iron and magnets in Bible

We now begin noticing much ancient knowledge of magnet stones. The important ancient encyclopaedic collection of much of then known information of nature by PLINY in NH is also interesting in noticing magnets. In the NH 34.147-148 Pliny writes interesting details concerning magnets, stating that “The common folk call the lodestone “quick iron” and wounds made with magnetic iron are worse than ordinary wounds, this mineral occurs in Cantabria also, not as a massive rock but in scattered pebbles called bullae, but its influence on iron is the same”. Also Pliny here notices that “who would hesitate to deal first with the magnet? For iron, the tamer of all substances, is drawn by the magnet. So the magnet is given another name, sideritis, while some call it Heraclion.” From these remarks in the encyclopaedic NH we now find much information of THEN prevalent discussions concerning magnet, and then used nomenclature. Importantly, HERACLION, or HERACLEAN STONE, or SIDERITIS, or QUICK IRON, or MAGNET were names known to Pliny as being THEN designating the material that modern is named as magnet. Already in the testimony of Plato in the dialogue ION we noticed that Plato presented the name HERACLEAN STONE as designating magnets. Thus we emphasise to the Readers that in the ancient world to seafarers were well known in West the mythical PILLARS OF HERACLES; usually in modern renderings the PILLARS OF HERACLES are comprehended to designate the Gibraltar, that was for ancient seafaring well known in the southern edge of the Iberia. This is to be remembered when reading of mentions of Heracles in old Greek literature, cultic practises concerning PILLARS OF HERACLES; magnetic stones could detect reliably the direction towards north and thus also reliably inform of the direction of the West or the location of edge of Gibraltar strait in far distant Western Mediterranean. The HERACLEAN stone or lodestone was important for ancients, and thus we considering cultural developments of Hellenistic Egypt with interest notice that then the ancient Egyptian deity KHONSU of the Theban triad was often identified with HERACLES; importantly the name KHONSU means “NAVIGATOR” or “HE WHO CROSSES THE SKY IN THE BOAT” and identifying this Egyptian KHONSU with HERACLES thus emphasises Hellenistic Egyptian understanding of role of HERACLES in NAVIGATING. (Readers of Bible may compare with KOHEN priests of Biblical religion). This is well understandable noticing that magnets were widely known for ancients as HERACLEAN STONES, Hellenistic Egyptian ancient identifying deity KHONSU “the Navigator” with HERACLES emphasises ancient technology of using in navigating magnets, that then were widely called as HERACLEAN STONES. Thus considering KHONSU the Navigator, we once more refer to some important finds in the Egyptian museum. Some very precious cups and bowls belonging to UNDJEBAUENDJED the general of Pharaoh PSUSENNES I (1045-994BC) are kept in the Egyptian Museum, Cairo. Very precious SILVER cups belonging to Undjebauendjed are there preserved, and important detail in these is the beautiful ROSETTE decorating the bottom of these beautiful silver cups; the ROSETTE of course is appropriate to notice cardinal points of compass. (Importantly, colour of silver cups, even the electron silver and gold alloy, can be quite similar with ancient known magnets coming from MAGNES of Asia, that were of white colour). Thus we importantly notice that inscriptions in some of these cups notice that this general UNDJEBAUENDJED was prophet of KHONSU; and in Theban triad the KHONSU was the famous “NAVIGATOR”. We thus motivated can comprehend that very probably this general UNDJEBAUENDJED, PROPHET OF KHONSU, was actually doing navigating by these silver bowls, using these bowls as compass bowls and placing there some magnetite pieces and so determining direction of north, and thus reading in the bowl’s rosette decoration exactly the directions. (It is actually quite interesting to compare this role of ancient Egyptian general UNDJEBAUENDJED with that Plato in dialogue ION 541D presents as ancient clever STRATEGOI generals Phanosthenes of Andros and Heracleides of Clazomenae. The specific task of conducting and directing the troops is indicated in the AGO verb included in the title STRATEGOS of general, and noticing that Heracleides been clever ancient STRATEGOS recalls also his clever knowledge of directing the travel of the troops; and in Hellenistic Egypt of those times the deity HERACLES was identified with Egyptian deity KHONSU “The Navigator”. We are reminded thus that the ancient Egyptian general UNDJEBAUENDJED in his full title is also known as Prophet of KHONSU so that knowledge of clever navigating was important in this role. Ancient compasses DIABETES and BOSLA (Arabic), the Passover – Compass festival DIABATERIA; and much evidence by Philo of Alexandria Then we find ancient compass, usually designated with Greek word DIABETES. Importantly, in the Arabic language the word BOSLA designates compass device- and this Arabic word BOSLA is, notably, echoed in the Italian word BUSSOLA for compasses; this emphasises the huge role of ancient Arabic seafarers in the Mediterranean seafaring. The Mediterranean sea has of course during history been much contested, especially defeat in battle of Lepanto (1571) much restricted, almost excluded Arabic and Muslim seafaring in the Mediterranean for much time. But Italian word BUSSOLA for compasses is one continuous reminder of the continuous enormous importance of Arabic seafaring in Mediterranean during centennia. And thinking of Abrahamic histories, it is worth noticing that Arabic word IBRA notices needles; possibly also some magnetic compass needles. But now we discuss that the ancient Mediterranean navigators used DIABETES COMPASS (Liddell-Scott 390), thus is the “compass” one important currently widely recognised lexical meaning of the Greek word DIABETES. (Alas, Modern Readers rather of course recognise with the word diabetes currently designated serious disease diabetes mellitus). The word DIABASIS notices passage, crossing over and means and places of crossing over and ALSO the Jewish PASSOVER FESTIVAL (L-S 390); also the Greek word DIABATERIA notices Jewish Passover. This is important- usually modern Readers regard those events in descriptions of “exodus” that is derived from Greek language EKS-ODOS and notices “departing from” a place, thus “departing from Egypt”. But there is in Jewish PASSOVER Festival much that makes that festival the COMPASS FESTIVAL, OR NAVIGATING FESTIVAL, festival of clever travelling. We should remember that the cultural language of the Mediterranean world after Alexander was mostly the Greek language, much of culture even in times of Roman empire was Greek speaking educated culture in Eastern Mediterranean- thus considerations of Greek parlance do have specially much importance; this we remind noticing the horrific cultural catastrophe of modern state of Greece that from yesterday (June 11, 2013) closed down their national Television broadcasting because of extremely deep budget cuts in the state budget- the Greek society is in these days in brink of collapse because of extremely serious austerity savings programs dictated by Troika of IMF, EU and ECB that currently mostly dictate governance of Greece. We Europeans are in really much scions of Greek and Hellenistic culture and now are profoundly horrified following the continuous and ever deepening economic crisis of current Greece. We should much help Greece! The Greek word DIABETES designates compass. Ancient comprehension of DIABETES and DIABAINO is well recorded e.g. in writings of Philo of Alexandria. We read in the Migratione Abrahami interesting notices concerning DIABAINO; in Philonic literature the De Migratione is treatise especially devoted to describing travelling, the LEKH LEKH of Abraham whose quotation begins the whole treatise De Migratione. The whole treatise is remarkable allegory interpreting travel of Abraham describing Soul’s progress, and the allegorical treatise is written in very Platonic terms. But even in treatise that is profoundly allegorical there are the more realistic descriptions or at least words and sayings from realistic world; thus it is important to consider DIABAINO descriptions in Philo’s De Migratione. We thus find in Migr 217 that We are reminded that merchants and traders for the sake of trifling profits cross the seas (DIABAINEIN TA PELAGEE) and compass the wide world (KAI TEEN OIKOUMENEEN EN KUKLOO PERIIENAI APASAN), letting stand in their way no summer heat nor winter cold (translation of Whitaker, rev. by Colson, in LCL); the Greek reads LEGOUSI GOUN OOS ESTIN ATOPON EMPOROUS MEN KAI KAPEELOUS GLISKHROON ENEKA KERDOON DIABAINEIN TA PELAGEE KAI TEEN OIKOUMENEEN EN KUKLO (dat) PERIIENAI APASAN I prefer to translate slightly differently this description merchants and traders for the sake of trifling profits NAVIGATE (DIABAINEIN) across the seas and thus go around the inhabited world in their circular voyages (trl. Pasi K Pohjala 2013) We thus notice that here Philo clearly notices that merchants travel across the seas, specifically, that they NAVIGATE these voyages across the seas- here the DIABAINEIN clearly describes sea voyages directed by NAVIGATING WITH COMPASS. Importantly, the DIABAINEIN is not merely DIA voyaging across the sea, but it recognises the developed skilful method of such voyage, that the voyage is done NAVIGATING across the sea, WITH THE HELP OF COMPASS. In this writing Philo is commenting the Biblical statement of Gen 12:6 noticing travelling from Haran, to the place of Schechem DIODEUSAI TEEN GEEN EOOS TOU TOPOU SUKHEM EPI TEEN DRUN TEEN HUPSELEN. Thus Philo starts here interpreting the word DIODEUSAI (TI DE ESTI TO DIODEUSAI, SKEPSOOMETHA). More allegorising, Philo then writes in Migr 219 of DIODEUSON MENTOI PSUKHE. And sea travelling is in this context also noticed in Migr 218 where is written that TOU DE KALLISTOU KAI PERIMAKHETOU KAI MONOO TOO GENEI TOON ANTHROOPOON OIKEIOTATOU KHARIN, SOFIAS, MEE OUKHI THALATTAN MEN APASAN PERAIOUSTHAI, PANTA DE GEES MUKHON EPERKHESTHAI, FILOPEUSTOUNTAS EI POU TI KALON ESTIN IDEIN EE AOUSAI Here Philo writes of travelling across every sea, writing the PERAIOUSTHAI. But truly interesting is to notice with this notice of sea voyages across seas, statement of MUKHON because this word notoriously resembles MAGNET- already for Plato the MAGNETIS LITHOS was well known in meaning “magnet stone”. The word MUKHOS clearly much resembles MAGN or MAGNETIS. The treatise De Migratione is very delicate and consists of remarkable details and interpretations, and thus Philo here writing the Greek MUKHON word apparently refers to MAGN or MAGNETIS, Magnets. Stated concise, Philo here in Migr 218 notices that men voyage across seas and do this with scrupulous examination of MAGNET. And Philo here in 217 writes of DIABAINEIN TA PELAGEE, also this noticing voyage across seas, and the DIABINEIN specifies that such voyage is with navigating with COMPASS (DIABETES). Acts of Apostles 19, and distribution of standardised magnets in cult of Artemis of Ephesus to seacaptains, in profession of silversmiths of Ephesus We now consider some interesting details of Acts of Apostles recording teaching of Paul in Ephesus and there occurred tumult initialised by silversmith Demetrios who called people to defend then cult of Artemis of Ephesus. In those times the Ephesus was very important centre in the Asia Minor, in modern Turkey, and the temple of Artemis in Ephesus was world renowned in the ancient Mediterranean world, and deity Artemis is old deity and centrally important in Hellenistic pantheon. Importantly, the Ephesus of those ancient times was located in area of very active mining of the ancient Lydian region; also mining of iron ores was in those days important in that region, and Ephesus was very important harbour of that region. We shall see that this tumult concerning teaching activity of Paul in Ephesus has much interesting connections to ancient use of LODESTONES, or MAGNETS, by ancient mariners. We read in Acts 19:23ff that EGENETO DE KATA TON KAIRON EKEINON TARAKHOS OUK OLIGOS PERI TEES HODOU. DEMETRIOS GAR TIS ONOMATI, ARGUROKOPOS, POIOON NAOUS ARGUROUS ARTEMIDOS PAREIKHETO TOIS TEKHNITAIS OUK OLIGEEN ERGASIAN…EIPEN ANDRES EPISTASTHE OTI EK TAUTEES TEES ERGASIAS HE EUPORIA HEMIN ESTIN KAI THEOREITE KAI AKOUETE OU MONON EFESOU ALLA SKHEDON PASEES TEES ASIAS Thus is in the New Testament book of Acts 19:23ff described the important encounter and tumult of public in Ephesus, after mission of Paul. This Demetrios was silversmith ARGUROKOPOS. The KOPOS thus appearing in the professional title of smiths of various specialities in those Hellenistic times also calls much comparison with the designation of Copts of Egypt; of course Smith’s profession was widely in those times practised. We now notice that here is described DEMETRIOS GAR TIS ONOMATI, ARGUROKOPOS, POIOON NAOUS ARGUROUS ARTEMIDOS We shall show that this production POIOON NAOUS ARGUROUS ARTEMIDOS well can be argued to have been production of magnetic LODESTONES that were inscribed with Artemis’ signs and thus specifically guaranteed to be genuine (and thus really operative) LODESTONES, popular and important for ancient mariners. Of course, the modern comprehension is that silversmith Demetrios was producing small miniature silver models of then widely famous Temple of Artemis of Ephesus. But it is important to notice that some MSS here write more specified that POIOON NAOUS ARGUROUS ISOOS OOS KIBOORIA MIKRA (or KIBOOTIA MIKRA), thus witnessed in few MSS 1739, 1837, 915 and importantly such specification known also by Chrysostomus and in Armenian tradition (see the Novum), especially Armenian MSS knowing of such tradition seems of particular importance concerning history of Ephesus, because Armenian regions are geographically near located to western coast of Asia Minor and ancient Ephesus, and the Armenian Churchly traditions and Manuscripts we much outside of the sphere of old Byzantian Churchly editors whose activity is in much quite responsible for the harmonisation tendencies. But preserved geographically quite near to the famous ancient centrum Ephesus, such Armenian tradition probably is much reliable simply because of in the ancient world, some details of ancient prosperous culture of Ephesus certainly were well known in areas quite near, such as in Armenian regions; and also in some Greek MSS that tradition of KIBOOTIA/KIBOORIA is supported! With much interest thus should be here noticed that ancient Armenian traditions support comprehension that the Acts 19:24ff POIOON NAOUS ARGUROUS ARTEMIDOS was in some regions of Ancient Asia Minor or in their neighbouring areas comprehended as ISOOS OOS KIBOORIA/KIBOOTIA MIKRA. THIS TRADITION OF KIBOOTIA DESCRIBES THAT SUCH NAOUS ARGUROUS ARTEMIDOS WERE LIKE SMALL BOATS; KIBOTOS IS IN BIBLICAL TRADITION WELL KNOWN TERM AND DENOTES BOATS, OR AT LEAST CUP/BOWL FORM OBJECTS. IMPORTANTLY, GREEK WORDS HERE NOTICE POSSIBLE SLIGHT IMPORTANT DIFFERENCE, BECAUSE NAUS DENOTES SHIPS AND NAOS DENOTES TEMPLES AND SHRINES. WELL MOTIVATED, WE THUS HERE FIND MENTION OF MAKING SILVER SHIPS OF ARTEMIS, SPECIFIED BEING SIMILAR TO SMALL KIBOOTOS BOATS, thus specified in Armenian tradition that has survived outside of the realm of the harmonising Byzantian editing, but geographically very near to ancient Ephesus and thus claiming much reliability. WHAT, THEN, MAY HAVE BEEN SUCH SMALL SILVER SHIPS OF ARTEMIS, QUITE SIMILAR TO SMALL KIBOTOS BOATS? THUS WE REMIND READERS SOME IMPORTANT NUMISMATIC EVIDENCE: SOME ANCIENT COINS FROM LEUKAS DEPICT ARTEMIS ON SHIP, AND IMPORTANTLY, ARTEMIS IS DEPICTED ON SHIP IN MAGNETS FROM THESSALY (this important numismatic evidence is preserved also in the British Museum, and in scholarly discussions widely known, even the standard Pauly-WISSOWA mentioning of this important numismatic evidence in art. “Artemis” (1350), so that scholars since generations CERTAINLY do have knowledge of existence of such coins where Artemis is depicted on ship, thus even depicted on MAGNETS FROM THESSALY.) Thus we summarise this important CONCLUSION: APPARENTLY DEMETRIOS SILVERSMITH WAS ACTIVE IN PRODUCTION OF SILVER COINS OR MAGNETS WHERE WAS DEPICTED GODDESS ARTEMIS ON SHIP. THIS IS WELL MOTIVATED BY EVIDENCE: SOME GREEK AND ARMENIAN MANUSCRIPT TRADITIONS SPECIFY THAT THESE NAOUS ARGUROUS ARTEMIDOS (ACTS 19:24) WERE LIKE SMALL BOATS (OOS KIBOOTIA MIKRA) AND IN NUMISMATIC EVIDENCE ARE KNOWN COINS OF LEUKOS AND MAGNETS OF THESSALY WHERE GODDESS ARTEMIS IS DEPICTED ON SHIP (The British Museum). ANCIENT EPHESUS WAS IMPORTANT NAVAL CENTRUM IN ANCIENT PROSPEROUS ASIA MINOR, AND ARTEMIS OF EPHESUS WAS THEN WORLD WIDE RESPECTED; APPARENTLY THUS ANCIENT SEACAPTAINS COULD PURCHASE GOOD QUALITY MAGNETS (LODESTONES) AS PART OF CULT OF ARTEMIS OF EPHESUS, THESE MAGNETS STANDARDISED GUARANTEED BY IMAGE OF ARTEMIS ON SHIP ENGRAVED ON SUCH STANDARDISED ANCIENT MAGNETS (LODESTONES). SILVERSMITHS BEING ACTIVE IN ANCIENT PRODUCTION OF STANDARDISED MAGNETS (LODESTONES) IS ESPECIALLY MOTIVATED NOTICING THAT MAGNETS OF SOME REGIONS, WERE OF WHITE OR WHITE-BLUISH COLOUR (e.g. MAGNETS FROM MAGNESIA IN ASIA) AND THUS COULD BE WELL INCLUDED IN ACTIVITIES OF SILVERSMITHS, IN THEIR APPEARANCE MUCH RESEMBLING SILVER. IN GREEK TERMINOLOGY, VERB ARTAOO USUALLY NOTICES THE ATTRACTION BY MAGNETS, THUS KNOWN ALSO BY PLATO IN DIALOGUE ION, THIS EMPHASISING CONNECTION OF GODDESS ARTEMIS WITH MAGNETS THAT “ARTAOO” ATTRACT IRON (CONCLUSION, by Pasi K Pohjala 2013 in this Verre et Bible 16). The cult of Artemis indeed did have important connections with sea and seafaring, and thus it is well understandable that to seafarers were in cult of Artemis delivered standardised magnets (especially magnets from Magnesia in Asia) standardised and guaranteed with depiction of goddess Artemis on ship depicted on the magnet. Ephesus was important naval centrum in Hellenistic world, also of times of New Testament, and in whole Mediterranean world cult of Artemis of Ephesus was widely reputed and marvelled. The region of Ephesus, Lydia and regions of northern Anatolia were also very important and prosperous iron mining centra in those times. This was Big Business of those times; and cult of goddess Artemis was in Ephesus then centrally important and widely reputed in whole Mediterranean. Ancient writers much recognise this important cult, thus e.g. Strabo 14.1.20-23; Pausanias 2.25 and 4.31; Xenophon E 1. The Temple of Artemis of Ephesus was even regarded one of the Seven Wonders of the ancient world! Also regarding realities of business, it is well understandable that such commercial and naval centrum Ephesus did in religious cult represent important knowledge of ancient navigating; and thus it is understandable that in cult of Artemis of Ephesus were also distributed standardised magnets (lodestones), essentially important for ancient seafarers. We thus notice some important details in Greek cult of Artemis and comprehension of Artemis. Importantly, the standard discussion of the original Pauly-Wissowa very clearly presents also many aspects of Artemis cult that are specially relevant for seafaring. “Sie ist es, die den Seefahrern glucklichen Ausfahrt (EKBATERIA) verleiht, den Lauf der Schiffe beflugelt (NEEOSSOS…EUPORIA) und ihnen unversehrte Heimkehr gewahrt (EUNOSTOS); sie ist es, die den Sturm tosen lasst oder den gunstigen Wind zuruckhalt (z.B. fur die Flotte in Aulis); Schiffe benennt man haufig zur gunstigen Vorbedeutung mit Beinamen derA“ (Pauly-Wissowa art. Artemis, 1350). Here is described the belief that goddess Artemis secured happy departure of seafarers, quickly transported the ships, and guaranteed their safe return; also Artemis governed winds and storms and could still winds. Often ships also bore the name Artemis, thus in hope of promoting voyages. Thus in Greek culture were known Artemis LIMNAIA and Artemis LIMNATIS, and also Artemis POTAMIA; and often Artemis is named also PARALIA (at the seashore). For promoting more knowledge of these important aspects of cult of Artemis, we now little more extensively quote from Pauly-Wissowa “Die Vermischung der binnenlandischen Naturgottin mit dem ionischen Letoidenkultus hatte die Aufnahme mancher neuen Zuge in das Gesamtbild der Gottin zur Folge. Galten schon fruher Quellen und Bache als ihr wohlgefallig, so dehnt sich nun ihre Macht auch uber das Meer aus, wozu sich auch die alten binnenlandischen Beziehungen zu Poseidon trefflich fugten. Nun hat sie auch am Meeresstrande zahlreiche Heiligtumer (A. AITOOLEE in Naupaktos, DIKTUNNA bei Las, SAROONIA in Trojen, der Leto und ihrer Kinder in Delios vgl auch die Epiklesis PARALIA). Sie ist es, die den Seefahrern glucklichen Ausfahrt (EKBATERIA) verleiht, den Lauf der Schiffe beflugelt (NEOSSOS..EUPORIA) und ihnen unversehrte Heimkehr gewahrt (EUNOSTOS); sie ist es, die den Sturm tosen lasst oder den gunstigen Wind zuruckhalt (z.B. fur die Flotte in Aulis); Schiffe benennt man haufig zur gunstigen Vorbedeutung mit Beinamen der A. Ein Schiffsvorderteil halt A. auf Munzen von LEUKAS (British Museum) und Smyrna; sie sitzt auf einem solchen auf Munzen der thessalischen Magneten (British Museum). Die Hafen schirmt sie als EPISKOPOS, sie ist LIMENITIS, LIMENOSKOPOS oder LIMENESSIN EPISKOPOS. Ihr zu Ehren, die von dem Bruder den Namen DELFINIA entlehnt, feiert man in Athen das Seeausfahrtfest der DELPHINEN“ (Pauly-Wissowa art. Artemis, 1350). Readers may wish to translate this in completeness, but now we notice the main details. When cult of Artemis was combined with cult of Leto, many changes occurred. Earlier were often springs and streams considered sacred to Artemis; but then becomes the power of Artemis extended even to sea- already earlier she was comprehended being connected with the great sea god Poseidon! Thus she was venerated in numerous temples on the coastal regions (A. AITOOLEE of Naupaktos, DIKTUNNA at Las, SAROONIA at Troy and often she was also called PARALIA). Goddess Artemis was also believed to secure happy departure of seafarers, she quickly transported the ships, and guaranteed their safe return; also Artemis governed winds and storms and could still winds. Often ships also bore the name Artemis, thus in hope of promoting voyages. Thus in Greek culture were known Artemis LIMNAIA and Artemis LIMNATIS, and also Artemis POTAMIA; and often Artemis is named also PARALIA (at the seashore). Goddess Artemis is depicted at fore-end of ship in coins from Leukas and Smyrna, and Artemis is depicted at fore-end of ship in Thessalian Magnets (British Museum). And Artemis protects harbours in role of EPISKOPOS, or LIMENITIS, or LIMENOSKOPOS. She is also called DELFINIA, and this is commemorated in Athenian navigating festival! Now we depart from considerations of cult of Artemis, in the important Pauly-Wissowa. Some considerations of developments in EGYPT also are important for better comprehension of cult of Artemis. During the religious syncretism of Hellenistic Egypt of Ptolemaic times, and thereafter, the goddess ARTEMIS was usually identified with goddess BASTET. She was usually depicted as cat headed or lion headed goddess, and she represented sunlight in its positive and growing powers. It is important to notice that BASTET usually is depicted holding in her hands devices like sistrum, or some “basket”. The goddess BASTET became in Egypt very important national goddess in the time of reign of Twenty-Second Dynasty when Libyan Pharaohs ruled Egypt and the BUBASTIS was the capital, the capital of 18eenth nome of Lower Egypt, in place strategically important for controlling routes to Mediterranean and to eastern Egyptian coast; e.g. important trade route led from BUBASTIS to Clysma that is situated in the areas where currently the Suez Channel starts in the coast of the Red Sea. Importantly, these trade routes were thus ONE important connection between Mediterranean coast and Red Sea and thus conducted some of the important trade between Mediterranean and Orient. It is thus quite worth recognising that in developments of Homeric times the Greek goddess Artemis more was comprehended with powers over sea and winds and protecting sea voyages; but it is here especially notable that the compass device is in (later) Arabic traditions known BOSLA that quite resembles the name of the important Egyptian BASTET deity. Other connection is that Arabic word ward notices roses and rosettes, this much reminding of the name ARTEMIS goddess, protector of seafaring. Comparing some historical developments, these times after 950BC are in Palestine later times of their early Iron Age, times of Judges and developments towards monarchy begun by YEMENITE-ARAB KING SAUL THE FIRST MONARCH OF ISRAEL (Bible records that king Saul was of tribe of Benjamin, that is, king Saul was YEMENITE-ARAB (e.g. 1 Samuel 9 and 10:20ff). The monarchy in Israel was begun by the YEMENITE-ARAB king Saul, so the Bible tells. Ancient names of monarchs often referred to the deity of their realm, in Israel often thus names including –JAH or –JAHU. This is of course important information of main tenets of religion of certain ancient realm in the time of reign of certain monarch. But the name of Saul rather sounds including reference

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

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