study 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

iron in Old Testament

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 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.

Study of iron in Bible, BY PASI K POHJALA, PART OF RECENT BOOK VERRE ET BIBLE 16, OF JULY 2013, BY PASI K POHJALA

Metals 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