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

study of iron in Bible 5

But this would lead to more developed discussions of philosophy of senses and sensation, and describing sensation occurring through ”touch” and ”touching”. This is fundamental comprehension of working of senses, and the media, and Readers may read more e.g. in Aristotle’s De Anima II.5 where sensation is described arising in process of acting and being acted upon (POIEIN, PASKHEIN), or PASKHEIN and KINEISTHAI; and De Sensu 442b is detailed discussion with other theories that base all sensation on “touch”. (Aristotle discusses in II.12 also the important Platonic description of receiving in soul imprints of visible objects like in the imprinting of signet ring on wax, and thus arising sensation of visible object). And thus we consider questions of touching and medium and we notice APTOMAI touching and ARTAOO attracting. Especially, in De Anima II.11, Aristotle states that AISTHANOMETHA GE PANTOON DIA TOU MESOU (423b7) thus emphasising that we perceive all things through medium. Here Aristotle especially considers question that some senses (e.g. taste and touch) seem to act by contact, but other senses act at distance. Discussing this fundamental question, he emphasises in 423b7 the centrally important role of medium in ALL sensation. And Aristotle specifies here in De Anima II.11 also ALLA DIAFEREI TO APTON TOON ORATOON KAI TOON PSOFEETIKOON OTI EKEINOON MEN AISTANOMETHA TOO (dat) TO METAKSU POIEIN TI HEMAS, TOON DE HAPTOON OUKH HUPO TOU METAKSU ALL’ AMA TOO (dat) METAKSU Visible and audible things are perceived when the medium (TO METAKSU) affects us (POIEIN TI HEMAS); but those of touch are not perceived by the medium affecting us, but at the same time with the medium (AMA). (De Anima II.11 423b12ff). In theory of sensations, this is important description of affecting via medium, or directly. In theory of visual perceptions, centrally important is role of the Transparent (TO DIAFANES) medium; and e.g Aristotle’s De Sensu III is detailed discussion of visual perception of “colour” and “colour” in the Transparent DIAFANES. These philosophical distinctions are important also in ancient considerations of role of the medium in that a magnet apparently can cause movements (or iron pieces, or iron needles) from some distance, without visibly touching the iron piece, but apparently acting from much distance. But these are questions of philosophy of sensation and philosophy of KINESIS. Here we shortly consider the ARTAOO. One interesting aspect of ancient magical use of magnets was that they were known with title BREATHING STONES. Thus describes the Great Magical Papyrus of Paris PGM 4.1716ff ritual of breathing, with placing piece of magnetite breathing stone under the tongue, with apparent aim of creating attraction; this describes attempts of calling for the attracting forces of magnets in circumstances of human life. It is hereby also worth considering that Aristotle in De Sensu 444 discusses how some sensations can occur only if some “lid” is removed from top of the sense organ; thus in the case of eyes that can see only if the eye lids are opened, or sense of smell only occurs if “lid” is removed by breathing (TOIS MEN ANAPNEOUSI TO PNEUMA AFAIREI TO EPIKEIMENON OOSPER POOMA TI and KATHAPER EPI TOON OFTHALMOON TA MEN EKHEI BLEFARA TOON ZOON OON MEE ANAKALUFTHENTOON OU DUNATAI ORAN). Readers may here hear some possible echo of the Egyptian fundamental Opening of Mouth ritual, and the important role of adze or staff in this ritual. And in the Timaeus 80C writes Plato importantly concerning HERACLEAN STONES that KAI DEE KAI TA TOON HUDATOON PANTA REUMATA ETI DE TA TOON KERAUNOON PTOOMATA KAI TA THAUMAZOMENA EELEKTROON PERI TEES ELKSEOOS KAI TOON HERAKLEIOON LITHOON, PANTOON TOUTOON OLKEE MEN OUK ESTIN OUDENI POTE Here the power of attraction by the magnetic stone, called also here the Heraclean stone, is noticed in the term ELKSIS and OLKEE, of the Greek verb ELKOO. Also here is clearly noticed that such magnetic stones, or stones called Heraclean stones, are noticed to have ELKO power, power of attraction and pulling. The detail of mentioning the ELECTRON metal and magnets Heraclean stones here compared is of huge importance also. Nomenclature of ancients was somewhat unspecific. The ELECTRON metal is alloy of silver and gold and quite looks like silver. Especially in ancient Egyptian culture the ELECTRON metal is important. But ancients also knew that many magnets looked like silver metal, thus notices Theophrastus in his De LAPIDIBUS. The current study shall make also some remarks of Egyptian ELECTRON metal, especially because of quite similar outlook of ELECTRON metal and some magnetic material. In Egyptian archaeological finds objects that are in archaeological descriptions classified as ELECTRON objects are somewhat usual, and are thus here worthy of much consideration because of similarity with some magnetic objects. This brings to question of ancient Egyptian magnets, here shortly noticed. The Egyptian funerary cult was much centered in role of Osiris, and often Egyptian funerary recitations mentioned different bodily parts of Osiris, and notably, usually were noticed OSIRIS’ FINGERS OF ELECTRON METAL. Notoriously thus is in Egyptian culture one important and often uttered mention of ELECTRON METAL noticing metal objects of form of FINGER; such formed metal objects namely are much possible for being also COMPASS NEEDLES. And parts of the huge obelisk monuments were in Egypt also covered with ELECTRON metal; also this indicates special known meaning of electron metal- both finger and the enormous obelisks are somewhat of similar form, similar to tiny needles that could be watched in compass needles. Important discussion also of electron metal is in the book Ancient Egyptian Materials and Industries by A. Lucas (revised ed. by J.R. Harris). Importantly, “there cannot be any doubt that electrum is found in the country and it seems highly probable that the supply sufficed to meet the local needs” (Lucas 1962, 235). Metal electrum is alloy of gold and silver, and for modern goldsmiths such alloy poses task of refining silver and gold separately; but this alloy is harder than gold and thus was suitable for many jewellery making and so used in ancient Egypt. If the alloy contains more than 20per cent silver and is of light yellow colour, it can be called electrum, thus also following Pliny’s terminology in NH XXXIII.23. Ancient records mention that electrum was brought to Egypt from Kush, Punt, Emu and from some other southern regions; this ancient knowledge of electrum is also now notoriously interesting, because also ancient magnets were found in those areas, e.g. Ethiopian magnets being famous for their good quality; and the outlook of some magnets was quite resembling silver (and thus also near to outlook of electrum), so that also some magnets could be brought as such electrum transports to Egypt. In the ancient Egyptian, the word DB( denotes fingers, thus e.g. fingers of Horus and fingers of hand of Re, and Aramaic quite similar ADB( is the word for fingers (in Biblical Hebrew, the AZBY word). It is thus worth noticing that gold is in ancient Aramaic called DHB, (or Hebrew ZHB where the usual change of Z and D is occurring). And Egyptians often called silver as the “white-metal”. Thus also words for finger and gold are quite similar, or gold in the alloy with silver, the ELECTRUM. Among known archaeological finds of electrum material, are some finger rings of electrum in Cairo museum, and also some bowls and cups. Importantly, in the tomb of Psusennes I (1045-994BC), there in the grave of general Undjebauendjet were found interesting silver cups (diameter appr. 16cm) where the bottom of those cups is decorated with beautiful ROSETTE figures. These now are displayed in the Egyptian Museum. Cups and bowls with beautiful rosette decoration in the bottom of the cup or bowl are known also e.g. in many ancient finds in Cyprus and Syria. The rosette apparently is one specially suitable decoration of a bowl or cup used as ancient compass. And among the finds in the grave of that general Undjebauendjet is beautiful cup made of gold and electrum, the cup being of 13.3cm diameter; the cup is of form of flower where alternatively three petals are of gold material and the other three petals are of ELECTRUM. Inscription in this cup contains cartouches of Psusennes I and his wife Mutnedjemet. Also this find emphasises that in the time of reign Psusennes I (1045-994 BC) the metal electrum was thus importantly used by Egyptian silversmiths. Also this beautiful cup is now in the Egyptian Museum. In the Palestinian history, this period is early beginning of iron age in Palestine; and Egyptians had important strong presence in Palestine in much of their Bronze age. And the Egyptian royal crown, the pshent double crown, symbolised unification of Upper and Lower Egypt; and the HEDJET White crown of Upper Egypt is quite similar with the usual Osiris’ crown ATEF (that has more typical details); and the double Crown of Egypt is e.g. in the magnificent Throne of Tutankhamun is depicted on the heads of two winged serpents that form the armrests of the Throne- and in this PSHENT double crown the white HEDJET crown seems like silver crown, or possibly iron crown silver plated. And in Egyptian religion very usual was the symbol DJED pillar that symbolised stability; the DJED especially was form of appearance of Osiris all around the country; and DJED pillar was pillar decorated with four balks crossing the pillar (Christian cult of afterlife in certain meanings continues the cult of Osiris, or at least is by many so interpreted; and e.g. the typical cross of Eastern Orthodox Church contains two, or three, balks). And the Book of the Dead (the Going Forth by Day) specifically mentions the special ore of Upper Egypt. Silver, or electrum, is in many ancient Egyptian finds importantly present, even if gold metal is more usual in ancient precious Egyptian finds. Discussion of finds of silver and electrum are in the current study very important in consideration of ancient magnets and ancient use of magnets, because ancient nomenclature and classification only was in stages of development and being settled, and silver material quite looks like some magnetic ores and thus some confusion easily occurs; this is discussion that requires much attention. Important ancient knowledge of making MAGNETIC STATUES OF OSIRIS is preserved in the Great Magical Papyrus of Paris, the PGM IV. PLASON ANDRIANTA PALAISTOON G EETOO DE TRIKEFALOS HE MESEE KEFALEE EETOO HIERAKOS HE DE DEKSIA KUNOKEFALOU HE DE ARISTERA IBEOOS. EKHETOO DE EKSEEPLOOMENA PTERA TESSARA EKTETAMENAS TAS DUO KHEIRAS EPI TOO STEETHEI EN AIS KRATEITOO KRATOS AUTOS DE ESTOO PERIESTALMENOS OOS OSIRIS. EKHETOO DE O MEN HIERAKS BASILEION OOROU O DE KUNOKEFALOS BASILEION HERMANOUBIDOS HE DE IBIS EKHETOO BASILEION ISIDOS. BALE DE EN TE KOILIA (dat) AUTOU KARDIAN MAGNETINEEN KAI EIS PITTAKION HIERATIKON GRAFE TA ONOMATA TAUTA KAI ENTHES AUTOU EIS TEEN KOILIAN KAI POIEESAS AUTOO (DAT) BASIN SIDEERAN STEESON AUTON EPI TEES BASEOOS KAI ENTHES AUTO EIS NAISKARION ARKEUTHINON (PGM IV 3125ff. in ed. Karl Preisendanz) We now also follow the Translation of Morton Smith in the Ed. Betz of the Greek Magical Papyri in Translation, to render these important descriptions understandable to modern Readers: This is how to make (the phylactery): taking Etruscan wax, mold a statue three handbreadths high. Let it be three-headed. Let the middle head be that of a sea falcon; the right, of a baboon; the left, of an ibis. Let it have four extended wings and its two arms stretched on its breast; in them it should hold a scepter. And let it be wrapped like OSIRIS. Let the falcon wear the crown of Horus; the baboon, the crown of Hermanubis; and let the ibis wear the crown of Isis. Put into the hollow inside it a HEART OF MAGNETITE, and write the following names on a piece of hieratic papyrus and put them into the hollow. Next, when you have made it an iron base, stand it on the base and put it into a little juniper wood temple at moonrise on the third day of the goddess (Translation of Morton Smith in the Ed. Betz). This is interesting and notorious description in this Great Magical Papyrus of Paris concerning production of MAGNETIC STATUE OF OSIRIS. This hollow statue is to be made of wax and inside this statue is placed HEART MADE OF MAGNETITE (KARDIA MAGNETINEE). This is magnetic statue, really a magical statue. Inside this statue is placed also piece of papyrus where are written numerous names that are in this magical text also listed somewhat later (RICHO, RICHOBI…). Here is now IMPORTANT to consider in detail description of these three heads. In the midst is head of falcon; and this falcon is described crowned with crown of Horus, apparently in Egyptian religion this refers to Horus. The head in the right is KUNOKEFALOU; but very slight change of reading finds KUANOKEFALOU and THIS reading means “he of bluish head” (KUANOS; then KUANOS also could mean bluish glass paste). Osiris was originally nature god but developed to god of underworld, and often he is thus depicted painted green or bluish green. The KUANOKEFALOU could here indeed refer to this usual depiction of Osiris himself in some greenish colour. For example, the colour turquoise is greenish-blue colour and the gem turquoise is in ancient world highly valued, also in Egyptian jewellery. Probably we here recognise that this directive of making this magical statue states that the head in the right is head of Osiris, of greenish-blue colour (KUANOKEFALOS). And on the left side of this statuette is head of ISIS, wearing, appropriately, the crown of ISIS (words IBIS and ISIS are in Greek very similarly written). Thus we find the usual triad of Egyptian Religion, ISIS, OSIRIS and HORUS and their attributes. (The dog-headed Anubis was also an important Egyptian deity and here is referred to combination of Hermes and Anubis, the Hermanubis.) In the Egyptian religion, the triad Osiris, Isis and Horus is of course centrally important; and here we recognise important attributes of crowns of Isis and Horus, and formation of this statue resembling statues of OSIRIS. In the Book Going Forth By Day (Book of the Dead), the Spell 30 notices the Heart of Osiris, IB N WSIR, and Spell 168 notices the OSIRIS-ANUBIS that now is apparently of special importance; we find the triad Osiris, Horus and Isis also in this statue. Here is described that this statue is depicted wrapped like Osiris- thus is Osiris indeed usually depicted and this emphasises here picture of Osiris. Also is stated that the hands are stretched over the breast and in hand the deity holds a scepter. Also this is typical of Egyptian statues and depictions of Osiris, typically Osiris is depicted holding in his left hand the HEQA scepter and in his right hand the NEKHEKH flail. The specific statue described in the Magical Papyrus that we now are considering, holds in the hand the KRATOS scepter, probably thus the HEQA scepter of Osiris. (In the important Egyptian ritual of Opening of the Mouth, the SEM priest touches the mouth of the mummy with an adze, or also depicted is in the ritual crooked staff, actually the Staff of Osiris; important recent exhibition of these cultural traditions was recently in the British Museum Nov 2010- March 2011 of Journey Through the Afterlife). The Egyptians often depicted also in their sculptures the fundamentally important Osirian triad OSIRIS, HORUS and ISIS, and in this Magical Papyrus we apparently are now reading of moulding a statuette of this model, the triad of OSIRIS, ISIS and HORUS crowned with their traditional attributes, with some details of then prevalent highly syncretistic Hellenistic Egyptian religion. Thus we reach to very important remark: THE STATUETTE OF OSIRIAN TRIAD OSIRIS, ISIS and HORUS IS IN MUCH DETAIL FOLLOWING USUAL TENETS OF EGYPTIAN RELIGION, BUT THIS STATUETTE IS SPECIALLY A MAGNETIC STATUE. HOW USUAL WERE SUCH MAGNETIC STATUES OF OSIRIS (OR OSIRIAN TRIAD) IN ANCIENT EGYPTIAN AND HELLENISTIC EGYPTIAN RELIGION? OSIRIS IS USUALLY DEPICTED GRASPING THE HEQA SCEPTER (OF METAL, OR IRON) IN HIS DEPICTIONS. CULT OF IRON AND MAGNET: NAME OSIRIS IS SIMILAR TO LATER GREEK NAME O SIDEROS OF IRON. THE GREEK LETTERS D AND R OFTEN QUITE SIMILAR, NOWADAYS SYMBOLISED WITH THE § SIGN THAT COMBINES WRITING OF GREEK RHO AND DELTA LETTERS. THUS READING WRITING OF OSI§IS, OR THE RHO UNCLEAR WRITTEN, NOTICES OF NAME OF OSIRIS AND O SIDRIS, THE SIDEROS IRON. ALSO IN SPEAKING AND RECITATIONS THE DIFFERENCE BETWEEN IRON O SIDEROS AND NAME OF OSIRIS IS, ACTUALLY, VERY SLIGHT. IMPORTANTLY, OSIRIS STATUES ALMOST ALWAYS ARE DEPICTED HOLDING THE HEQA METAL/IRON STAFF IN HAND. AND IN GREAT MAGICAL PAPYRUS OF PARIS PGM IV 3125ff IS INTRUCTION OF MAKING OSIRIS STATUE SO THAT MAGNET IS PLACED INSIDE THE STATUE. ALSO NOTABLY FOR LATER CULTURAL DEVELOPMENTS, THE HEQA STAFF OF OSIRIS IS QUITE OF FORM OF CHRISTIAN BISHOP’S STAFF. Also importantly, in the Ceremony of Opening of the Mouth, important ritual is the touching of the mouth of the mummy with adze, or crooked staff, or the Osiris’ Heqa staff. Important mention of use of MAGNETS is also found in the Corpus Hermeticum Book IV. For this discussion is of special importance that the Greek word MAGNETIS LITHOS is also in Corpus Hermeticum IV written; and also the description of these objects is clearly such that apparently is thus denoted metal that also modern educated readers would call magnets, especially because attracting iron is well noticed. Thus we read AUTEE SOI OO TAT KATA TO DUNATON HUPOGEGRAPTAI TOU THEOU EIKOON. EEN AKRIBOOS EI THEASEE TOIS TEES KARDIAS OFTHALMOIS, PISTEUSON MOI, TEKNON, HEURESEIS TEEN PROS TA ANOO ODON. MALLON DE AUTEE SE HEE (…) ODEEGEESEI. EKHEI GAR TI IDION EE THEA. TOUS FTHASANTAS THEASASTHAI KATEKHEI, KAI ANELKEI KATHAPER FASIN EE MAGNETIS LITHOS TON SIDEERON (Ed. W. Scott ”Hermetica”) Her is clearly mentioned how magnet attracts iron, ANELKEI KATHAPER FASIN EE MAGNETIS LITHOS TON SIDEERON; clearly thus here Hermeticum notices such that also modern educated readers would call “magnet”. W. Scott translates in words “even as men say the loadstone draws the iron”, and recent translation of B. P. Copenhaver (1992, CUP) renders in words “just as the magnet stone draws iron, so they say”. These translations thus also clearly comprehend this statement as description of that stone that currently is designated as “magnet”. Now it is hugely important that in this statement of Hermeticum, clearly is stated description of finding way: HEUREESEIS TEEN PROS TA ANOO ODON W. Scott renders this in words ”you will find the upward path”. This is clear statement of ancient Hermetic use of magnet in DIRECTING THE TRAVELLERS! Thus we specially notice statement MALLON DE AUTEE SE HEE (…) ODEEGEESEI Thus is here specifically written concerning DIRECTING TRAVELLERS, ODEEGEIN. Modern Readers thinking in terms rationalistic, would probably here say that “compass” or “compass needle” thus directs travellers. But here is in MSS. uncertainty- this is apparently very critical issue. Sincerely enormous Jackpot winning in the Ascot races a week from now, would be the opportunity of reading all the known MSS of Hermetica with all modern techniques to try to discover the letters here written- because Manuscripts according to their cultural and societal circumstances very probably would write THESE WORDS AS reference to some device that we would recognise as compass, device of use of magnet for directing travellers. Frankly, that modern Manuscript study of these Manuscripts of Hermetica could be Approach of new Dawn for better comprehension of ancient Compass devices. It is worth emphasising that Hermes was the Divine Messenger and thus one of his very special knowledges is travelling knowledgeably. Here the Hermeticum indeed writes of BOWLS, the Book IV states in the title being writing concerning THE BOWL, THE KRATER. Some more practical rituals with such bowl could of course be regarding that bowl as compass bowl, but this is here in Hermeticum not clearly stated. Indeed, here is written how Deity filled large KRATER bowl with reason and sent the bowl KRATERA MEGAN PLEROSAS TOUTOU KATEPEMPSE DOUS KEERUKA KAI EKELEUSEN AUTO (dat) KEERUKSAI TAIS TOON ANTHROOPOON KARDIAIS TADE BAPTISON SEAUTEEN HE DUNAMENEE EIS TOUTON TON KRATEERA…PISTEUOUSA OTI ANELEUSEE PROS TON KATAPEMPSANTA TON KRATEERA…OSOI MEN OUN SUNEEKAN TOU KEERUGMATOS KAI EBAPTISANTO TOU NOOS, OUTOI METESKHON TEES GNOOSEOOS KAI TELEIOI EGENONTO ANTROOPOI We read here that god filled the important bowl with reason and sent that to men and appointed herald. The herald encouraged that everyone would baptise his powerful heart in this bowl. Men thus would strongly trust that they thereby shall be able to find way to travel upwards to the divine sender of that bowl! Those men who understood this message and baptised, with much consideration (TOU NOOS), they partook in that GNOSIS knowledge. (Own rendering by Pasi K Pohjala 2013; and importantly Readers could see esp translations of Scott and Copenhaver). Here is importantly thus describes finding special knowledge by observing that bowl- and the procedure is called TO BAPTISE. This Greek word BAPTIZEIN usually means swimming, immersing and ritually baptising; and here is the BAPTISING done in this KRATER BOWL and therewith important GNOSIS knowledge reached. 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

VERRE ET BIBLE FIFTEEN Where is Your Jerusalem? By Pasi K Pohjala January 28, 2013 (part 2/2) 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 written MWRSH that vocalised is quite similar to the MURSAHA that in Surat HUD denotes a harbour; and this statement write of Bamot Olam. Usually this is rendered with “ancient high places”- but in the society of Israel and legitimate places of worship, such BAMOT had really central status- the BAMOT were anciently in Israel legitimate altars, legitimate places of worship. Marcus Jastrow concisely summarises this now really important detail “Bamah, name of the legitimate altars prior to, and of the illegitimate after, the establishment of a central sanctuary (at Shiloh) and of the Temple at Jerusalem” (Jastrow 176). However, now we in the current study are questioning the meaning of “Jerusalem” and arguing that “Jerusalem” is noun designating ancient harbours and safe anchorages, rather than being name of only one ancient city. Bamot high places are of course usually considered having been established only in hills. But now we comprehend TRANSLATION: HAA! For us were ancient BAMOT sanctuaries in Harbours! (Translation Pasi K Pohjala 2013) This statement of Ezekiel 36:2 thus increases our comprehension of the structure of old Israelite harbours MURSAHA- there was usually BAMOT “high place” sanctuary. (Hereby I am not suggesting that Bamot high places sanctuaries were located only in harbours; rather these apparently ancient lighthouse edifices were found in harbours and in important places around country for guiding travellers with their lights; more detailed discussion of importance of lighthouses and such tower edifices for ancient Israelite navigating and directing routes across land is in my recent Commentary of Book of Malachi, also in Verre et Bible series, published recently in December 2012 and rapidly becoming increasingly popular already now in beginning of year 2013! I acknowledge that I am really encouraged for Readers’ ever increasing interest and thus I, Pasi K Pohjala, pledge to powerfully and effectively continue my progressing publishing of Biblical Studies, to so much rejoicing of many Readers! With much thankfulness: apparently the VEB Verre et Bible publishing Series of my Biblical studies is increasingly becoming VIP). But HERE in Ezekiel 36:2 we find noticed ancient BAMOT sanctuaries in MURSAHA harbours. Importantly, language in this context is very clearly describing ancient harbours. Thus we read here in Ezek 36:3 JYN BJYN SMWT WSAP ATKM MSBJB LHJWTKM MWRSH LSARJT HGWJM Here is written concerning the MURSAHA and that it is placed amidst waves swallowed all around (SAP, and YN can notice wallowing); this is realistic description of a harbour place in coastal line beside swallowing waves of the high seas. This is nice description of MURSAHA harbour in ancient Israel, and notice of ancient BAMOT (sg. BAMA) sanctuary in this harbour (apparently some taller tower like edifice in the harbour, like a lighthouse); and notice how this harbour was from all sides swallowed up amidst waves. Also we read in Ezekiel 11 statement written of Jerusalem and Mursaha, reading 11:14ff that “Then the word of the Lord came to me: “O mortal, your brothers, your brothers, the men of your kindred, all of that very house of Israel (KL BJT JSRAL KLH) to whom the inhabitants of Jerusalem (JSBJ JRWSLM) say, ‘Keep far from the Lord; the land has been given as a heritage to us (LNW HJA NTNH HARZ LMWRSH)” (Tanakh translation) This is interesting statement that in the vocabulary of Ezekiel much specifies his statements concerning Israel, Jerusalem and MURSAHA. Clearly in this statement are very importantly “Jerusalem” and “MURSAHA” actually identified. Here is recorded saying of the “inhabitants of Jerusalem” maintaining that the area concerned had been given to them as MURSAHA. Importantly, MURSAHA is clearly here presented as some area or place (ARZ), it is not something abstract such as money, and “Jerusalem” is here apparently presented also as place noticing the inhabitants of “Jerusalem”. Thus is actually the meaning of “Jerusalem” explained with the term MURSAHA, that is: this statement indeed presents “Jerusalem” as old noun that designates harbours. Also is notable that this context in prophesy of Ezekiel 11-12 really specifically notices matters concerning with seafaring. This statement notices namely AHJK AHJK ANSJ GALTK, Tanakh translation noticing “your brothers, your brothers, the men of your kindred”, and the word GALTK is here especially noteworthy in THIS context of Ezekiel 11-12. Boat construction is clearly described in the following 12:3 with GL words, stating WATH BN ADM YSH LK KLJ GWLH WGLH JWMM LYJNJHM WGLJT MMQWMK; I have recently discussed also this description of old seafaring in my Commentary Nahum)). Thus is more understandable here stated “Say then: Thus said the Lord God: I have indeed removed them far among the nations and have scattered them among the countries, and I have become to them a diminished sanctity (Miqdash- “sanctuary”) in the countries whither they have gone” (Tanakh translation Ezekiel 11:16) This statement of Ezekiel 11 describes notoriously the situation of people scattered around, among different countries and different folks: God Himself has become to them small Sanctuary (AHJ LHM LEMIQDASH MYT BARZWT ASR BAW SM). With this description it is really understandable that “Jerusalem” is here in Ezek 11:14ff actually identified with the MURSAHA place (harbour or safe haven). We read some more descriptions also in Psalm 61. I have in my preceding Commentary of Mikhtam Psalms 56-60 more discussed the notorious details of vision production (MIKHTAM and Greek rendering STEELOGRAFIA) described in those Psalms. However, Psalm 61 is NOT a Mikhtam Psalm- in this Mikhtam Psalm genre are reckoned Old Testament Psalms 56-60 and 16 where the MIKHTAM is noticed; and the theme “Jerusalem” or MWRSH is in the Mikhtam Psalms not important. Furthermore, the Psalm 62 is Psalm of Jeduthun and has certain importance in the histories of Obadiah and Temple Musicians, and this Psalm 62 has been therefore somewhat discussed in my recent Commentary to Book of Obadiah. Neither Psalm 62 discusses “Jerusalem”. Now we consider some details in Psalm 61 that are clearly important for current discussion concerning MURSAHA and “Jerusalem”. Ideologically is noteworthy that in this Psalm 61 is apparently emphasised matters concerning to seafaring KJ ATH ALHJM SMYT LNDRJ NTT JRST JRAJ SMK JMJM YL JMJ MLK TWSJP SNWTJW KMW DR WDR We can read the JMJM YL JMJ being from JAM “sea” even if translations prefer to read here the JOM “day” (this is one of the famous and actually quite often occurring puns of reading Hebrew Bible). Recognising this apparent detail notices in this statement strongly matters concerning seafaring. We thus notice that NTT JRST JRAJ SMK describing how God has given JRSH HARBOUR to those who honour his name, those from Seas; and here is also noticed that God has enthroned a king over the seas. Also is worth noticing the Hebrew word TNHNJ that is form with sg.1 suffix (NJ) and formed of NH; the apparent reference to NH or NOAH clearly refers Readers to attentively here consider matters of seafaring, especially when JAM seas clearly here are discussed. Actually quite nice description of piers is here alluded to in writing of “ends of the earth” in the meaning that quite concretely indeed piers of harbours are “ends of earth”; here Psalm 61:3 writes of MQZH HARZ. This sentences namely also notices TWP floating, and the BBZWR notices also such places that are surrounded by bars, such as balconies (or piers, see Jastrow 183). Thus are in this Psalm 61 interestingly noticed seas and harbours JRSH. Important seafaring traditions are written in Isaiah 33-34, and we now notice first Isa 33:21 and 34:1 stating “for there the Lord in his greatness shall be for us like a region of rivers, of broad streams, where no floating vessel can sail and no mighty craft can travel (BL TLK BW ANJ SWT WZJ ADJR LA JYBRNW) - their ropes are slack, they cannot steady the sockets of their masts, they cannot spread a sail…approach, O nations, and listen, give heed O peoples! Let the earth and those in it hear, the world (WMLAH TBL) and what it brings forth” (the Tanakh translation). Here is the TBL importantly written in description of floating vessels. The Isa 33:8 also emphasises words of rising, QWM and RWM and the 33:10 notices TEBEL here in Isaiah. And in this discussion Isaiah writes of Jerusalem in words “Your eyes shall behold Jerusalem as a secure homestead (YJNJK TRJAJNH JRWSLM NWH SANN) A tent not to be transported, whose pegs shall never be pulled up, and none of whose ropes shall break” (Tanakh translation) Readers comprehend that thus is Jerusalem here connected to NOAH traditions, thus to the Biblical traditions of seafaring, in writing of this NWH; and the SANN also refers to the ANJH noun, usual word in Hebrew for ships and boats. What is, then, such notable tent AHL edifice? Apparently here is described a tent like edifice where boat was resting (NH) in the landing place, and this harbour place with this boatshed tent edifice is here called “Jerusalem”. Also in important seafaring description in Ezekiel 27 we find interesting references to floating. The Ezekiel 27:28 writes namely in Hebrew Bible that LQWL ZYQT HBLJK JRYSW MGRSWT In the current Study we here below shall more notice these emphasised RS words JRYSW MGRSWT, that they are important words of seafaring life that describe how boats are in anchorage tossing and shaking much (RYS), so well known for every sailor, and the MGRSWT noticing the safe anchorages and safe harbours (cf. Mursaha in Surat HUD and Mersa coastal harbour cities- for more discussion, see below). Here we notice LQWL ZYQT HBLJK where also THB is written, somewhat appropriately with word HBL noticing these captains, they apparently being important for keeping boats and ships afloat. Below we shall comment the SYR word of tossing and shaking with “Following the Tanakh translation we then question HOW such isles and islands might tremble or quake? Obvious answer of course is that they look somehow like seen from a boat- seen from the quaking boat the islands indeed seem quite much trembling (even if the islands themselves are strong and stable), the quaking and tossing of those islands is caused by the quaking of place of observer, that the islands are Also in Haggaj 2:6-7 is important detail that RYS words in Old Testament notice Harbours and safe havens; thus “Jerusalem” is not name for one city but old noun for safe harbours. We study now details of Haggaj 2:6-7, especially the Hebrew RYS word; and thus we comment that very large and important question of Old Testament study, namely question concerning meaning of the numerous RYS words in Hebrew Bible. We shall notice that often also these RYS words importantly notice anchorage, safe havens and safe harbours. In Quran we remember the Sura HUD where the safe anchorage is noticed MURSAHA. Thus we even more consider that quite big question of Biblical research, to what extent Old Testament and especially Apocrypha of Old Testament describe reality of ancient maritime empire. Of course Readers much consider that mostly Old Testament describes events in ancient times in the area that we currently know as Palestine (or Israel), and many happenings generally in regions of modern areas of Jordania, Syria, Egypt and especially Lebanon. But we shall see that notoriously much Old Testament describes reality of such regime and rule that was a naval trade empire, stretching from East to West. Thus one important detail is that we notice reality typical of such naval empires- and thus are questions of harbours and safe havens of very big importance. The current writer Pasi K Pohjala also recently has discussed previously question of distant ancient trade settlements and trade voyages between these trade stations in discussing writings of the GOLA in Old Testament. Usually is GOLA seen as quite hapless and unhappy exile, and pious are looking forward to divine help to gather together pious from such utterly wretched situation. But I have recently put forward important argumentation in the tradition that comprehends such GOLA rather as description of reality of maritime trade empire whose trade posts and trade settlements are located in distant areas and much of activity of that regime is concerning the successful voyages between these settlements, so that trade, commerce and cultural exchange are reality. Now we more study the question of HARBOURS in Old Testament, studying RYS words in Old Testament Now we more study the question of HARBOURS in Old Testament, studying RYS words in Old Testament, also in Haggaj 2:6-7. We notice the currently understood usual lexical meanings of RYS words (and some similar words) in Hebrew Bible. Marcus Jastrow translates RYS with “to tremble, be in commotion, rage” and the Hifil as “to shake, disturb”. And Marcus Jastrow notices the noun RYS with “commotion, earthquake” (p. 1489). Everyone who has been in a boat or travelled in a smaller ship well knows how much these are shaking and are trembling. Boats and ships in anchorage especially much are shaking and are in disturbance. And the BDB (that is fundamentally continuing and developing the Gesenius) notices the RYS “quake, shake” and “tremble, quake, toss rage (of sea)” (BDB 950). It is now really important to notice that the BDB that is based on Gesenius and is thereby developed during generations of Biblical scholars here indeed notices RYS ALSO as “toss, rage (of sea)”. this important notice of RYS having circumstance in seafaring and seas is now noticed as actually quite usual in Old Testament, so that RYS quite often notices trembling and quaking on seas, amidst waves, and importantly, also in the situation that boat or ship is anchored in a harbour. In the Ezekiel 27:28 we read LQWL ZYQT HBLK JRYSW MGRSWT “at the outcry of your pilots the billows shall heave” (Tanakh) Thus is noticed a kind of strong cry from captains and that then in MGRSWT areas shall be quaking. The RYS word is here explicit describing situation of seafaring, and thus it is in these widely received translations such as Tanakh rendered. The Septuagint tradition indeed translates here the HBL as KUBERNEETAI. And description of circumstances of harbours and naval affairs is important also in Ezekiel 26:15 that in Hebrew Bible states of TYRE that KH AMR ADNJ JHWH LZWR HLA MQWL MPLTK BANQ HLL BHRG HRG BTWKK JRYSW HAJJM “Thus said the Lord God to Tyre: The coastlands shall quake at the sound of your downfall, when the wounded groan, when slaughter is rife within you” (Tanakh) The word AJJM also may be translated as islands or isles (see BDB)- thus is noticed the RYS doing and AJJM isles and islands that clearly thus specifies RYS being importantly relevant also in context of maritime culture and seafaring. Following the Tanakh translation we then question HOW such isles and islands might tremble or quake? Obvious answer of course is that they look somehow like seen from a boat- seen from the quaking boat the islands indeed seem quite much trembling (even if the islands themselves are strong and stable), the quaking and tossing of those islands is caused by the quaking of place of observer, that the islands are seen from a boat or ship that is in midst of sea quaking and tossing. And thus Ezekiel 26:18 concludes that YTH JHRDW HAJN JWM MPLTK WNBHLW HAJJM ASR BJM MZATK “now shall the coastlands tremble on the day of your downfall and the coastlands by the sea be terrified at your end” (Tanakh). Also interesting notices are in the following prophecy concerning Tyre in Ezekiel 27 where the 27:4-5 notice “your frontiers were on the high seas, your builders perfected your beauty. From cypress trees of Senir they fashioned your planks;they took a cedar from Lebanon to make a mast for you” (Tanakh) BLB JMJM GBWLJK BNJK KLW JPJK BRWSJM MSNJR BNW LK AT KL LHTJM ARZ MLBNWN LQHW LYSWT TRN YLJK This prophesy is concerning Tyre, the important ancient naval centrum. Appropriately thus is noticed BLB JMJM GBWLJK, that the frontiers of Tyre were on seas. And then we notice in Hebrew stated BNJK KLW JPJK BRWSJM and ask what, then, is this BRWSJM. Preceding words BLB JMJM GBWLJK refer clearly to situation or place beside high sea, that is, harbour. Thus we now render this BNJK KLW JPJK BRWSJM so that this statement refers to RWS HARBOUR, thus rendering that “your builders perfected your beauty IN THE HARBOUR”. Of course, this is really appropriate description of that ancient famous flourishing Tyre, appraisal of that magnificent beautiful harbour of Tyre. Now the BDB translating tradition, of course, does render this BRS as denoting cypress or fir (BDB 141) but there also acknowledging that the specific meaning of BRS root is, however, unknown. We notice that even if BRS in some statement indeed notices cypress or fir trees, attentive Readers of Hebrew Bible shall specifically notice the B-RS where the meaning of noun RS (or RYS) is central; THUS reading now B-RS we indeed find reference here to the RS harbour and can thus render here IN THE HARBOUR. This is of course specially appropriate because this statement immediately before writes of place being the frontier beside the high seas- and harbour is exactly such place, built by builders. Then this statement continues noticing that plank structures in that harbour were of planks from Senir; and structures of poles and masts were of poles of cedar trees. We now observe here in Ezekiel 27:4-5 written BLB JMJM GBWLJK BNJK KLW JPJK BRWSJM we notice that apparently here is written of area beside the coast, so that the RWS here designates the harbour of Tyre, that truly famous ancient naval centrum, Thus we compare this apparent statement with writing in the Ezekiel 27:28-29 that LQWL ZYQT HBLJK JRYSW MGRSWT WJRDW MANJWTJHM KL TPSJ MSWT MLHJM KL HBLJ HJM AL HARZ JYMDW Here is described clearly how seamen and captains come to land from their ships. Apparently that area MGRSWT where this happens is usually designated as “harbour”, and I thus present slightly emended form of Tanakh translation (emendation in capital letters) “At the outcry of your pilots TREMBLE THE HARBOURS (MIGROSOT) and all the oarsmen and mariners, all pilots of the sea, shall come down from their ships And stand on the ground” (Ezekiel 27:28-29) Apparently coming to land from ships occurs in harbours: thus in this statement we have really obvious description of harbour MIGRASA in this prophesy concerning Tyre. We have now noticed in numerous Old Testament writings that the R-S word MURSAHA indeed in many statements there refers to harbours and safe anchorages. Now we consider some writings of word MGRS (Migrash) that is in Old Testament quite often and well defined part of many cities, word used in apparently well defined meaning in Old Testament. This word is in current translation tradition usually rendered as “common-land” or “open land” (BDB 177), but apparently this tradition more reflects considerations of cities located inlands. However, when we realise that some (or many) cities noticed in Old Testament may have actually been located in coastal areas, Readers surely ask how Biblical statements might then tell of the harbour of such coastal cities. Answer is now that current Bible translation much less considers questions of harbours because of the assumption that there described cities were inland cities. Here noticed quite many descriptions of RS words and Mursaha words noticing apparently harbours, also constructed and developed harbours, importantly lead Readers to consider that actually the MIGRAS city part noticed in Old Testament may have been in some (or in many texts) the HARBOUR of that city. We shall now see that indeed some MIGRASH statements in Old Testament clearly are descriptions of HARBOURS of cities. Thus we consider more statements in Old Testament. We consider more statements in Isaiah 57. There are RS words mentioned interestingly in Isaiah 57:20 writing “the wicked are like the troubled sea which cannot rest; whose waters toss up mire and mud. There is no safety, said my God, for the wicked” (Tanakh) Thus we consider this statement in Hebrew Bible writing that BWRA NWB SPTJM SLWM SLWM LRHWQ WLQRWB AMR JHWH WRPATJW WHRSYJM KJM NGRS KJ HSQT LA JWKL WJGRSW MJMJW RPS WTJT (57:19-20) This statement in Hebrew Bible writes of GRS (of form NGRS) and RSYJM, and the modern translation clearly acknowledges that indeed here is written concerning seafaring and sailing and seas. We easily notice that RS words noticing harbours and anchorages in Hebrew Bible are there quite usually written clearly in this meaning, in many statements and in many books of Hebrew Bible. This is especially important to notice; merely some occurrences could still be regarded as belonging to style and special vocabulary of a particular book or prophesy. Merely some scattered examples of RS words designating harbours and anchorages and safe havens could also be thought as occurring for merely referring to suspect practises of older cultures or cultures surrounding, presented thus mostly for purpose of criticism. Thus the task in the current study was to show that RS words designating harbours and anchorages in Hebrew Bible indeed occur in many books and by many authors and prophesies, AND that these RS words thus describe and name the OWN culture and practises of the culture and religion of these writers and prophets. With this argumentation we then described to the Readers that indeed in Hebrew Bible RS words in many statements and in many descriptions and prophesies do occur as positive description of the culture of these prophets and the Biblical religion. This is to say, in these statements the prophets and writers thus were describing everyday life of their societies and practises of their culture and religion, their OWN practises of seafare and harbours, anchorages and safe havens. We now especially remember that the region of Palestine was from the times ancient indeed very famous for their seafaring. Tyre and Sidon little north of the area of modern Palestine were in ancient world enormously famous for their seafaring, their seafaring in the whole Mediterranean region and even beyond. Remember well that the famous ancient sea god in Hellenistic world is POSEIDON whose name unmistakably to everyone referred to SIDON, that enormous centrum of ancient seafaring; and worth is remembering that POSEIDON actually had established status as one patron of ancient polis ATHENS. Ancient Phoenicians were very important seafaring people, their naval trade empire was in Eastern Mediterranean from time ancient very important, and old Egyptians often employed specialist Phoenician captains, seamen and ship builders for their endeavours in Mediterranean naval trade. This regarded, where have all the seamen gone in modern Bibles- this question is essential for really many versions of modern Bible understanding, as well in Christian Bible translations, as in the modern Tanakh project “the Tanakh is an entirely original translation of the Holy Scriptures into contemporary English, based on the Masoretic- the traditional Hebrew- text. It is the culmination of three decades of collaboration by academic scholars and rabbis representing the three largest branches of organised Judaism in America. Not since the third century B.C.E, when seventy-two elders of the tribes of Israel created the Greek translation of Scriptures, known as the Septuagint, has such a broad-based committee of Jewish scholars produced a major Bible translation.” (Tanakh translation, The Jewish Publication Society). The Tanakh project indeed is monumental and the representants thoroughly learned. Alas, we questioned their translation already considering word BHR or B-Har, because famously is BAHARI in Arabic language the “sea”. And so on. Also their use of word “Jewish” is completely unacceptable, because Rabbinic Judaism was ONLY ONE of the branches of ancient Judaism, well known in ancient literature also groups of Sadducees and generally temple Priests, Zealots, general people or the Am Ha Aretz; and importantly we remember that early Christianity and followers of Jesus of Nazareth indeed were one important and growing group of ancient Jews. Maintaining that Rabbinical party is and was well established branch of ancient Judaism well is in accordance with reality; but simply appropriating the title “Jew” only to those who are or were of Rabbinical party is thorough perversion of truth and enormous humbug. These questions are in modern Bible research of course well known; and worthy reading and contemplating for these questions are also letters of Paul, former Rabbi who was educated in school of R. Gamaliel. We can thus conclude this study: indeed Old Testament often writes of MURSAHA and MEGRASA harbours and indeed some Old Testament statements very clearly identify “Jerusalem” as noun designating safe harbour. But we remember that actually many statements in Old Testament where “Jerusalem” is mentioned are actually somewhat vague and unspecified in their descriptions so that in reading many Old Testament statements mentioning “Jerusalem” we really should attentively consider if that particular statement actually describes a “safe harbour, Jerusalem”. Old Testament records many histories of ancient naval empire where overseas trade and travelling were important actions. END OF VERRE ET BIBLE FIFTEEN.

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

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