speakers of Greek and Semitic languages, at least some Aramaic. This Aorist form RUSAI of the Greek RUO for such bilingual Semitic speakers denotes divine saving, especially in that He brings to R-S safe haven. Notably begins the Septuagint rendering with HUPER TEES OGODES thus rendering the BNGJNWT YL HSMNJT (Sheminit). Ancient readers found clear allusion to directing the way, AGO and ODOS, so that device compass that leads the way thus may be alluded to. For these ancient speakers this SWBH H HLZH in Psalm 6:5 and its Greek Septuagint rendering EPISTREPSON KURIE RUSAI TEN PSUKHEN MOU specifically notices how God rescues soul by bringing the soul to R-S safe haven, like compass aiding finding securely the right way to safe haven. Safe havens denoted R-S are immensely important- later in the current study is more discussed the important ancient fact that word Jerus-salem was a NOUN denoting generally safe havens, the word Jerus-salem was NOT a proper name denoting one specific city such as most of current Readers presume. Indeed, large number of still currently existing main Mediterranean harbours are monuments of this important fact: Tarsus in Turkey, Pireas the harbour of Athens in current times and in historic times, Marseille, Barcelona; and every Reader now remembers the world famous Pharos leading the way to harbour of enormously important Mediterranean Alexandria. This is importantly noticed also in the following Psalm 7 writing of the HLZ, the 7:5 noticing WAHLZH ZWRRJ RJQM where is also the HLZH word with Z-R word written. Importantly, here is clearly written of the Reqemite empire noticing the RJQM. Interestingly, Psalm 7:8 notices the SB writing that WYDT LAMJM TSWBBK WYLJH LMRWM SWBH. In the Old Testament, HLZH and SB have important connection. We read interesting details of description of larger military campaign of kings of Israel, Judah and Edom in 2 Kings 3. There write the 2 Kings 3:8-9 that WAMR AJ ZH DRK NYLH WJAMR DRK MDBR ADWM. WJLK MLK JSRAL WMLK JHWDH WMLK ADWM WJSBW DRK SBYT JMJM Here is noticed questioning the route for proceeding of their troops AJ ZH DRK NYLH, and their proceeding along this route is noticed WJSBW DRK. Questioning for the route and this SB proceeding here apparently notice how SB compass was directing their proceeding. Ancient histories of travelling of troops and armies are in the Old Testament usual episodes where description of methods and arrangements of ancient travelling are written; this is apparently part of ancient Israelite and Judahite historiography. Interesting description for current study is also in 2 Samuel 24 written. This chapter describes first how David´s commander Joab with his nearest staff went around to estimate number of male population. Their journey across these lands was truly extensive, lasting more than nine months, and they went around in Judah and in Israel. These staff were SRJ HHL designated officers; but we notice here really important detail alluding to HLZH ascribed to these officers that WYL SRJ HHL WJZA JWAB WSRJ HHL LPNJ HMLK LPQD HYM. Even if these officers are here named SRJ HHL, here mentioned SRJ HHL WJZA that is exactly the HLWZA so important in 2 Samuel 24:4. Apparently these officers SRJ HHL were also trained in navigating and directing the routes, thus reasonably SRJ HHLWJZA who knew of methods of finding routes. Concerning their travelling in northern regions, in areas of Tyr and Sidon is notably written in 2 Samuel 24:7 WJBAW DNH JYN WSBJB AL ZJDWN WJBAW MBZR ZWR We notice that in these northern regions their travelling is noticed WSBJB; and notably the Tanakh translation renders “and around to Sidon” but emphasises in comments that “meaning of Heb uncertain”. In these northern regions of Sidon and Tyre these commanders may rather have SBB travelled with compass. Notably thus commander Joab with these officers conducted in Judah and in Israel truly large travel, and their special ability to travel reliably to various locations is actually here indicated in SRJ HHL WJZA that becomes in lectio continua HHLWJZA or the specific HLWZA. The book of Neviim concludes the Hebrew Bible with prophesy of Malachi 3:23 importantly promising sending of prophet ELIJAH HNH ANKJ SLH LKM AT ALJH (Elijah) HNBJA LPNJ BWA JWM H HGDWL WHNWRA WHSJB Now we see importantly that here prophesy of Malachi promises sending of prophet ELIJAH and noticed his doing WHSJB. We also notice that Malachi 3:1 writes HNNJ SLH MLAKJ WPNH DRK LPNJ WPTAM JBWA AL HJKLW Here God promises his sending his angel who shall prepare the way before God; and this angel suddenly comes to the Temple. These formulas in Malachi 3:1 and 3:23 are apparently connected in writings of HNH ANKJ SLH…LPNJ and HNNJ SLH…LPNJ. Now God promises sending the angel before him to prepare the way; and promise of Malachi 3:23 promises sending of prophet Elijah who shall do HSJB. This doing HSJB is apparently understandable when noticed that apparently so is described use of compass for finding direction for voyages, reading direction towards north in bowl visions. Current SAB discussion thus makes quite easily understandable this doing of divine angel and prophet Elijah, preparing way by reading direction towards north in compass style bowl visioning. Now this tradition of Malachi 3:1 is very central tradition of New Testament Gospels describing work of John the Baptist. Importantly is written in Luke 7:27 how Jesus with quoting this Malachi 3:1 described the activity of John the Baptist and similarly writes Matthew 11:10; these texts quote Greek Septuagint translation of Malachi 3:1 in same words that is of much importance- often in quotations they make small but ideologically hugely important modifications, the words are IDOU EGO APOSTELLOO TON AGGELON MOU PRO PROSOOPOU SOU OS KATASKEUASEI TEN ODON SOU EMPROSTHEN SOU Here we encounter truly important questions concerning Greek Septuagint translation and the manner how Gospel tradition quotes Greek Bible translation from those traditions known to their groups, Septuagint tradition namely here writes that IDOU EGO EKSAPOSTELLOO TON AGGELON MOU KAI EPIBLEPSETAI ODON PRO PROSOOPOU SOU KAI EKSAIFNES EEKSEI EIS TON NAON EAUTOU This is in the MSS well supported (Rahlfs) and likewise is the Greek quotation in Matthew and Luke also well supported in Gospel MSS, especially we do not find in Gospel MSS variants really comparable with the apparently slightly different Greek translation of Malachi 3:1 in Septuagint tradition. Rather the Gospel tradition now has actually read the words IDOU EGO APOSTELLOO TON AGGELON MOU PRO PROSOOPOU SOU in Greek Septuagint translation of Exodus 23:20 that is now verbatim followed. And the latter part of this statement in Gospels is quoted from Greek translation of Malachi 3:1 writing of KAI EPIBLEPSETAI ODON PRO PROSOPOU SOU whereas Gospels write OS KATASKEUASEI TEN ODON SOU EMPROSTHEN SOU- this is apparently paraphrased from Malachi 3:1 and not from Exodus 23:20. These are normal and quite usual questions in study of New Testament Gospels and their manner of quoting of some Greek Bible translations. Several special studies have examined closely quotations in New Testament Gospels. Importantly, also Gospel tradition thus has read together Malachi 3 and Exodus 23:20, traditions of divine leading of their way. After these somewhat more technical details of Gospel research we now proceed to more considering some very important details of the current study. Jesus of Nazareth is in Gospels presented as having described activity of John the Baptist thus in words OS KATASKEUASEI TEN ODON SOU EMPROSTHEN SOU Often this Greek KATASKEUAZO is rendered with its usual neutral meaning denoting some style of preparing and making advance preparations. John thereby is regarded as the forerunner who thus somehow prepared the way of Jesus, e.g. by preaching sp that preaching by Jesus could find some more audience. But Greek translation of Malachi 3:1 writes EPIBLEPSETAI ODON PRO PROSOPOU SOU, and such EPIBLEPO quite concretely describes some activity of concrete seeing. Considering this tradition, John would have concretely EPIBLEPO seen and observed the way that was in front of Jesus. Notoriously the Gospels here rather write of the KATASKEUADZO; this word is not found in Exodus 23:20 and its context, so that such KATASKEUADZO clearly notices important detail. How are these activities of KATASKEUAZO and EPIBLEPO concerning “way” comparable? We now think of use of compass: through glass bowl a road indeed can be observed and seen, and especially the proper direction can be detected with observing the bowl that acts as compass, a magnetic needle floating on the water. Thus is apparently the EPIBLEPO quite appropriate, and KATASKEUAZO can denote concrete seeing through the bowl, KATA SKEUE. Importantly this is now well supported in attentive reading of Malachi 3, the 3:1 and concluding 3:23 being apparently comparable, and the 3:23 importantly emphasises that prophet Elijah is to SWB. This is now clearly seen as indicating Elijah having used bowl divination to make compass reading to see proper direction to travel. The current study so emphatically finds attested SB and SAB use of magnets and compass in Biblical tradition to indicate finding proper direction. We find thus importantly attested that Malachi 3:1 and its important New Testament quoting in Gospel tradition describe activity of John the Baptist as the forerunner of Jesus of Nazareth was- to indicate direction of the road to travel. In the developments of Christian dogma, status of Jesus the son was all-important and thus his overwhelming knowledge and insight were emphasised; presenting John the Baptist as clever specialist of directing travelling of Jesus and his followers and advising good road for travel would have been apparently much less plausible – thus such details drowned in forgetfulness in developments of Christian dogma of the Son. Also here we are profoundly wondering how life of Jesus of Nazareth was developed into the high KURIOS Christology and metaphysical philosophical speculations of the Son, ideological although ahistorical bulwark of Christian state religion. Indeed the narrations of Roman state Christian religion and exalted high KURIOS Christology operates in completely profoundly different illusory level than the original life of Jesus of Nazareth as described in the old reliable New Testament traditions. This aims not to deny the achievements of those usually Platonising speculations of Christian Fathers; but rather remind readers of their philosophical character. Also specialist of Alexandrian allegorical interpretative methods especially so magnificent in Biblical interpretations of Philo of Alexandria, the current Author Pasi K. Pohjala wishes here to alert Readers to consider specially the historical realities of Jesus of Nazareth and first followers. Apparently thus New Testament Gospels in quoting Malachi 3:1 to describe activity of John the Baptist emphasise that John was particular specialist of reliably finding the travelling way with using compass. Readers should here also seriously consider that the famous JINN were famously clear travellers both across seas and in land; Arabic Quranic traditions and interpretations and folklore of JINN are numerous. But role of John helping the travelling of Jesus of Nazareth and his followers with compass was in later discussions forgotten when the exalted special role of JESUS and KURIOS Christology were developed and accepted in the dogma. But references to Malachi 3:1 make here quite clear that concrete seeing of the road was thus indicated, especially in the 3:23 emphasised SWB activity of prophet Elijah- the SAB noticing magnets and compasses. Activity of JOHN thus helping directing travels of Jesus and his followers have thus important comparison in the famous JINNIM; also New Testament Johannine literature does more emphasise such details. Especially Second Letter of John writes much of travelling and voyages stating PERIPATOUNTES EN ALETHEIA; INA PERIPATOOME KATA TAS ENTOLAS AUTOU and writes of PLANAO, and notably writes of PROAGOON. We thus conclude that Jesus of Nazareth is presented in Gospels having described activity of forerunner John the Baptist in quoting Malachi 3:1 in statement that praises John’s clever use of compass for directing the way; and in this finds echoes to famous JINN. Seafarers found important the arrival and staying in quiet anchorage of safe havens and harbours. We find numerous important Quranic traditions of harbour and safe havens for seafarers. Sura HUD describes also history of Noah and his floating rescue and arrival to safe haven. However, the episode of Hebrew Bible telling histories of Noah and Ark are of such detail more silent; thus the Quranic tradition of histories of Noah now deserves some more attention. Sura HUD 11:41 writes: And he (Nuh/Noah) said: “Embark therein: in the Name of Allah will be its (moving) course and its (resting) anchorage. Surely, my Lord is Oft-Forgiving, Most Merciful. (interpretation: M. M. Khan) The Quranic word MURSAHA here writes of such anchorage of that Ark of Noah. Also in modern Arabic language verb RASA notices to be steady, stable and firm (393) and the derived noun MARSAN (pl. MARASIN) notices anchorage. And several cities are called MERSA combined with some specifying names or nouns; and the peaceful greeting SALAM is in Arabic and Islamic culture truly usual. We notice thus such important traditions of anchorages, safe havens and even cities. Also is of interest how the Sura HUD describes Noah coming to land from the Ark after coming to this anchorage, the Sura HUD notices in 11:48 that: It was said: “O Nuh (Noah)! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you (interpretation: M. M. Khan – Muhammad T. Al-Hilali) Thus are Noah and his companions arriving to land greeted with the SALAM greeting, wishing him and his companions Peace. We thus notice that in this Sura HUD is noticed how Noah ´s ark arrives at safe anchorage MURSAHA and upon landing Noah and his companions are greeted with the SALAM wish for peace upon them. Reading here the MURSAHA and SALAM together we now importantly notice similarity with the name JERUS-SALEM, the JERUSALEM. Readers now readily also refer to numerous famous Mediterranean harbours, such as Pireas, ancient Greek harbour of Athens whose naval empire was especially high esteemed, the harbour Pireas being still in our times one of busiest Mediterranean harbours. Important ancient hub is also Tarsus of Turkey, important area with harbour connecting there to many landroutes. Readers remember also in Western Mediterranean still important harbours Marseille and Barcelona (especially here is echoed R-S and C-L-N thus similarly to Jerus-salem). Jerus-salem is noun for safe havens, both along landroutes and safe havens as safe anchorages; the Jerus-salem is not proper noun designating one specific geographic place or city as currently is often considered. We thus understand that special emphasising of holiness and status one city Jerusalem located in current Israel thus is unnecessary and without historical motivation; rather we encounter in Bible episodes and histories concerning numerous safe anchorages and harbours and numerous safe havens for travelling along landroutes. Much motivations of emphasising holy status of one city Jerusalem, that located in current Israel, can be traced back to developments of Christianity as Roman state religion: this Christianity was presented as fulfilment of Old Testament prophesies so that the Old Testament God had to be properly recognised. Emphasising the increasingly powerful status of Roman imperial administration and Bishop of Rome with Christian histories were enhanced by references to somewhat similar very centralised Old Testament religious cult in the supposed ONE holy city, Jerusalem. Emphasising the churchly power of Bishop of Rome and attempts to centralise churchly power to Rome were also legitimised by attempts to refer to imagined history of centralised cult of the Old Testament God in the ONE Holy city Jerusalem. We become liberated from these misrepresentations in recognising that Jerus-salem is noun designating generally numerous safe harbours and safe havens in sea and land travel! We consider now also concisely the prominent Old Testament episode of Ark of Noah, merely those details that are in the current discussion clearly important. We notice that Genesis 8:4 states WTNH HTBH BHDS HSBJYJ BSBYH YSR JWM LHDS YL HRJ ARRT (Ararat) This mysterious statement of landing of the Ark of Noah is rendered in Tanakh in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat (Tanakh translation of Gen 8:4) Numerous speculations and archaeological expeditions have been conducted to plausibly identify this mysterious mountainous area where the Ark may have set ashore. However, important indication is the name Ararat. Quite typical feature of Semitic languages is vacillation of letters T and S; this feature quite often is noticed in comparisons of Hebrew and Aramaic expressions. Especially, this mythological description of voyage of the Ark of Noah certainly reflects very ancient traditions; and important comparisons have been made with Gilgamesh. Now we notice in this expression of Hebrew Bible this name ARARAT designating the place where Ark landed- noticing simply the S/T vacillation we recognise ARARAS- notably, this is similar to here discussed Quranic notice in Sura HUD 11:41 that the Ark rested on MURSAHA anchorage – these are formed of the R-S or RAS roots. We emphasise now strongly that this result of finding ARARAS word in the usually attested ARARAT word in Hebrew Bible Genesis 8:4 is done with the very usual and standard followed method of recognising vacillation of S and T letters in Hebrew and Aramaic versions of words. We thus can conclude great similarity of designating the coming to rest of Ark of Noah in Genesis 8:4 where ARARAT is written, with Quranic notice in SURA HUD 11:41 where is noticed Ark coming to MURSAHA anchorage. And these both emphasise recognising Jerus-salem being designation of safe havens, anchorages and harbours. We simply notice here ARARAT and ARARAS and MURSAHA anchorage; and so are the traditions of Hebrew Bible and Quran notoriously comparable. Some considerations of writings of name Ararat in Hebrew Bible and ancient translations increasingly emphasise these understandings. Jeremiah 51:27 notices Appoint nations against her, Assemble kingdoms against her- Ararat, Minni and Ashkenaz (Tanakh) Greek Septuagint translation here attests ancient considerations concerning such vacillation of letters S and T, writing that PARAGGEILATE EP AUTEN BASILEIAIS ARARAT PAR EMOU KAI TOIS ASKANAZAIOIS (Septuagint; the ancient vacillating spelling of names, usually seen also in ancient Greek Bible translations, is attested also in Cod Alexandrinus writing ARARETH, the ARARAT following the usually well recognised L). In this ancient Greek statement is the plural dative written in BASILEIAIS and TOIS ASKANAZAIOIS and the S ending now alerts Readers to consider also such for the ARARAT word; this clearly attests notices of speculating of ARARAS, thus similarly with here already discussed. Notably here prophesy of Jeremiah 51 (the Chapter 28 in Septuagint) does notice Jerusalem in discussing sea, the LXX Jer 28: 35-36 noticing IEROUSALEM DIA TOUTO LEGEI KURIOS IDOU EGO KRINO… KAI EREMOSO TEN THALASSAN AUTES KAI KSERANO Here is noticed Jerusalem and THALASSA sea. The KSERANO notices concerning KSERA dry land and EREMOS notices dry wilderness and generally notices withdrawal; we find here in this statement of LXX Jeremias 28:35-36 notice of Jerusalem, and reference to coming to dry land (KSERANO) and withdrawal EREMOO to dry areas, echoing also coming to harbour from sailing.