Pasi K Pohjala Verre et Bible 2013 January. REligion of Dragon in Old Testament Questions of interpretation of such ancient statements is difficult especially because of status of Reuben as the first-born of Jacob, so that merely concisely now is the Hebrew statement seen RAWBN BKRJ ATH KHJ WRASJT AWNJ JTR SAT WJTR YZ PHZ KMJM Indeed, what do we here read? So is mentioned Reuben being the first-born. This is old poetic language, highly mythological; but understandably clear reference to TERAPHIM is easily seen in letters TRYZPH. Now the TERAPHIM do appear in Genesis 31 as household god figurines of house of Laban; we understand thus described some serpent style figurines. Gen 31:19 notices such TERAPHIM figurines, and also 31:34-35. Also is noticed in Book of Judges 17:5 that “Now the man Micah had a house of God; he had made an ephod and teraphim and he had inducted one of his sons to be his priest” (the Tanakh translation) thus is in Judges 17 noticed how Micah established a shrine where TERAPHIM divine statue was placed. This writing of Judges 17 quite much describes histories of making molten divine figurines, here written in Judges 17:3-4 noticing how silver was given to smith to make divine figurines that were kept in house of Micah (LYSWT PSL WMSKH…WTTNHW LZRWP WJYSHW PSL WMSKH WJHJ BBJT MJKJHW). Zechariah 10 is also interesting in discussing TERAPHIM: 10:1 question of God (SAL) the stretching (NTh) of magnification (RB) in that moment, from the LEKANE such existent (LQS): God then makes reflected visions (YS) for visions (HZh) well-formed (ZMM) and such stretching (NTh) in the seeing of strength of water-bowl (RGS); there some one like fire-flame will give to them reflections (YS), water reflections (BB) of what is hidden (SD) 10:2 thus, the magnifying (TR, joter) water-bowls were prophesying (DBR), being such hollow (AWN) and those who divine with water-bowls (QSMJM) have seen visions (HZ) in magnifying (SQ)- such dream-like visions (halom) in the empty vessels (SWA) that were uttering prophesies (DBR) being empty blown glass (HBL), and there was strong visions in the LEKANE (LKN): such visual miracle (NS) bringing to visual seeing (JZA) the magnitude (KM); those made divination (YNN) because giving keen-visioning (AJN) observations 10:3 the visions from water-bowls (RYJM) are so magnified (YL), such white glass cavity (HR) magnifies (AP) and increases (YL) for the moment (YT) of making visions (demut) in place of magnifying instructions (AP, PQD), thus is God leading, God of magnifying (ZBA), such visual sign (AT) increased” (Translation of Zechariah 10:1-3 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Thus are described divinations from magnifying water bowls where some one like fire flame gives to observers visual reflections, water reflections. The TERAPHIM are such magnifying water bowl where the notorious fire flame like appearance is seen, somewhat like a fiery dragon SERAPH. Also in Zechariah 10 we moreover read that “10:5b because God makes heapings from waters (YMM); and prophetically produces (JHB) the angel of the globule (KB, SR) such smallest objects (SS) in the water-bowls 10:6 the magnifying power (GBR) of visual signs in house of Judah; and making observations of visual signs in style of Joseph, in the complete (tam) reflections (SB), because the width (rewah) is thus complete (tam) and there occurs, like angel of fire-flame (AS, SR reading thus ASR) in the place of glass-examinations (ZN, cf ZKKJT glass and language of Hosea) in completeness of life, because the vessel of God produces divinations (YN)” (Translation of Zechariah 10: 5b-6 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Zechariah 10 thus emphasises in such glass bowl appearing vision like fire flame angel; we thus are much reminded of SERAPH fiery serpent dragon. In the Psalms we find descriptions interesting for current discussion of SERAPHIM. In the Psalm 66:10 is written in Hebrew Bible that KJ BHNTNW ALHJM ZRPTNW KZRP KSP Notable is also that 66:13 writes ASR PZW SPTJ WDBR PJ BZR LJ here we find also the SRP letters written. But important description of old seafare, here is written also that HPK JM LJBSH BNHR JYBRW BRGL SM NSMHH MSL Reading Hebrew Bible it is very important to consider relevant words more generally. Now we are studying especially SERAPHIM dragons, in Hebrew Bible written SRPJM. But attentive Readers easily notice Revelation of John in the New Testament is very notorious book, and in the Revelation 1 we find description that KAI EPISTREPSAS EIDON HEPTA LUKHNIAS KHRUSAS KAI EN MESO (dat) TOON LUKHNIOON HOMOION HUION ANTHROOPOU ENDEDUMENON PODEEREE KAI PERIEZOOSMENON PROS TOIS MASTOIS ZOONEEN KHRUSAN HE DE KEFALEE AUTOU KAI AI TRIKHES LEUKAI OOS ERION LEUKON OOS KHIOON KAI OI OFTHALMOI AUTOU OOS FLOKS PUROS KAI OI PODES AUTOU OMOIOI KHALKOLIBANOO OOS EN KAMINOO PEPUROOMENEES (Rev 1:13-15a) Apparently here the OOS EN KAMINOO PEPUROOMENEES recalls to these readers with good or at least some Semitic language knowledge the Semitic SRP words that notice the “burning” in different contexts, also in describing melting of metal. The Greek text here indeed so notices beginning this episode with KAI EPESTREPSA BLEPEIN…KAI EPISTREPSAS EIDON where Readers with knowledge of Semitic language and SERAPHIM traditions find clear reference to S-R-P words and thus recognise here description of Seraphim. Importantly, this vision is here specifically described having appeared in midst of those lamps- this emphatically referring to Seraph fiery visions. Of course, reading backwards here written gen form PUROS of the Greek noun PUR, notoriously reveals the S-R-P letters, also this emphasising to Semitic readers reference to SERAPHIM. Apparently this writer has emphasised this detail in choosing also somewhat similar sounding words PROS and PERIEZOOSMENON. This is emphasised a SOLAR vision, the Rev 1:16 concluding here KAI E OPSIS AUTOU OOS O HEELIOS FAINEI EN TE DUNAMEI AUTOU It is very notable that almost the same description of vision of Jesus is in the Gospel of Matthew 17 written KAI ELAMPSEN TO PROSOOPON AUTOU OOS O HEELIOS, TA DE IMATIA AUTOU EGENETO LEUKA OOS TO FOOS. In this appearance Jesus thus appears with ELIAS, in Greek the name written HEELIAS that unmistakably for Greek readers compares with the SUN HEELIOS. Considering the traditions of Greek Bible, we emphasise that names HEELIAS (of the “Prophet Eliah”) and noun for Sun, the HEELIOS, are almost similarly written, and that noun HEELIOS with small change is changed to the name HEELIAS of “Prophet Eliah”. This tradition is of course in the three Synoptic Gospels written, but notably Matthew 17 thus emphatically compares his appearance with SHINING OF SUN- this is especially notable remembering that Sun was indeed very important and powerful religious symbol. Here Matthew writes KAI IDOU OOFTHEE AUTOIS MOUSES KAI HEELIAS SULLALOUNTES. Reading Gospel of Matthew we thus are especially considering that Matthew here describes that thus were appearing Sun HEELIOS and Moses discussing with this HEELIOS Sun god. This presents JESUS AS HEELIOS SUN GOD. This reading is immensely motivated because name HEELIAS (of “the Prophet Eliah”) and noun HEELIOS for Sun so easily are in Greek writing changed to each other, just with slight change of letter A and O. This reading is especially supportd in Matthew’s describing that the face of Jesus thus was shining like SUN- KAI ELAMPSEN TO PROSOOPON AUTOU OOS O HEELIOS. We are thus well motivated in reading that Matthew here describes that JESUS THE SUN GOD HERE APPEARS BRIGHTLY. (Usual reading of this episode is, of course, that here were the three appearing, Jesus, prophet Eliah and Moses, but thus well motivated we now comprehend that Matthew here indicates that here is described Jesus appearing as Sun-God and that in this appearance Sun-God Jesus appeared discussing with Moses). Importantly, Luke 9:28ff writing his version of this episode, completely avoids here mentions of HEELIOS Sun, merely noticing how appearance of face of Jesus became different and his clothes became shining white (EKSASTRAPOON; thus Luke 9:29). This triple tradition of Synoptic Gospels thus is interestingly describes the usual redactional work of these writers, making small but ideologically very important modifications to their versions of episodes. We clearly see that Matthew here clearly writes of Sun and actually presents here coming forward of Sun God Jesus; and version of Gospel of Luke writes this episode so that any reference to Sun and Sun God is absent. The current Author Pasi K. Pohjala has in several different writings devoted some studies to details of Synoptic Gospels and redaction of Synoptic Gospels, with special interest for Gospel of Matthew. Indeed, this episode is in the version of Gospel of Matthew ideologically very notorious- Matthew here presents appearance of Sun God Jesus. Notably, Mark 9 does not in this episode compare appearance of Jesus with appearance of Sun, and Mark 9:3 only notices the particularly shining white appearance of his clothes in this appearance. Considering religious developments of times more modern than time of writing of Septuagint and Hebrew Bible we may notice that in the Rabbinical Judaism of course the celebration of SHABBATH is central tenet of ancient and modern religious celebrations; it is quite worth contemplating that the Hebrew word SBT (with Teth written) usually notices rods and staffs in Biblical Hebrew (thus also in Aramaic; and the Hebrew word for Shabbath is with the Taw letter written). Contemplating connection of Shabbath celebration with SBT rods and staffs is actually quite interesting; notice well that in Synagogue the Torah is always read in Torah SCROLL that is winding around the two rods, visually somewhat similarly as snake coiling around the messenger rod (KERUKEION or CADUCEUS). In history of Scribal culture, it is well known that the form of writings in Codex, that is, writings in form of modern Book where pages are bound together, more characterises the form of oldest Christian writings. These very concrete practises of reading Holy Writings in a CODEX as early Christian religion increasingly practised and the Rabbinical practise of reading in Torah SCROLLS especially in the Shabbath are philosophically very important, especially recognising that the Torah Scroll remarkably is similar to a staff where around is coiling something- around the famous old messengers staff Caduceus was coiling snake or snakes, and Hebrew and Aramaic term for staffs and rods is SBT. Old Testament begins, especially, noticing the snake in the special tree who promised to hearers wisdom and cleverness. And later in this study we shall even more discuss the old famous triad of Syrian religion in Hierapolis of Hadad, Atargatis and Simmios (Caduceus staff) that is widely known in coins of times of Caracalla and Alexander Severus with inscriptions THEOI SURIAS HIEROPOLITOON. These developments notice thus important tenets of Rabbinical Judaism, thus in times more recent; also currently is religiosity of Rabbinical Judaism always so much considering celebration of SHABBATH. Serpent Drakoon in Greek Magical Papyri The Greek Magical Papyrus PGM II writes important prayer while sun is rising “Hail, fire’s dispenser, world’s far-seeing king, O Helios, with noble steeds, the eye Of Zeus which guards the earth, all-seeing one, Who travel lofty paths, O gleam divine Who move, through the heaven, bright, unattainable” (PGM II.86ff in Translation of E.N.O’Neil) the transformations of the sun are noticed here “in the parts toward the east you have the form of a winged dragon, a diadem fashioned of air, with which you quell all discords beneath the heaven and on earth, for you have manifested yourself as god in truth IO IO ERBETH ZAS SABAOTH SAMARTH ADONAI…” (PGM II.112ff in Translation of John Dillon). We find that in this magical text PGM II clearly is in this prayer to the rising sun noticed that the form of sun seen towards east is like winged dragon, thus actually much the form of SERPENT DRAGON SERAPH. Thus we also here notice in the Great Magical Papyrus PGM IV SPELL TO HELIOS that is especially concluded saying ‘The one Zeus is Sarapis’ (IV.1715) “I invoke you, the greatest god, eternal lord, world ruler, who are over the world and under the world, mighty ruler of the sea, rising at dawn, shining from east for the whole world, setting in the west. Come to me, thou who risest from the four winds, joyous Agathos Daimon, from whom heaven has become the processional way” (IV.1600-1607, translation Morton Smith) “…the shining Helios, giving light throughout the whole world. You are the great Serpent, leader of all the gods, who control the beginning of Egypt and the end of the whole inhabited world” (IV.1645ff, translation Morton Smith) When sun is rising thus is greeted the shining Helios sun god who is also likened with the Great Serpent. Also in this Great Magical Papyrus IV we read (IV.930ff) “Prayer for divine alliance, which you are to say first toward the sunrise, then the same first prayer is to be spoken to a lamp… Hymn: Hail, serpent and stout lion, natural Sources of fire. And hail, clear water and Lofty-leafed tree, and you who gather up Clover from golden fields of beans, and who Cause gentle foam to gush forth from pure mouths Scarab who drive the orb of fertile fire” (PGM IV.930f and 938-945, translation by E.N.O’Neil). We notice that to sunrise is said prayer to serpent and stout lion, sources of fire. Now we importantly also consider some mentions of SARAPIS in the Greek Magical Papyri. These PGM are notoriously difficult and often exceedingly mystical so that we merely consider some clearer statements and write only concise study. We consider first the PGM XIII that is considered as a “Book of Moses”. Certainly we thereby do not endorse or at all suggest enlisting this writing together with the five books of the Torah; ancient works were quite often Pseudepigraphically attributed to some famous historical religious writer (such as Moses) so as to gain some more reputation for that writing. But the PGM XIII is important document and there are in detail much snakes, solar boat, prayers in the sunrise and Serpents noticed. We now study this exceedingly difficult text merely concisely, mostly following the important Translation of the famous Morton Smith, who was very learned important specialist of Jewish religiosity of Hellenistic times and very learned in questions of ancient Jewish magic, this published in the ed. by Hans Dieter Betz. now we consider the Spell said on sunrise, in XIII.138ff “I call on you who surround all things, I call in every language and in every dialect, as he first hymned you who was by you appointed and entrusted with all authorities, Helios ACHEBYKROM (which signified the flame and radiance of the disk) whose is the glory, AAA EEE OOO, because he was glorified by you- who set in their places the winds and then, likewise, the stars of glittering forms, and who, in divine light created the cosmos, III AAA OOO, in which you have set in order all things SABAOTH ARBATHIAO ZAGOURE…The first angel cries in birdglyphic ARAI…Helios hymns you in hieroglyphic LAILAM and in Hebrew by his own name ANOK BIATHIARBAR BERBIR SCHILATOUR BOUPHROUMTROM he says ‘I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you. Your magical name in Egyptian is ALDABIAEIM’