Pasi K Pohjala Verre et Bible Religion of Dragon in Old Testament p9-12 dry ground on the other side of Jordan; such reading of course presents such RKB indeed as “chariots”, horse-chariots. But Hebrew Bible here formulates quite vaguely with WJHJ KYBRM WALJHW AMR AL ALJSY SAL MA AYSH LK The KYBRM of YBR noticing passing over and K- is now quite vague formulation and does allow the appearance of RKB also WHILST Eliah and Elisha were still crossing over. But comprehending that the RKB were approaching to Eliah and Elisha WHILST they were crossing over river Jordan importantly presents to the Readers that such RKB surely must have been water transportation vehicles, that is, BOATS or rafts of Jordan river. (The RKB are in Biblical Hebrew translated as denoting chariots, appropriate for land travel, so that this important text suggesting RKB and MERKABOT being BOATS or RAFTS makes thus very important and notorious notice- and in Arabic, ships usually are denotes as MERKABOT). Even more heinous question is that so are designated RKB AS, fiery wagons or fiery boat and that name of the Prophet ELIJAH in Greek is HEELIAS thus similar with HEELIOS noun (the sun); and Septuagint translation tradition (in ed. Rahlfs) renders with HEELIOU that is exactly the usual gen form of noun HEELIOS, sun and also can be vocative. Thus we find in this 2 Kings 2 mention of HEELIAS quite similar to HEELIOS and RKB or MERKABOT fiery boat; and departure Thus we can be certain that here is recognised the SOLAR BARK OF SUN of EGYPTIAN RELIGION, FLOATING ON RIVER JORDAN Especially in Greek Septuagint tradition now comes through the almost shocking comprehension that here is described how HEELIOS SUN WAS TRAVELLING IN FIERY SOLAR BARK- thus actually clearly described in one important and quite famous Old Testament episode. Thus also in this episode 2 Kings 2 we find interesting reference to RELIGIOUS CULT OF EGYPTIAN SOLAR BARK in religion of Old Testament! Bible places this episode in BETHEL, and Septuagint translation tradition so writes of BAITHEL. But in the northern delta of the Nile in the Hellenistic times was the BUTO important commercial and cultural city, near to area of some later flourished Alexandria. We find in this episode in Old Testament 2 Kings 2:1-12 description of SOLAR BARK OF SUN of EGYPTIAN RELIGION, FLOATING ON RIVER JORDAN, AT NILE DELTA IMPORTANT CULTIC CENTRUM BUTO For religion of Israel, this episode thus was certainly enormously important episode noticing important Prophet ELISHA and his observance in Egyptian BUTO cultic centrum the Egyptian religion of SOLAR BARK. We can consider the very special question of Divine Name in reading Proverbs 30:4-5 that “Who has ascended heaven and come down? Who has gathered up the wind in the hollow of his hand? Who has wrapped the waters in his garment? Who has established all the extremities of the earth? WHAT IS HIS NAME OR HIS SON’S NAME, IF YOU KNOW IT? EVERY WORD OF GOD IS PURE (ZRWPH) A shield to those who take refuge to Him” (the Tanakh translation of Proverbs 30:4-5) Here is searched after the Creator and asked his name. In the Jewish religiosity the Name is certainly a silent mystery, kept in silence and usually ADONAY uttered, but not the Name. Here is thus stated a notoriously serious question, questioning after the Divine Name. Considering these statements that are in Hebrew Bible written MH SMW WMH SM BNW KJ TDY KL AMRT ALWH ZRWPH MGN HWA LHSJM BW The place of KL AMRT now makes this interesting; when we read like here is written, we render “What is his name, and what is his son’s name? Thus you would know, indeed, all statements. God- He is SERAPH-JAH From the Garden (GAN), there, He is hissing” Referring to the famous episode of Creation and Paradise in Genesis 1-2, thus is God presented here in this Proverbs 30 as THE SERAPH SERPENT OF THE PARADISE GARDEN WHO THERE IS HISSING. Similarly continuing later in the Biblical tradition, we thus notice the New Paradise revealed in the Revelation of John, and the AGNUS DEI, or ANGUIS Serpent, in that new Paradise; and Greek ARNION of the New Paradise refers for Hellenists to famous Egyptian snake deity RENENUTET whose cult in Israel is truly ancient and the Ra’anan Holy Leafy Trees. We thus notice how SERAPH is notoriously connected to the hallowed Divine Name here in Proverbs 30. Worth is also noticing that then here Prov 30:19 compares way of ship through high seas with the way of a snake; thus is notoriously referred to ancient DRAGON BOATS. Actually it is notorious to compare this description of creation and question after the god in Proverbs 30, with the description in the Magical Papyri XIII, the “book of Moses” (we now mostly follow trl. of Morton Smith and Greek text in Ed. of Preisendanz). This reference in Prov 30 to God’s creating now is notorious to compare with description of the PGM XIII. There is told how god (understood in the terminology of this PGM XIII) created, and in different stages god was laughing and clapped hands when he began those stages of creating. When god first had laughed, Phos-Auge (light-radiance) appeared (EIPOON EKROTEESE G KAI EGELASEN O THEOS). After god’s second laughing (EKAKHASEN DE B), water became divided and god was given charge of Abyss. After his third laughing, Nous-phrenes appeared; and they were called Hermes for their knowledge of interpreting (BOULEUOMENOU DE TO G KAKKHASAI…) . After fourth laugh, creative force Genna appeared and was controlling Spora (EKAKKHASE TO TETARTON O THEOS…). Following his fifth laugh, Moira (fate) appeared and justice was becoming established (EGELASE TO PEMPTON KAI GELOON ESTUGNASE KAI EFANEE MOIRA). And then Kairos appeared and held sceptre and gave that sceptre to Phos, thus after sixth laughing of god. Concluding, after seventh laugh came the Psykhe into being (PGM XIII.470-530). Notice well that the MODERN Tanakh rendering well notices in Prov 30:32 “If you have been scandalously arrogant, if you have been a schemer, then clap your hand to your mouth” And Greek Septuagint tradition notices in Prov 30:16-17 KAI TARTAROS KAI GEE OUK EMPIMPLAMENEE HUDATOS KAI HUDOOR KAI PUR OU MEE EIPOOSIN ARKEI OFTHALMON KATAGELOONTA PATROS KAI ATIMAZONTA GEERAS MEETRAS EEKOPSAISAN AUTON… In this Greek Septuagint rendering we notice topics typical of creation descriptions, GEE earth, TARTAROS, and earth overwhelmed with waters; and notice of water and fire; and these are in the above quoted account of PGM XIII noticed although not exactly in these formulations. But very notoriously we thus notice that to FATHER is noticed KATAGELOONTA of GELAOO laughing that IS the peculiar topic of description of creating in the PGM XIII passage above noticed; and also notoriously, here is the EKKOPSAISAN AUTON in Prov 30:17 noticed that in Greek writ quite resembles the EKAKHASE here in PGM XIII that also notices God’s laughing. PGM XIII here writes for this description of God’s laughing at the time of creating EKAKHASE and EGELASE; and this COMBINATION astonishingly much is similar to Septuagint rendering of Proverbs 30:17 where are written of OFTHALMON KATAGELOONTA and EKKOPSAISAN. This description of divine creating in PGM XIII.470ff importantly notices seven stages; and number seven (three and four) are emphatically noticed here in Prov 30:15 and 30:18 and 30:21 and 30:29. The formulations of this PGM XIII and Greek Septuagint translation of Proverbs 30 thus indicate certain notorious similarities; and the Septuagint of Proverbs is known to be little later translation. Thus we compare also descriptions of god, creator god, in Proverbs 30 with descriptions in this PGM XIII: “Then, looking down at the earth, the god gave a loud hiss and the earth was opened, receiving the echo. It gave birth to a creature of its own, the Pythian serpent who foreknew all things through the utterance of the god. (PGM XIII.532ff, translation of Morton Smith, and important comparison is the quite similar description in XIII.190ff); the Greek text writes EITA NEUSAS EIS TEEN GEEN ESURISE MEGA KAI HE GEE EENUGEE LABOUSA TON EEKHON EGENNEESE IDION ZOON, DRAKONTA PUTHINON OS PROEEDEI TA PANTA DIA TON FTHOGGON TOU THEOU Now we make comparisons with the statement in Proverbs 30 writing that “What is his name, and what is his son’s name? Thus you would know, indeed, all statements. God- He is SERAPH-JAH From the Garden (GAN), there, He is hissing” (new Translation of Prov 30:4-5) These statements in Prov 30:4-5 and PGM XIII.532ff now notice important similarities: it is presented how god is hissing, and birth of Pythian Serpent is noticed, the GAN words are important, knowledge of difficult matters is questioned, and divine utterance is noticed. This is important comparison in Greek Septuagint Bible to noticing in Prov 30:4-5 God the SERAPH-JAH and his hissing in Garden, actually thus referring to god as Serpent in the tree, actually thus as the serpent in the garden of Genesis 2. In this writing of snake symbolism in Proverbs 30 we thus specifically notice the Prov 30:18-19 that in Septuagint rendering reads TRIA DE ESTIN ADUNATA MOI NOEESAI KAI TO TETARTON OUK EPIGINOOSKOO IKHNEE AETOU PETOMENOU KAI ODOUS OFEOOS EPI PETRAS KAI TRIBOUS NEEOS PONTOPOROUSEES This is interesting statement from culture of DRAGON BOATS, especially noticing solar bark. The routes of sailing ships on the sea (PONTOS, POREUOMAI) are compared with path of a snake, especially noticing snake proceeding upon rocks. Thus is sailing of a ship compared with paths of a snake, really appropriately for reality of ancient dragon boats. Importantly, this is compared with heavenly path, the flying of an eagle in the skies. This importantly compares with comprehension of solar bark as dragon boat- and that the proceeding of Sun in heavens was in ancient times object of much very advanced scholarly study and observation and thus actually quite well known and predictable. The PGM XIII does write some important notices concerning Sun’s travelling in the solar bark, such in XIII.150 stating that “I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you” (Trl. Morton Smith) PROAGOO SOU KURIE EGOO EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE HO EPI TEES BAREOOS FANEIS SUNANATELLOON KUNOKEFALOKERDOON Also is here noticed in that SOLAR BARK travelling the Falcon HIERAKS, much in accordance with usual Egyptian mythology of solar bark, also this is interesting comparison with the Prov 30 that notices flying of that AETOS eagle. Of considerable interest is also here described morning prayers to the sun (PGM XIII.650ff); in these rituals the Pythian Serpent has notoriously central role. Importantly, this “Book of Moses” the Magical Papyrus XIII notoriously describes many prayers and rituals in the morning towards the sun- and XIII.825ff notices special prayers. Thus is to be said towards sun “A”, and towards north “E”, also “E” thereafter said towards west; and to south said “I”, then towards earth is “O” said and then “Y” towards air, and then still “O” (Trl. Morton Smith). Invocations of such type are in magical literature somewhat often occurring; and now we merely emphasise that empirical comparison with Septuagint of Prov 30:19 discloses interesting parallels in writing such vocals especially IKHNEE AETOU PETOMENOU in 30:19 where (the T and I letters easily changed) is found exactly this formula A-E-I-O-U, and then follows in 30:19 interesting comparison of voyages of DRAGON BOATS compared with such heavenly voyages of AETOS eagles. The Proverbs is one of the most intriguing and difficult books of Old Testament and the Septuagint translation of Proverbs 30 has apparent interesting and detailed parallelismus with the EIGHT BOOK OF MOSES, the Greek Magical Papyrus XIII. (I wish hereby only shortly mention to the Readers that formation of Canon of Bible is its own very particular process and that in historical literature of Graeco Roman Egypt pseudonumous writings were of course very usual. But the content of the PGM XIII is profound and its ascribing to Moses, even if pseudonymically, attests the highest importance to this Book by that religious Community). The word TERAPHIM importantly comes forward already in histories of Patriarchs. In Semitic languages one quite typical feature is change of letters T and S across some time and in different Semitic dialects; thus writing of TERAPHIM is very important for the current discussion of SERAPHIM. The TERAPHIM in Hebrew Bible is usually comprehended as noun that denotes some idols, objects of worship and means of divination (BDB 1076). Current Jewish religion is strictly against idol worship and making pictorial representations and similitudes is strictly restricted, also specifically in the Ten Commandments. Thus it is quite understandable that usual discussions concerning Old Testament not so much wish to consider places of ancient pictorial representations of Deity in Jewish rituals and religious worship. We thus notice that importantly the TERAPHIM are mentioned in history of Jacob in Genesis 31. Now it is really notable that the ELDEST SON of Jacob is REUBEN- it is now important to consider that name REUBEN is actually very similar to the noun TERAPHIM. Genesis 31 tells of such TERAPHIM god statues; and the Gen 31 describes how Jacob and his family were departing from house of Laban, where Jacob had found Rachel and Leah. The Gen 29:32 notices the tragic episodes of Jacob, Leah and Rachel; and the Gen 29:32 notices birth of Reuben, the eldest son of Jacob. The status of eldest son was in the line of succession and questions of inheritance pre-eminent, so that birth of eldest son Reuben to Jacob is thus of especial importance. Therefore is also worth specifically noticing that name REUBEN of Jacob’s eldest son is actually very similar with TERAPH (or Seraph). Of course etymologically the name REUBEN often is interpreted of RAH seeing, as “seeing son”, thus also referring in Gen 29:32. But in the name REUBEN we now clearly hear apparent reference to TERAPH deity; this is quite understandable because eldest sons were often sanctified to the deity and their names indicated this (remember that many names of current Jewish do make reference to -JAHU thus alluding to the divine Name). Genesis 31 mentions that TERAPHIM were some house god figurines in the household of LABAN, so that TERAPHIM worship been practised in household of Laban, it is understandable that eldest son of Jacob similarly is named, and thus we better understand name REUBEN for eldest son of Jacob. Of course the usual explanation of name REUBEN referring to RAH seeing quite conceals this detail of ancient religiosity of times of Patriarchs. Even if Reuben is the eldest son of Jacob-Israel, he becomes somewhat discredited in different histories of Genesis and thus has actually somewhat negative status among sons of Jacob. For example, the Blessing of Jacob in Genesis 49 considers importantly status of these sons. 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?