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.

Pasi K Pohjala December 12, 2012. Study of Ancient Navigation, Use of Compass described in Bible Verre et Bible. NAVIGATION WITH SIGNALS Old Testament clearly attests ancient developed knowledge of navigating with compass, magnetic needle indicating there direction towards north. Placed in water bowl, such magnetic needle operates quite in manner of current compass. Bowl divination thus included also reading direction towards north by observing floating magnetic needle in bowl. We notice that for ancient Arabic and Mediterranean seafare use of compass was certainly especially effective when geography of important regions is more considered. Glimpse on map alerts easily that the direction of Red Sea is along quite straight direction from northeast to southeast: thus use of compass in ancient Arabic seafare in Red Sea was certainly recognised to be especially effective. And Mediterranean coastal line from shores of Gaza and ancient naval hubs of Sinai towards shores of ancient Ugarit and southern Turkey is quite directed along southwest towards northeast. Sailing in such seas between havens located in such coasts was remarkably effectively aided by use of compass. We remember that from times ancient, Egyptian rulers practised also extensive Mediterranean seafare, often with Phoenician sailors and captains. Sailors truly were living difficult life: sailing along coastal line with coast in sight could be comprehended preferable because in high sea an ancient ship is quite diminutive and quite lost among wind and waves. However, sailing near coastal line with coast visible included the truly horrible danger of shipwreck in underwater rocks that are so numerous nearer to coastal line- especially navigating with ancient ships amidst furore of winds and storms was never so precise that currently engine driven ships precisely guided with gps satellite technology do achieve. Use of compass thus could liberate ancient sailors from sailing dangerously near to coastal line where numerous underwater rocks hampered voyages. And use of compass in sailing in the Red Sea and along Levantine coastal line was specially effective for their being thus straight directed. For comprehending better Old Testament it is notoriously important to recognise that usually ships are called MERKAVOT in Arabic seafare. Indeed, the Arabic word MERKAVA is one of the most usual Arabic words denoting ships. This is straightforward noticed, and for comprehension of Hebrew Bible this Arabic MERKAVA tradition is notoriously apt and important. It is noteworthy that in Rabbinic Judaism MERKAVA mysticism is one important feature of mystical speculation; and ancient Jewish literature of MERKAVA mysticism is quite large. We remember of course, that large Rabbinical Jewish populations flourished in ancient Arabic speaking areas, also in times of Islam, and most of them quite well knew much Arabic language, so that then usual word MERKAVA designating ships in ancient Arabic seafare was to them known. Currently, however, reading of RKB (rakaba) verb and MERKABA noun in reading Hebrew Bible and Aramaic translations and interpretations is concentrating noticing events of dry land. Readers recognise currently usual tenets of verb RAKABA that so is noticed mounting and riding a horse, chariot or war chariot; and noun MERKABA designates chariots. Readers straightforwardly find this current consensus represented in important lexica. But also is famous episode concerning the Sea in Old Testament the episode of Exodus where Israel travelled amidst the Sea of Reeds (Exodus 14-15). Readers well remember the usual comprehension of this central Old Testament event: folk Israel were liberated from Egypt and came to the shore of Sea of Reeds, pursued by troops of Pharaoh. Miraculously, then God opened the route to Israel amidst the Sea- Israel was walking across the sea as if on dry ground; but waves came back and drowned Pharaoh´s troos pursuing Israelites. These are the main tenets of episode of rescue of Israel across Sea of Reeds. This is famous Old Testament episode concerning sea, the Sea of Reeds. The Exodus 15 the famous Song of the Sea that Israelites sang after being thus miraculously divinely rescued. Here writes Exodus 15:4-5 that The Lord, the Warrior- Lord is His name! Pharaoh´s chariots (MERKAVOT) and his army He has cast into the sea; And the pick of his officers are drowned in the Sea of Reeds. The deeps covered them; They went down into the depths like a stone. (Tanakh translation) Pharaoh´s chariots, MERKAVOT, drowned in the Sea of Reeds according to this currently usual reading. Of course, chariots MERKAVOT are designed for land battles, and this currently quite usual reading notices situation where such chariots drown in seas. However, recognising Arabic usual tenet that MERKABA noun designates ships, dramatically changes reading of this episode. MERKAVOT SHIPS of course are appropriate vehicles of transportation across a sea. We read in Hebrew Bible this description that H AJS MLHMH H SMW MRKBT PRYH WHJLW JRH BJM WMBHR SLSJW TBYW BJM SWP In the Hebrew Bible these words in the song of the Sea are truly notorious: here are MERKAVOT noticed and verb TBY is written, this especially referring to Biblical seafare, because the Ark of Noah in Hebrew Bible is called the TEBA. We find thus straightforwardly here interesting description that God carried Pharaoh´s MERKAVOT warships with their troops on sea, and Pharaoh´s troops thus sailed (TBYW, cf. TEBA the name of Ark of Noah) on the Sea of Reeds!! Readers with reading Hebrew knowledge are strongly encouraged to take in front of them this text written in Hebrew, preferably unvocalised consonantal writing, and nothing else than that, and some time seriously contemplate the meaning of those consonants that convey to us these so important ancient traditions. Considering usual Arabic word MERKAVA that usually designates different ships thus brings to Readers ability to quite naturally comprehend this tradition of Sea of Reeds- there are described sailing of Pharaoh´s warships and troops across the Sea of Reeds in MERKAVA warships. Importantly, large Rabbinically oriented ancient Jewish communities were living in Arabic speaking areas, and for them this interpretation was, of course, evident. Greek Septuagint translation of these descriptions of the Song of the Sea are also notorious and important. Greek translation of Exodus 15:1 reads TOTE EESEN MOUSES KAI OI HUIOI ISRAEL TEN OODEEN TAUTEN TO THEO (dat) KAI EIPAN LEGONTES AISOOMEN TO KURIO (dat) ENDOKSOOS GAR DEDOKSASTAI HIPPON KAI ANABATEEN ERRIPSEN EIS THALASSAN Here this Greek Septuagint tradition translates the Hebrew ASJRH LH KJ GAH GAH (gao gaa) SWS WRKBW RMH BJM Already we noticed here 15:4 writing of MERKAVOT PHARAOH in Hebrew Bible in the statement that MRKBT PRYH WHJLW JRH BJM and we noticed that ancient speakers with knowledge of sailing practises of Eastern regions, or old Arabic seafare, here in 15:4 recognised promptly description that God brought upon sea ships and troops of Pharaoh, the MERKABA in old Arabic seafare practises noticing ships. It is only logical and fully understandable to every reader to say that ships and troops sailing on ships were coming upon seas; and speakers may well ascribe this to powerful acts of God. Here in Exodus 15:1 the Hebrew Bible writes of RKB, thus of the MERKABA tradition. Importantly, Septuagint here translates HIPPON KAI ANABATEEN ERRIPSEN EIS THALASSAN. This Greek translation becomes importantly understandable more considering Greek seafare traditions: important type of PHOENICIAN SHIPS were in old Greek parlance called HIPPOS, mostly motivated for the specific decorations on the stem of those ships, looking like horse heads. Recognising thus HIPPOS designating important famous class of Phoenician ships, it is indeed appropriate to state that such HIPPOS ships are set on sea (RIPTO, aor ERRIPSEN). Of course the noun HIPPOS usually denotes the domestic animals horses; but THIS context of the famous Song of the Sea specifically writes of issues concerning sea. Thus IN THIS context of this Greek Septuagint translation it is indeed appropriate to comprehend the HIPPOS as denoting ships, motivated by the usual designation of famous type of Phoenician ships as HIPPOI. It is really logical thus to say in Greek that HIPPON KAI ANABATEN ERRIPSEN EIS THALASSAN; thus is described how ships and those people on board were brought floating upon sea. Here is written of ANA-BAINO form ANABATES that quite generally denotes those on board a ship; but in the ancient CONTEXT of Hellenistic world Readers undoubtedly recognised here ANABATEN referring specifically to NABATEANS. This Septuagint translation thus praises God for having brought on sea boats of Pharaoh and those on board, specifically designated as NABATEANS. We remember that Egyptians much employed people with good naval experience in their ships- and this poem of Sea of Reeds now notices Pharaoh´s HIPPOS boats and NABATEANS on board, probably as navigating specialists; and ANABATEN including practically everyone on board. We also remember that usually OT Hebrew writes NHG to denote to drive, conduct and to do charioteering (BDB 624); thus understandably here Hebrew Bible begins this ancient poetry with ASJRA LH (to God) KJ GAH GAH (gao gaa). Thus is God praised being leader of Egyptian naval forces- that God brought ships and those on board upon sea. However, after the complete defeat of Actium, praises of Egyptian naval forces were obviously considerably rare and such prejudice still in our times hampers to hear this praise of Egyptian naval power and God leading the Egyptian powerful navy. Here also the 15:7 writes in Hebrew Bible that WBRB GAWNK THRS QMJK This is in the Tanakh rendered In Your great triumph You break Your opponents It is certainly difficult to fully appreciate this powerful ancient poetry and its profound wisdom. However, we notice the following. Here is usually read vocalisation BEROB, “with much, by much” but we also may wonder if vocalisation RAB could be appropriate- the Consonantal Script is hallowed but vocalisation merely follows tradition and is often in interpretations speculated and changed. Reading vocalisation RAB in this poetry of ancient Song of the Sea considering matters of seafare and naval battles is of course specially appropriate- in traditions of Arabic seafare one noun designating captain of ship is namely: RAB. Already is noticed that Jerus-salem is a noun designating many safe havens, the Quranic tradition of Sura HUD 11:41 emphasising MURSAHA as the safe anchorage of the Ark of Noah and this noun still currently designating safe havens and harbours. The currently agreed lexical rendering of HRS of course describes destruction and breaking; but in this ancient Poem Song of the Sea certainly this THRS describes how God brings to safe harbour. We thus discover that this statement notices how: God with his skilled Captain with much knowledge (GAON) brings his own folk safely to harbour This poem Song of the Sea begins ASJRA LH KJ GAH GAH noticing how God leads or drives forward such forces (NHG). ELIJAH; Malachi 2:16 Malachi 2:16 writes in Hebrew Bible that KJ SNA SLH AMR JHWH Also we find written in Malachi 3:1 that HNNJ SLH MLAKJ WPNH DRK LPNJ WPTAM JBWA AL HJKLW HADWN Now we consider the SLH here described, this notices some style of “sending”. Attentive reading of these statements notices written HNNJSLH and NASLH where is written specifically of NSL and NSLH. Notoriously, this word has specific meaning of bringing to harbour. We read in Quran Sura Al-Muminun in the 23:29 in Quranic description of histories of Noah and his sailing that RABBI! ANZLINI MUNZALAN MUBARAKAN WANTA KHAIRUN ALMUNZILIN “My Lord! Cause me to land at a blessed landing place, for You are the best of those who bring to land” (interpretation by M.M.Khan and Muhammad Al-Hilali) The verb NAZALA has many various meanings, and meanings designating landing of ship, embarking and disembarking are important (1122). Malachi 3:1 so emphatically describes travelling and travel arrangements, so also New Testament traditions where Jesus of Nazareth by quoting Malachi 3:1 is noticed having described activity of forerunner John the Baptist. Comparison with 3:23 already emphasised that John´s activity SWB describes his clever finding the way and directing travel to proper destination. In these statements of 2:16 and 3:1 now we recognise the NSLH that apparently is comparable with this Quranic tradition of NAZALA bringing to harbour, bringing to landing place MUNZALA. ABRAHAM Old Testament religion much begins with narratives of histories of Abraham, or Ibrahim. Interpretations of the name Abraham are numerous in Midrashic literature, and very often noticed interpretation finds in the name Abraham reference to father of mercy, AB- RHM. Important Old Testament episode was of course the change of name of ABRAM to ABRAHAM; and many interpreters write quite much discussion of such change of name as indicating more fundamental truths. Also Philo of Alexandria wrote comprehensively of Abraham especially in treaties De Migratione and De Abrahamo, and current Author Pasi K Pohjala has been during years devoting much consideration to various details in these magnificent although quite difficult interpretations, even in philosophical meaning quite elaborate and difficult. We consider now some details in the Old Testament episodes of Abraham. Everyone remembers that Abraham is famous traveller. Old Testament episodes commence with the LEKH LEKH that usually are comprehended indicating divine commandment to Abraham to commence his journey. The Genesis writes then lengthy and elaborate histories of travels of Abraham. The current study in Verre et Bible series is studying Book of Malachi and ancient methods of travelling, navigating. Thus we certainly shall notice histories of Abraham also in the current study somewhat elaborate. Abraham is often in interpretations presented being well learned in much of ancient Chaldean science, especially astronomy, and many interpretations notice his specialist observations having aided his finding routes for travelling. Also in this study we shortly consider questions that what did Abraham observe, and how did Abraham direct his routes in his travels. We thus consider some questions of ancient lighthouses, and methods of directing routes with observing light from lighthouses. Histories of Abraham begin in Genesis 12, notably after the episode of building the huge tower in Genesis 11. Many interpreters bypass connection of these episodes: namely, in Arabic language usual word for tower is the BURJ. For Semitic and especially Arabic speakers thus are obviously connected the episodes of Genesis 11 describing building the huge tower (Arabic BURJ) and there described scattering of that people around in their ancient world, and Genesis 12 describing then how ABRAHAM began his journeying in LEKH LEKH episode- important connection is exactly found in the name ABRAHAM where also echo to BURJ is heard. Then we notice of course, that the RHM or RAHAM in the name Abraham usually is rendered to denote mercy and merciful character. But travelling terminology of Arabic language knows important meaning of RAHMAN- this word denotes travel directories and some style of ancient travel aides or maps. Recognising these Arabic traditions of BURJ towers and RAHMAN travel aides and planners we recognise that the name Abraham presents this patriarch as specialist of system of towers that were aiding travellers to find their proper routes. Apparently thus are noticed ancient lighthouses whose light greatly could direct travellers towards that city or town. We especially remember that Arabic noun Minaret denotes also LIGHTHOUSES; and this Arabic noun Minaret also denotes the minaret towers of mosques. In Islamic culture the Minarets are very usual feature built with mosques; and in dark times currently Minarets are notably beautifully enlightened so that Minaret towers of Mosques in night times are also beautifully enlightened lighthouses whose light in ancient times could really well help ancient travellers to find their direction. Importantly, the word Minaret is of same Semitic root as the Hebrew word MENORAH, the famous lampstand of the Temple, so important also in the current times that the MENORAH is the symbol in state emblem of current Zionist Israel. Profoundly regrettably although so descriptively to the current Israel Palestinian conflict, numerous Palestinian families settled there since old times and worshipping in the Mosques and Minarets, have been unjustly driven to exile and Zionist state emblem Menorah become prominent in those regions. Abraham is important Biblical traveller who could successfully travel lengthy journeys towards the Promised Land and in that Promised Land; and often is his success connected with his special knowledge of Chaldean astronomy so that he could direct his journeys with looking at the stars. Certainly Abraham indeed was great traveller who successfully travelled apparently in quite distances; and his name including BURJ RAHMAN notices his special knowledge of directing travel with help of lighthouses that guide the way of travellers. We read in Quran the SURA 85 BURUJ- The Big Stars, this Sura beginning By the heaven holding the Big Stars (interpretation of M.M.Khan- Muhammad al-Hilali) Moreover, 85:3 notices WASAHID WAMASHUD, or By the Witnessing day and by the Witnessed Day; this notices visions and observations. The SAHADA widely notices meanings of witnessing, observing, seeing (570ff). We notice that here is written of Big Stars BURUJ; and thus it is especially noteworthy that SURA BURUJ 85:5-6 writes ALNAR DAT ALWAQUD ID HUM ALAIHA QU’UD Of Fire fed with fuel When they sat by it (fire) (interpretation M.M.Khan-Muhammad al-Hilali) Truly notably this SURA BURUJ writes of “big Stars” and writes of a fire fed with fuel. Importantly, the BURJ notices “towers” and here written NAR root also forms the MINARET. The QA’ADA does denote to sit and be sitting (912) BUT Arabic QADA word (930) quite differently notices to lead, conduct, guide and to steer, in modern times noticing steering cars, vehicles and even airplanes. Comprehended with this QADA, the SURA BURUJ 85:5-6 notices FIRE FED WITH FUEL; WHEN THEIR MOVEMENT WERE GUIDED BY THAT (fire) We find thus in SURA BURUJ notable description how there was big fire in such tower, fire fed with fuel and that this fire was steering travel of those who observed this fire. Also this huge light could be denoted a BIG STAR. The name of this SURA BURUJ now apparently echoes the name of Abraham; and in tradition Abraham was especially famous traveller who was specialist of Chaldean science of observing stars. We comprehend that Abraham was indeed specialist of observing stars of heavens (cf. e.g. Sura An Najm); but also very importantly, this traveller Abraham was specialist of observing the BIG FIRE-LIGHTS IN TOWERS that guided paths of travellers, or MINARET LIGHTS. Considering ancient circumstances makes of course clear that light from towers (Minarets) of cities indeed much steered the travel of travellers; and light from lighthouses or Minarets of coastal line also importantly guided seafarers. We should now remember that Jewish faith and Islam strictly emphasise that God is One (In Quran e.g. so emphasised in Sura Tauhid, SURA 112), writing that God is AHAD. This oneness of God notices His oneness numerically and qualitatively, His absolute oneness. Moreover, in the current discussion it is also important to regard that verb HUDA notices steering and guiding travellers and movements. New Testament Readers remember the famous episode of birth of Jesus of Nazareth and the visit of the magicians coming to greet this newborn, told in the Matthew 2. This episode of Matthew 2 is notorious in numerous details; and for the current discussion now is notable mention that the “star of Bethlehem” guided the travel of magicians in their coming to greet newborn Jesus. Really numerous speculations have been presented in scholarly discussions for this Star of Bethlehem. Numerous studies have been discussing special heavenly events, proposed having formed the specially bright star in heavens; even many academically learned scholars have been calculating of times of such special heavenly event. In the current discussion we recognise that he Star of Bethlehem apparently was the signal fire that was burning in upper echelons of that house or in tower of that place where Jesus was born. The famous episode of Gospel of Luke 2 so famously describes that Jesus was born in midst of times of large travelling, and Jesus was born in the hut beside a house or inn made for travellers. It is understandable that such special house or inn for travellers also burned some really visible signal fire to guide travellers- this is understandable regarding ancient Near Eastern travelling practises and arrangements. There may have been even a some edifice that properly may be called a tower for such signal fire adjacent to that travellers’ inn. Such larger signal fire could then be called even a “star”, the word in Matthew 2 written. Thus is clearly comprehensible the notorious statement of Matthew 2:9 that KAI IDOU O ASTER ON EIDON EN TE ANATOLE (dat) PROEEGEN AUTOUS EOOS ELTHOON ESTATHE EPANO (dat) OU EEN TO PAIDION This Greek text of Gospel of Matthew is easily understandable with considering such ancient arrangements of guiding travellers. This Star was leading (PRO-AGO) the travel of these magicians; it is truly notable that the word PRO-AGO here is written. Comprehending that such travellers’ inn was keeping such guiding fire either on upper echelons or in tower style edifice, it is then appropriate to say that this Big Star indeed and very really stopped upon the place where Jesus was born. Description of Gospel of Matthew 2 of the Star of Bethlehem thus is understandable with considering ancient system of guiding travellers with signal fires towards cities and special edifices of travellers’ inns.

Pasi K. Pohjala December 08, 2012 A Study of Biblical Navigation in Seafare and Landroutes; Biblical Use of Compass and Magnet Study of Old Testament Book of Malachi- Verre et Bible series. 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 Israel. These staff were SRJ HHL designated officers; but we notice 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 named SRJ HHL, here is the first mention SRJ HHLWJZA that is exactly the HLWZA now so important in 2 Sam 24:4. Apparently these officers SRJ HHL were also trained in navigating and directing the routes, thus reasonably SRJ HHLWJZA. Concerning their travelling in northern regions, in areas of Tyre and Sidon is notable written in 2 Sam 24:7 WJBAW DNH JYN WSBJB AL ZJDWN WJBAW MBZR ZWR We notice that in these northern regions their travelling is noticed WSBJB; 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 Israel truly large touring- their special ability to travel reliably to various locations is actually here indicated in SRJ HHL WJZA that becomes in lectio continua HhHLWJZA 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 notices his doing WHSJB (Hebrew). 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 is apparently understandable when noticed that apparently so is described use of compass, reading in bowl visions direction towards north. 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 Matt 11:10; these texts quote Greek Septuagint translation of Malachi 3:1 in same words that is of quite 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: the Septuagint translation namely here writes that IDOU EGOO 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- 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. The Gospel tradition now has actually read the words IDOU EGOO 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 PROSOOPOU SOU whereas Gospels write of OS KATASKEUASEI TEN ODON SOU EMPROSTHEN SOU (this is apparently quoted from Malachi 3:1 and not from Exodus 23:20). These are normal and usual questions in study of New Testament Gospels and their manner of quoting some Greek Bible translation. Importantly, also Gospel tradition thus has read together Malachi 3 and the Exodus 23:20, traditions of divine leading of their way. After these somewhat more technical details of Gospel research, although very important, we now proceed to notice important details for the current study. Jesus of Nazareth is in Gospels presented as having described activity of John the Baptist also 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 preparations. John is then regarded neutrally as predecessor who somehow “prepared” way of Jesus, e.g. by preaching so that preaching of Jesus already could find some more audience. But Greek translation of Malachi 3:1 writes EPIBLEPSETAI ODON PRO PROSOPOU SOU, and such EPI-BLEPO quite concretely describes some activity of concrete seeing. Considering this tradition, John would have EPI-BLEPO concretely seen and observed the way that was in front of Jesus. Why then the Gospel writers write of KATASKEUAZO, this word is not found in Exodus 23:20 and its context, so that such KATASKEAZO does specifically indicate important detail. How are these EPI-BLEPO and KATASKEUAZO activities concerning the “way” meaningfully comparable. Let us now think of use of compass: through glass bowl indeed a road can be observed and seen, especially the proper direction can be detected with seeing the bowl that acts as compass, with a floating magnetic needle. Apparently thus is EPI-BLEPO quite appropriate; and KATASKEUAZO can denote concretely seeing through a 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 thus importantly emphasises that the prophet Elijah is to SWB- and the current study so emphatically finds attested SB and SAB use of magnets and compass in Biblical tradition to indicate the proper direction. We find thus importantly attested that Malachi 3:1 and its important New Testament quoting in Gospel tradition describing 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 the 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 advising of finding good road for travels would have been apparently less plausible and thus such detail drowned in forgetfulness in development of Christian dogma of the Son. Once more we are profoundly wondering how life of Jesus of Nazareth was developed into the high KURIOS Christology and metaphysical philosophical speculations of the Son, and a ideological bulwark of Christian state religiosity. Indeed the narrations of Roman state Christian religion and exalted KURIOS Christ operates in completely profoundly different illusory level than the original life of Jesus of Nazareth as described in the old reliable New Testament traditions (the current Author Pasi K. Pohjala is well knowledgeable of the tenets of developments of allegorical Bible reading, important especially in developing Christian thought and already importantly found in old Alexandrian Hellenistic writings, especially writings of Philo being especially prominent for their allegorical interpretations of Old Testament. Now is question of what the New Testament says in its quoting Malachi 3:1 thus describing John the Baptist; apparently he is thus described being specialist of finding the way with compass. This is conrete and easily forgotten and subsumed under thick strata of philosophical speculations in allegorising reading). But references to the Malachi 3:1 here make clear that quite concrete activities were thus indicated, and the 3:23 emphasising the SWB and thus the use of COMPASS for finding direction of travel. (It is also noteworthy that in Johannine literature of New Testament, the Second Letter of John emphatically writes of concrete travelling- PERIPATOUNTES EN ALETHEIA; INA PERIPATOOMEN KATA TAS ENTOLAS AUTOU; writes of PLANAO; and notably writing of PROAGOON). We thus conclude that in Malachi 3:1 and 3:23 we find interesting references to use of compass, looking into reflections in bowl operating as compass- and New Testament tradition of Jesus thus describing his frontrunner John the Baptist with these statements of Malachi and thus indicating John as one who knew how to find direction in way.

obadiah newly translated

stone. Importantly, thus Philo in this Quod Deus Immutabilis Sit does clearly write of Shabbath, religious gatherings in temples, also noticing STATUES OF DEITIES made of wood and stone in Temples, these details also paralleling the situation described in Qumran Shirim Shabbath.

Chapter 25. SUMMARY OF New, Modernised Translation of Book of Obadiah by Pasi K. Pohjala 2008, with detailed Commentary by Pasi K. Pohjala 2010

The Book of Obadiah has now been translated and detailed commented in this study. The Translation of Book of Obadiah written by Pasi K. Pohjala 2008 is based on meticulous study of Hebrew Text, Targumim, Greek translation, sometimes Syriac texts and study of comments of Ancient Interpreters, especially in the Talmudic tradition. These notices are more here commented in the current detailed study of Book of Obadiah. Usual comprehension of Book of Obadiah notices this Book to be one of prophets of destruction, and often it is said that we do not find knowledge of this prophet Obadiah beyond material of this Book of Obadiah. The current study was therefore devoting special attention to name Obadiah and traditions of Obadiah in Hebrew Bible ITSELF. Always it is important to try to find some more knowledge of some enigmatic individuals of Hebrew Bible in the texts of Hebrew Bible ITSELF. Thus were noticed clearly traditions of Obadiah musician in the Temple, together with traditions of Obed-Edom being singer in the Temple, descendants of famous Jeduthun, many Psalms in the Hebrew Bible especially in their titles mentioning such Jeduthun (Psalms 39, 77 and 62), and their roles in the Temple choirs so clearly attested in the Books of Chronicles (1Chron 9:16, 16:38-42, 25:3-6, 2Chron 5:12 and 29:14). Hebrew Bible ITSELF thus clearly advises to Readers to attempt to read the Book of Obadiah at least considering the context of cult in the Temple. Mentioning of Obadiah and Obed-Edom among descendants of the famous choirmaster Jeduthun of the Temple especially thus leads to traditions of Obadiah and Obed-Edom, especially because of the ancient habit of giving names to children following the names of some of their grandparents, thus these mentions of Obadiah and Obed-Edom lead Readers to consider tradition of musician-prophets in the Temple of Jerusalem, with name Obadiah and Obed-Edom, during numerous generations. (Furthermore, we know tradition of Obadiah manager of king’s household in 1 Kings 18 where is noticed time of king Ahaz and Obadiah having helped to hide prophets of JHWH from wrath). Important tradition connecting Obadiah and Obed-Edom families with the Ark of Covenant is recorded also in 2 Samuel 6 noticing David’s bringing the Ark to City of David after the Ark had been some weeks in the house of Oved-Edom. The Oved-Edom and Obadiah people thus appear in some important traditions specifically and clearly connected with Temple and even Ark of Covenant. With this obvious notice of living of numerous Temple musicians with name Obadiah and Obed-Edom, their being descendants of famous choirmaster Jeduthun, we cannot, regrettably, probably, name any specific Obadiah-musician of this musical family, but we do have made a truly huge progress of this study: we have identified we probable CONTEXT of the Book of Obadiah. Importantly, in Cairo GENIZAH and many other Medieval Manuscripts are found traces of traditions of music of Obadiah, usually scholarly discussed in the title of music of Obadiah the Proselyte and his music; but interpretation of details of such ancient Genizah Manuscripts should be questioned because of clear Biblical tradition of Obadiah and Oved-Edom families among the Temple singers in Temple of Jerusalem and because of here studied writings of Book of Obadiah- further study of these Medieval Obadiah and music of Obadiah Manuscripts here urgently called for; and importantly, a special session of music of Obadiah (the proselyte) was included in program of Fourth World Congress of Jewish Studies in Jerusalem (1965). Moreover, readers reading the ancient texts and translations of Book of Obadiah easily find also many references to this in the Book of Obadiah itself. We find that Book of Obadiah begins with word HZWN denoting visions; but it is notorious that the first word is this HZWN- among Prophets of OT only Isaiah begins with this word; many other books of Prophets do, of course, notice this word in their introductions (so Habakkuk, Nahum, Amos, Micah), understandably thus referring to visions and visioning- but only in Obadiah and Isaiah the word HZWN it the first word of the Book. Attentive readers thus notice that Obadiah 1 emphatically write of SHEMA traditions emphasising hearing; thus is easily found that Obadiah writing HZWN also noticed to Readers of the Chazzan, the special musician well known in ancient Synagogue (see e.g. writings of L. Levine concerning ancient Synagogue). Noticing in the beginning of Obadiah thus HZH and SHEMA thus refer attentive Readers to consider very ancient traditions of SHEMA and Chazzan; also this is understandable in context of working of musicians of the Temple. Well known is in Temple and Synagogue often spoken of AVODA, this noticed also in some renderings of name Obadiah. Greek translation also notices the SYNAGOGUE, writing in Obadiah 13 TEN SUNAGOGEN AUTON, this emphasising this Book of Obadiah writing thus of Temple and religious cult in the Temple, and cult in the Synagogue. It is further noticed that the Book of Obadiah also notoriously preserves culture and traditions of eastern areas, of Reqemite-Petran areas; research always notices that the Book of Obadiah so specifically is concerned with Edom and Edomites, and Esau. These clearly local knowledge of religion and culture of Nabataeans and Petra-Reqem now are comprehended with noticing traditions of Obadiah and Oved-Edom: the choir of Jeduthun was one of the choirs of the Temple of Jerusalem, and emphasising descendants of Jeduthun being Obadiah and Oved-Edom ALSO emphasises that among these musicians and singers of Temple of Jerusalem were some families of eastern origins, originating in Edomite areas. Clearly, they could convey traditions of Eastern regions, Nabataeans and of Petra-Sela, to the Temple and cult of Temple- we know very much of religious dialogue with traditions of neighbouring countries attested in Old Testament (in positive and in critical tone). Book of Obadiah is clearly written in context of religion of Temple of Jerusalem and perpetuated by Temple musicians of Edomite origins, Jeduthun, Obadiah and especially Oved-Edom; in this Book of Obadiah these musicians clearly discuss the religious traditions of Edomite and Reqemite areas in context of religion of Temple of Jerusalem. This is notoriously clear in Targumic translations of Book of Obadiah, certainly also written by group of such religious officials from Eastern Edomite and Reqemite areas, the Targumic translation so much discussing Nabataean deities DHUSHARA, QAUS, SHAI EL QAUM, ALILAT and many other deities, their appearances and their doings. Importantly, Philo of Alexandria clearly comments this Book of Obadiah in his writing Quod Deus Immutabilis Sit in such manner that Philo clearly attests knowledge of such Reqemite translations and traditions of Book of Obadiah- so clearly Philo writes of SHAI EL QAUM and DHUSHARA and QAUS in this very intriguing book Quod Deus Immutabilis Sit, there especially quoting four Psalms (very unusual for Philo), especially quoting Psalm 62 of Jeduthun traditions. The Book of Obadiah in the Hebrew Bible is very notorious Book, attesting many religious traditions of Eastern Nabataean regions and Petra-Sela, adapted and told in the context of cult of Temple of Jerusalem, by Temple’s choristers of Edomite origins, Jeduthun and his descendants Obadiah and Oved-Edom. We remember, of course, that David HaMelekh himself had Edomite ancestors, Ruth noticed in the Book of Ruth whose conclusion so emphatically notices this Edomite Ruth being ancestor of David- and also David’s bringing Ark of Covenant from house of Oved-Edom to the city of David. Many Edomite people thus are emphatically positively noticed in context of Temple of Jerusalem and religion in Temple of Jerusalem, and Book of Obadiah is important attestation of their culture in midst of cult and music of Temple of Jerusalem.

It is well known that Nabataean trade empire was prosperous especially in the time after Alexander’s empire, Nabataeans finding their place in midst of Ptolemaic Egypt and Seleudic empire. The Nabataean trade empire being prosperous and famous around Mediterranean world, their capital Petra especially enjoyed heightened prosperity and fame. Often it is told that merely few literary sources have been preserved from the Nabataean culture, this is notorious idea because of their central position in trade routes where ideas and trade were conveyed in areas near to Gulf and Mediterranean coast. Thus it was very much noticed in the current study, that also Bible might contain some references to Nabataeans and their culture, and Bible might also mention their capital Petra-Reqem. This was found understandable because Edomite culture and generally Nabataean areas being neighbours of ancient Judahite areas- usually ancient records from some culture do at least slightly mention their neighbours, writing good or bad mentions, but clearly it is to be presumed that Hebrew Bible might contain at least some references to Nabataeans and especially to their capital Petra-Reqem. Biblical studies write of neighbouring countries, including Edom and Edomites, and scholars have been studying these writings. However, interesting question are occurrences of words RQM in Hebrew Bible, the ancient ARAMAIC name of the capital of Nabataeans being REQEM, usually better known for its Greek name PETRA. In the current study was undertaken thus to examine more of writings of RQM words in Hebrew Bible. These are often comprehended to denote multicoloured fabrics and something colourful, and production of colourful clothing; but attentive Readers find many interesting details studying RQM word in Hebrew Bible. Thus were found histories in Judges 6 noticing troops from REQEM allied with Avimelekh, and Judges 11 similarly writing of troops from REQEM-Petra being allied to Jephtah. Importantly, Judges 11 also writes of ancient widespread female cult among Israelite women, honouring “daughter of Jephtah”. This deserves to be compared especially with Deut 16 writing of RQM and yearly festivals in Israel. Book of Ruth well known notices Ruth being ancient Moabite ancestor of David HaMelekh, and RQM words in Book of Ruth were found of special importance. Interesting history was found in 2 Samuel 6 writing of bringing of Ark of covenant to City of David after its being placed in house of Oved-Edom for some weeks- in the festivities accompanying bringing of Ark to City of David is noticed that David was celebrating like some REQEMITES- this 2 Samuel 6 thus interestingly connecting REQEMITES, Ark and OVED-EDOM. Importance of RQM words in context of Davidic dynasty is clearly noticed in words of Solomon upon his enthronement to succeed David HaMelekh, the 1 Kings 8:25 emphasising diligent hearkening of divine commandments guaranteeing the succession of Davidic dynasty, this VERY important statement of Davidic monarchy in 1 Kings 8:25 beginning RQ AM that UNMISTAKABLY refers to REQEM. Davidic monarchy had clearly some specific connection to REQEM and REQEMITES. (The RQ AM occurs also in Deut 15:5-6 emphasising diligent following of the divine commandments; but THIS text it not read contemporarily after SHEMA, but then is read from Deut 11). In the religion of the Temple times, the RQM words truly notoriously are written in many contexts very important to religion in Temple. Thus are written of RQJQJ MZWT MSHJM, these usually comprehended to denote some “wafers” on the table in Temple, this tradition of Mazot in these words often written, so in Exod 29, Lev 2:4 and 7:12 and Num 6:15. In midst of very sanctified rituals of Temple, are thus written of RQM Mazot! Notoriously, tradition of Deut 16:16 writes WLA JRAH AT PNJ H’ RJQM thus noticing Israelites arriving to the annual festivals, this writing notoriously RAH AT PNJ H’. Furthermore, well known (and often discussed) mentions of RQM words were found in numerous texts writing of colourful garments of High Priest, and Aharon High Priest, also these texts referring to RQM in context of discussing and legislating of the religion in Ohel Moed and Temple (Exod 28:39, 36:37 etc). Importantly, Exodus 35-36 writes of and legislates the construction of the Tabernacle and its furniture and specifically notices that Bezalel and Oholiab were specialists and skilled of doing such important works, also doing RQM (usu. Production of colourful garments and fabrics) is noticed among their special skills. Thus reading attentively Old Testament texts we find easily clear evidence of important mentions of REQEM and REQEMITES. Thus are noticed REQEMITE troops helping Jephtah and Avimelekh and even David Ha Melekh is with REQEMITES noticed in 2 Samuel 6. Davidic dynasty is connected to RQM in 1 Kings 8:25. Deut 15-16 write RQM word in writing of many divine commandments. In the traditions of Temple and Ohel Moed often RQM words are written, to denote RQM Mazot and colourful clothes of High Priest (Aaron) and other priests. These RQM words attest thus manifold religious and cultural connection of Israel and Judah with RQM Reqem, the Nabataean capital and their culture. It is especially interesting to notice that such RQM words do not appear in Hebrew Bible in contexts describing hostile attitudes and hostilities- rather such RQM words in Hebrew Bible are written in unmistakably positive and important texts concerning cult, religion, commandments and Temple. This is TRULY notorious- especially because David Ha Melekh and Davidic dynasty is noticed often in connection to RQM words.

Study of the Obadiah 1 thus noticed many details of the text and translations. The HZWN begins the Book of Obadiah, among Books of Biblical Prophets only Book of Isaiah thus beginning with word HZWN (even if the word does occur in introductions of books of Prophets). The HZWN and HZH notably, occur only here in Book of Obadiah. Targumic translation seldom writes of HZH words in Obadiah, only in v.12-13 where the HZH is notoriously connected with TBR and GBR (GIBBORIM) traditions. The Book of Obadiah much parallels many statements in Jeremiah 49, Obadiah 1 finding parallel in Jer 49:14. Interestingly, the SLH traditions are here important, and Greek translation in Jer 30 (numbering of Jeremiah in LXX has curiosities compared with MT) does write of ANGELS, understandably considering SLH sending and ambassadors, even if Greek translation of Obadiah 1 is not attested to write of ANGELS, writing of PERIOKHEN...EKSAPESTEILEN. However, the Ed. Gottingensia notices that Symmachus does translate also here in Obadiah 1 with AGGELOUS (or AGGELIAN), and Aquila translating AGGELEIAN, these being understandable translations of SLH statements. Writing of Zurot appearances and AT visual signs are here in Obadiah 1 unmistakable, this important to notice considering these translations noticing AGGELOI. Targumic translation of Obadiah 1 unmistakably places this text to Nabataean areas, writing of AMR JWJ LADWM BSWRA SMYNA where is reference to Edom and Bushra found (and reference to bowls B-SJR), the Bushra being well known centrum of Nabataean regions in Roman times, being their administrative centre of province of Arabia, also well known and flourishing in pre-Roman times. The Hebrew Bible specifically emphasises here the SHEMA traditions and HZWN, emphasising the religion and cult. Importantly, in Qumranic Manuscripts is preserved the 4Q380, regrettably only fragmentarily, this being Psalm of Obadiah, and this text notoriously emphasising also SHEMA traditions.

Study of Obadiah 2 makes very clear the Book writing of magnified visions. The Obadiah 2 writes in Hebrew Bible HNH QTN...ATH Meod. This begins with exhortation Hinne for attentive seeing and observations, emphasising of seeing something small- and then notices that its visual sign (AT) is so much! This is unmistakable writing of producing of magnified visions, importantly written after noticing in v.1 of the SLH sending of information (and translations noticing AGGELOI). Importantly, the parallel to Obadiah 2 in Jer 49.15 does not so clearly compare small and something-much. Greek translation also notices exhortation to seeing IDOU OLIGOSTON...SFODRA HUPEREFANIA where is clearly noticed seeing (IDOU, of ORAO) aof something very tiny, contrasted with huge HUPEREFANIA; and Targumic translation notices BSJR AT that in the SJR bowl there appeared vision AT.

Study of Obadiah 3 is very important. This mentions in Hebrew bible the SLY Selah that is clear reference to Rocks, specifically to the name of Nabataean capital PETRA-REQEM, also known as Sela (referring thus even to modern consensus e.g. in “Petra” in Concise Dictionary of World Place-Names, ed. by John Everett-Heath OUP 2010) and the standard works of history of Petra-REQEM and Edomites. The Nabataean kingdom was prosperous after the time of breaking of Ptolemaic Egypt and Seleucid Empire, the Nabataeans succeeding their trade via important caravan routes, and thus their trade empire and their capital Petra-REQEM being truly famous. References to Selah and in Greek Petra here are unmistakable references to the Nabataean capital and their culture and religion. Interestingly, ancient Rabbinical scholarship finding parallels to this text (in Masora) finds Jeremiah 49:16 and Song 2:14, both texts unmistakably writing of REQEM. Importantly, this texts more specifies the visions. The text of Hebrew Bible writes of SKNJ BHGWJ SLY where are found notice of SHEKINOT appearances. The HGWJ was comprehended comparing with book of HGJ (Haggaj) of Old Testament, especially 1:3-4 and 2:15-16 where are visions and comparison of less and much so clearly noticed; and the Book of Haggaj importantly writes of cups of crystal. Thus was found notice of visual (Shekinot) appearances appearing in crystal cups. Interestingly, Targumic translation notices here manifestations of Nabataean deity DHUSHARA in likeness of FALCON in magnifying cups. The text of Obadiah 3 thus describes in the context of religion in PETRA specifically magnifications seen from Sidonian cups, the Targumic translation importantly noticing manifestations of Nabataean deity DHUSHARA in these cup-visions in likeness of falcon.

The Obadiah 4 writes truly interesting statements. Targumic translation of Obadiah 3 was found to notice visual appearance of Nabataean deity DHUSHARA in likeness of Falcon in magnifying bowl, and the Targumic translation of Obadiah 4 writes now of ATARSAMAIN-ISHTAR, famous ancient female deity (emphasised here writing of Nekeva)- and notoriously, in Targum here emphasised HTN words to attentive Readers notice nothing else but- marriage or partnership of these DHUSHARA and ATARSAMAIN-ISHTAR. Targumic translation here emphasises ATARSAMAIN appearing from/by means cups (MDWRK). The Greek translation was found to emphasise ANANA letters, these to attentive Readers unmistakably referring to Hannah- and indeed, Philo of Alexandria does write in Quod Deus Immutabilis Sit 5-15 of Hannah prophetess, her receiving divine seed, becoming pregnant and giving birth to Samuel (this being one important parallel with Obadiah and traditions of Obadiah). Philo’s writing in Quod Deus 162-167 especially was found to refer to this Greek translation, writing of METEOROIS, flying, and walking along the Middle Road (that is Philonic discussion of Aristotelian discussion of virtues being means). Writing of the Stars is somewhat seldom but clearly important for traditions of ATARSAMAIN-ISHTAR; and in literature of Jeremiah especially this was compared with Book of Baruch 3 so much writing of stars and their creator. Interesting reference to David’s practising divination with Efod was found following ancient Rabbinical scholars finding parallel in 1 Samuel 30 for the AWRJDK word, this text writing clearly of David’s practising divination with EFOD. In the Hebrew Bible was found emphasised the Neum-H’ and GB tradition (AM TGBJH) referring to bowls; this connects bowls and divine information, the GB and GBWH emphasising bowls and huge heights.

The Obadiah 5 writes further specifying of such visual appearances. This text notices MG NBJM, magicians, prophets, and their doings, Targumic translation specifying their being (also) prophets of well known deity ALILAT. In the Hebrew Bible writing of the Zurot and Demut, and BBA in this text unmistakably notice appearance of visual forms and visual reflections and visual similitudes. Targumic translation writes here importantly TWP words, the TWP referring well known to stretching, spreading and expanding, also this being work of these magicians-prophets. Hebrew text, importantly, refers here to vessels of Davidic style (SDD), this emphasising HERE the official cult of Temple. Greek translation writes of TRUGETAI that was compared with famous GOETEIA of antiquity, production of illusions, even noticing TRI-GOETEIA producing magnified visions. Philo writes in Quod Deus Immutabilis Sit often of GEINOS EDOM, “earthly Edom”, noticing these usually negatively. Importantly, Philo often there writing of this GEINOS EDOM emphasises their visual appearance and their directing the visual and visions, and their appearance with pomp and glamour. Writing of visual appearances thus is very important. These are continued with Obadiah 6 writing clearly of making inquiries and examinations HPS, the Greek translation writing clearly well defined words KATALAMBANO and EKSERUNAO; and Targumic translation writes more in words of visual revelations GLL, writing of ATGLJW MTMWRWHJ MN THWMH where Targum notices the famous THM container place. Visual appearances, visual forms and making detailed studies and observations thus are well noticed in Book of Obadiah.

Obadiah 7 is further important text. Targumic translation writes of SHAI EL QAUM, important Nabataean deity who protected the travellers, understandably very central in Nabataean trade empire whose prosperity was produced by merchants along the Nabataean trade routes, bringing from Gulf and Eastern areas merchandise and culture towards Mediterranean areas. This text importantly also writes of good comprehension and knowledge, TBWNH and in Targum SKLTNW. Gree Bible here writes of EOS TON ORION EKSAPESTEILAN SE PANTES; and Philo of Alexandria writes in Quod Deus Immutabilis Sit important traditions of SEIR and Edomites. This Book of Philo is especially devoted to writing of Edom and Edomites and their culture. Philo makes unmistakable reference to Book of Obadiah writing here of OROS traditions, commenting the Deut 1-2 of Israel’s wilderness wandering. Philo here writes of PARA TO OROS POREUSOMETHA/PARELEUSOMETHA that Philo comprehends to denote walking with knowledge, making studies and examinations, writing thus of OROS denoting definition and also “mountain”. Importantly, in Quod Deus 129 Philo writes of ORTHOS LOGOS being leader of travellers (KUBERNETE), this much echoing the Targumic writing of SHAI EL QAUM being protector and leader of travellers. Philo writes thus of walking along King’s High Road (clear reference to Nabataean very important trade route King’s Highway from coast of Red Sea towards Palmyra). This Philonic writing in Quod Deus was found to have unmistakable connections with then prosperous Nabataean culture and religion. Thus is important to read in Targumic translation of the THM depths and deep-containers MN THWMH AGLJWK KL ANS QJMK where is specifically noticed revelation of this important SHAI EL QAUM from THM deep-containers, this noticing description of lecanomancy. Indeed, the Hebrew text of Obadiah 1 begins also notoriously writing of BGWJM SLH QWMW where is echo of GB bowls and sending/appearance of SHAI EL QAUM easily heard. Moreover, Targum emphasises KL words here and even the SKLTNW here noticing cleverness contains reference to KL containers. Hebrew text also clearly emphasises KL and AN words writing of containers, KL AN...JKLW LK AN...AJN TBWNH. Importantly, Hebrew Bible begins this writing with YD HGBWL SLHWK where GB bowls and containers are connected with the GBWL limits and many other writings in Obadiah noticing GB-words (notoriously, the GIBBORIM giants) and SLH sending, and TBWNH comprehending.

Obadiah 8 is clear text writing of Wisdom and containers. Here is noticed Hokhmah, Hakhamim and Esau’s being clever in comprehension (TBWNH MHR YSW) or, especially, clever comprehension (maher) found by means of reflectors and reflected visions (the YSS often denotes reflectors and reflected visions). Also this text writes of Abyddos containers connecting this specifically with such Hohkmah, writing thus of HABDTJ HKMJM- thus are here Wisdom and containers connected. Targum noticed in v.7 how SHAI EL QAUM appears from THM deep-containers. This text writes rather ABD and Hakhamim wise, noticing thus connection of ABD deep containers and deep container observations and those who are Hakhamim wise. Greek translation importantly writes here of SOFOS and SUNESIS, emphasising good comprehension and wise, and writing of APOLO- Greek Readers surely could hear also reference to deity Apollon of Wisdom in this statement noticing SOFOS and SUNESIS. Importantly, the parallel in Jeremiah 49:7-8 begins that prophesy of Edom, and emphasises in this statement NSR Falcon traditions, ABDH YZH MBNJM NSRHH HKMTM where is found reference to sons-of-Falcon BNJM NSR. It is very important to notice that Targumic translation HERE begins comprehensive writing of giants, GIBBORIM, so much emphasised in Targumic translation of Obadiah. Here Targum translates noticing Giants-GIBBOR in whom is cleverness (KL GBR DBJH SKLNTNWTH); and importantly, Philo of Alexandria writes in the Quod Deus Immutabilis Sit clear references to Book of Obadiah, this Quod Deus beginning with much discussion of the traditions of GIANTS in Gen 6, among Philo’s works the Quod Deus and de Gigantibus writing of traditions of Giants.

Thus is importantly arrived to commenting very important text of book of Obadiah, the v.9-10, now modernly Translated in words
New Modernised Translation by Pasi K. Pohjala 2008,
with Commentary by Pasi K. Pohjala 2010
“and the hajjot of mighty size (GBR) of Teman style visions (temunot) in the water bowl (maajan) become to knowledge (KR) in the keen seeing (MHR) fire-flame, for reflections (YS) in the clearness (NQ) of the waters (TL) (10) the knowledge (MH) coming from the molten material (MS), the qualities, by Jacob style is the cup examination (KS) for the knowledge in the container Olam vessel” Translation of Pasi K. Pohjala 2008 of Obadiah 9-10
The Book of Obadiah is found to write of bowls and vessels, and visions; and Book of Obadiah clearly writes of stretching and expanding. The Obadiah 9-10 now more specify how such stretched and magnified visions and bowls are productive of clever knowledge. Modern readers often talk in more modern terms that knowledge is found by help of magnified visions (especially, we see more details, thus knowing more, possibly, seeing more differences that help us to more detailed specify further the species- so writes Philo often concerning visions and knowledge). Hebrew Bible here writes of GIBBORIM and generally of giant visions GBR here written with TMN noticing Temunot, and notices AJS MHR YSW, reflections and special keenness from visions. This was compared in Jeremiah literature with Baruch 3:26 noticing OI GIGANTES and their huge stature (EUMEGETHES), and knowledge (EPISTAMENOI), this written interestingly after Baruch 3:22-24 detailed discussing search after wisdom and understanding even in extremities of earth. Philo begins the Book Quod Deus Immutabilis Sit noticing Giants and traditions of Giants, noticing also DUSERGOTATON, thus noticing surely that Nabataean DHUSHARES was comprehended to be Giant, also Philo here emphasising Giants and knowledge (Quod Deus 1-6). Targumic writing here importantly writes of GBR Gibborim and TBR words, this found often further in this Translation; and also GBR Gibborim and ZWR zurot visual forms. Targum very importantly here writes of the TWL referring to famous TJL water divination, this continuing Hebrew Bible here writing of TJL word- Targum is often found to attempt to preserve some formula comprehended specifically important.

The Obadiah 11 is truly notorious text, especially the words BJWM SBT ZRJM. Attentive Readers notice here possible reference to Shabbath and to the Seventh Day (the Z is seventh letter of Hebrew alphabet and thus can refer also to number seven and to “seventh”). This statement was discussed being reference to Shabbath traditions, here notice light and lamp (jom) possibly being specifically famous Shabbath lamp. These references to Shabbath are very understandable in traditions of Temple and synagogue and the ancient musicians of the Temple, descendants of Jeduthun; but Translation was cautious to write directly expression of Shabbat lamp here because of its notorious religious importance. Greek translation writes in v.11-14 often EPI, these words emphasising Jerusalem, Judah and synagogue, this detail noticing unmistakably Greek tradition here emphasising important religious traditions of Jerusalem and Judah. This text is clearly text noticing some form of divination and mantic, writing of GWRL in Hebrew Bible and KLEROUS in Greek Bible. Ancient Rabbinical scholarship here emphasised parallels to this v.11 writing of KAHD, this of clearly important significance, and notoriously thus were in Hebrew Scriptures found numerous texts where were mighty warriors and giants discussed, thus were found text of Goliath, mighty Hebrew warrior Simson, sons of Zeruya, and Psalm 82:7 directly thus referring to history of Giants, writing of KAHD HSRJM TPLW where is noticed Gen 6 writing of SRJM and NEFILIM. Ancient Rabbinical interpreters thus understood this Obadiah 11 especially referring to traditions of Giants Gibborim. The New and Modernised Translation renders these with noticing magnified visions in water-reflections, increases of Jerusalem-style, that appear in these seeing-instruments.

The Obadiah 12 writes of Jom and seeing, thus noticing light and seeing. Obadiah 12 commences writing of AL TRA BJWM...BJWM NKRW...BJWM ABDM...WAL TGDL; these writings of JWM jom light or illumination firstly are connected with seeing RAH, then with KR understanding and then with ABD deep containers and deep-examinations- importantly, concluding noticing GDL growing and magnifying. Thus are connected RAH seeing, Jom light and GDL magnifying, and understanding. Translations here emphasise magnifying, Targum writing of SGJ and RBRB. Importantly, Targumic translation of Obadiah only here in v.12-13 writes of HZH seeing, this importantly because Hebrew text begins with the HZWN word. Targum here write WDASGJTA LMLLA where is found MLL utterances, SGJ muchness and magnifying, and notoriously letters of ALM referring to ALM or ULAM pond of the Temple (reading TALMLLA in both directions)- once more it is important to remember this text clearly having been composed by Temple singers descendants of Jeduthun, families of Obadiah and Oved-Edom, they surely had much knowledge of traditions of the religion in the Temple. Tradition thus comprehends this statement very importantly discussing HZH seeing, even being tradition of HZH seeing in ULAM pond of the Temple of Jerusalem. And notoriously, Greek Bible here translates MEGALORREMONESES EN HEMERA where is MEGALOS written with REMA, comparing with HEMERA, this statement connecting thus HEMERA light and illumination with specially huge or extended (or boastful) utterances (MEGALOS).

Obadiah 13 continues much writing of Jom lights and illumination. This is expressed in Edomite style BJWM AJDM...BJWM AJDW...BJWM AJDW, this emphasising to attentive Readers Jom illumination and Meod muchness, and notoriously, Jom and AJD mist and vapour from waters. This text also notices of seeing of magnified visual signs TRA GM ATH, and notoriously this is in Hebrew Bible connected to TBR writing ATHBRYTW. Especially Targumic translation of Book of Obadiah is found much emphasising TBR in writing of traditions of GBR Gibborim, Giants. Thus it is notorious to find in Targumic translation of Obadiah 13-14 clear reference to Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. That is, Targumic translation of Obadiah 13-14 describes Nabataean deities DHUSHARA and SHAI EL QAUM being GIANTS. This is truly interesting result in attentive study of Book of Obadiah and its traditions. Importantly, the text of Hebrew Bible does NOT support finding here even mentions of DHUSHARA or SHAI EL QAUM. This textual detail thus attests much of the place and culture of Targumic translation of this Book of Obadiah- these Translators had specific interest in Nabataean culture and religion and also they knew importance of traditions of Giants. Once more, we may consider the Obadiah families of singers in Temple of Jerusalem, descendants of Jeduthun and with origins in Eastern areas towards Edomite regions (or in Edomite regions), and their special knowledge of Nabataean religion and culture, and thus their emphasising also in this writing Nabataean deities DHUSHARA and SHAI EL QAUM. This text thus attests of ancient religious dialogue. (For readers of Enoch literature such notices of Nabataean deities DHUSHARA and SHAI EL QAUM having been in this Targumic translation described as Giants are, of course, of special interest, current Writer confined to read merely in Greek preserved parts of Enoch literature, and writings from Qumran).

Obadiah 14 writes then notoriously much of traditions of Lot. The Hebrew bible in Obadiah 14 often writes letters LT, in words WALTYMD and PLJTJW. Ancient Rabbinical interpreters emphasised such connection, finding parallels to this text with AL TYMD in histories of Lot, in Gen 19:17 noticing rescue of Lot. Then Gen 19:20-22 notices Lot’s rescue to smaller city there nearby, city called Zoar. Importantly, Jeremiah 49 writes many parallels to statements in Book of Obadiah, and Jer 49:18 does notice MHPKT of Sodom and Gomorrah. Greek translations of Obadiah 11-14 much write EPI-words, thus emphasising knowledge and acquiring knowledge. Obad 11 thus writes EPI statement concerning divination by lot, and Obad 13 interestingly writes thus of ME EPIDES KAI SU TEN SUNAGOGEN AUTON; and Obadiah 14 notably concludes MEDE EPISTES, thus referring to EPISTEME knowledge.

Obadiah 15 contains important words of KASR YSJT JYSH LK GMLK JSWB BRASK. Often these words are comprehended to state principle of divine retribution, numerously written in OT in different statements. (Therefore were noticed also many OT statements of SLH RQM noticing giving a due reward, thus in Exod 3:21 (NOTORIOUSLY), Gen 31, Deut 15:13 and 1 Sam 6:3 and in book of Ruth, such SLH RQM unmistakably having been famous economical principle of ancient Reqemite trade empire, legislating to give good reward.) This statement of Obad 15 was further much discussed following ancient Rabbinical scholars who emphasised OT parallels writing JYSH word. Many of these statements, of course, state divine retribution. But notoriously, many of JYSH statements rather are written in contexts describing and legislating concerning vessels of Temple. Important texts noticed by Rabbinical scholars thus were found in Num 4:26, Lev 11:32, 2 Kings 12:14, Jer 3:16f and Ezek 44:14, these texts paralleling wording of details of Obad 15 and thus discussing vessels of Temple, Kelim. Thus was also noticed that YSS words also often notice reflectors and reflected visions; so was in this statement of Obad 15 noticed subtle statement concerning vessels of Temple and their producing reflections, reflected visions.

Obadiah 16 writes of doubling and magnified visions. Every detail of Hebrew Bible being precious, notorious was found the Obad 16 clearly emphasising doubling, writing word ST and ALSO writing often letters twice- this was specifically seen emphasised when comparing with parallel in Jeremiah 49:12. This was studied noticing in Hebrew that STH often notices drinking and STJM notices number two and doubling (continuing Obad 15 writing of GML even thus referring to number three, gimel)- and indeed, magnified visions are produced in drinking vessels of glass and crystal, filled with wine. Greek translation does specifically mention wine OINON, and Targumic translation further specifies KS PWRYNWTHWN where is read echo of Egyptian cups (often made of superb crystal). Important was found that Philo of Alexandria writes in Quod Deus Immutabilis Sit 77 quotation from Psalm 74:8 POTERION EN KHEIRI KURIOU OINOU AKRATOU PLERES. Importantly, this Philonic quotation noticing divine wine cup is written in context writing clearly of visions of divine Powers. This importantly attests religious rituals of seeing magnified visions, rituals of wine cups, in Temple where musicians-prophets Obadiah and Oved-Edom (descendants of Jeduthun) were singing and prophesying.

Obadiah 17 writes of mount Zion and visions, Targum writing BTWRA DZJWN. Traditions of mount Zion are very important in whole book of Obadiah, especially concluding the book in Obadiah 21. It was emphasised that TH words of Hebrew emphasise visions and visual signs, here written of BHR ZJWN THJH PLJTH where is seen notice of TH visual signs and marks and reference to LT mysteries and to famous TJL water divination; and here written RS words are of RSS to denote visual reflections and production of visual reflections. Important were thus found traditions in 2 Samuel 6 of bringing the Ark from house of Oved-Edom to city of David and then David’s celebrating this, then also some REQEMITES attending these festivities.

Obadiah 18 writes clearly of very elevated cults of lights and lamps. The words of lights, lamps and fire-flame were here studied. Importantly, the text writes of BJT writing of houses, thus leading Readers to notice that in ancient world, extended families of rulers were also referred to “houses”, here being noticed houses of Jacob, Esaw and Joseph. It is clear that this text Obadiah 18 notices the official cult and religion of such ruling families, also Targumic translation writing of SLT that unmistakably notices rulers and their ruling. Importantly, Hebrew Bible AND Targum HERE write of QS- this word importantly refers to QAUS, Nabataean NATIONAL deity, in many known Nabataean texts connecting the QAUS with ruling family and ruler. VERY importantly, here QAUS is specifically connected to Esau, writing of BJT YSW LQS- this connects ruling house of “Esau” with QAUS, this in good accordance with QAUS being known as national deity of Nabataeans, and that Nabataeans and people of Edom often were associated with Esau (esp. Deut 1-2). The Obadiah 18 thus unmistakably writes of official cult of rulers and state. Thus were noticed presence of fire and fire-flame in official cult of these “house of Jacob”, “house of Joseph” and “house of Esau”. Greek translation was interestingly found to write of PURFOROS, these in ancient Greek world known to be priests guarding the sacred flame and carrying sacred flame in some religious festivals. Thus is in this context of discussing official religious cult and fire-flames translated SRJD in Hebrew Bible, comparably to Obad 5 writing of SDDJ LJLH, these referring more to evening times and times of shadows. Interestingly, Greek Bible here also writes of KALAME associating this with house of Esau (thus translating the LQS), and notoriously is such KALAME well noticed in construction of Menorah of Temple, the Exod 25 noticing KALAMISKOI being “branches” of the Menorah. It is important to notice that Jeduthun and his descendants with names Obadiah and Oved-Edom were officiating in Temple, being well known musicians of Temple of Jerusalem, thus these detailed statements so clearly reflect their detailed knowledge of religion in the Temple of Jerusalem.

Obadiah 19 continues writing of official religion. This text often writes of RSS and GB words, thus noticing RSS sprinklings and GB bowls and containers, these are unmistakable parts of official religion. The Obadiah 19 clearly writes of AT and notices of some places, thus emphasising production of OT visual signs and style of such production of visions in different places. Targumic translation emphasises here JTBJ and JT words, this contrasting with the BJT words emphasised in Obad 18, also this textual detail noticing here doing reflections.

Obadiah 20 writes clearly of visions. Thus was studied Hebrew Bible here writing concerning
BNJMN AT GLYD WGLT HHL HZH
This text was found to emphasise GL words, thus writing of the GLT and Gilead, and the HZH here unmistakably echoes the word HZWN that begins the whole book of Obadiah, such HZH word notoriously seldom written in whole book of Obadiah. Thus was found seeing of revelations emphasised in this text. This was also noticed by ancient Rabbinical scholars, ancient Masora noticing parallels to texts writing HHL; among these is written in 1 Samuel 3 history of young Samuel, and the 3:2 specifically noticing the eyes of elderly Eli, writing of YJNJ HHLW KHWT LA JWKL LRAWT WNR. This notices importantly eyes of Eli, KH strengthening (or weakening), seeing and interestingly the NR lamp, also this important for comparisons with Obadiah 18 writing of fire flame and lamps in official cult. Interestingly, was found that 1 Samuel 9:9 is quoted by Philo of Alexandria in Quod Deus Immutabilis Sit 139 to notice that prophets wer often in ancient times called SEERS. Furthermore, the HL word was studied also for its often noticing glass vessels and white glass vessels, and thus lamps- in ancient world were glass vessels often used as lamps, most filled with water for cooling and some oil film floating for nourishing the fire-flame. Greek text writes of METOIKESIA thus attesting of founding and life of new settlements (or diaspora). Importantly, thus is in Greek text written of KAI TES METOIKESIAS E ARKHE AUTE...KAI METOIKESIA IEROUSALEM EOS SEFRADA. This Greek translation clearly notices foundation and life of settlement of Nabataean or Reqemite people in Jerusalem- in other words, this METOIKESIA clearly refers to the fact that some Nabataean and Reqemite people had settled in Jerusalem, thus noticing their settlement in Jerusalem. (This terminology interestingly is compared with words in Book of Baruch, also being part of Jeremiah literature). This Book of Obadiah clearly attests of sure and native knowledge of Nabataean and Reqemite culture. The Book of Obadiah clearly is composed by some Temple musician (prophet) Obadiah in Temple of Jerusalem, his family originating from Nabataean –Reqemite areas and being descendant of famous Jerusalemite choirmaster Jeduthun.

Obadiah 21 concludes the Book of Obadiah writing important ZION traditions, these were compared with Zion traditions in Book of Baruch. Importantly, Targumic translation notices revelation, noticing how TTGLJ MLKWTA DJWJ thus writing of revelation. END OF TRANSLATION OF BOOK OF OBADIAH, AND COMMENTARY OF BOOK OF OBADIAH.

FROM THE BEGINNING OF BOOK QUOTED THE TITLEPAGE and CONTENTS:

VERRE ET BIBLE 6
NEW TRANSLATIONS OF BIBLE: OBADIAH. A Study of These Edomite-PETRAN Traditions of Music and Scientific Lore of OBADIAH, Musician-prophet in the Temple of Jerusalem

TRANSLATED WITH COMMENTARIES BY PASI K. POHJALA (During March-June 2010)

Second Edition of June 2010
EDITIONS Pasi Pohjala

COPYRIGHT © Pasi K. Pohjala June 10, 2010

BY THE SAME AUTHOR:
2006 Similarities of Redaction of the Gospel According to Matthew, With Texts of Philo Alexandrinus (445pages)
2007 Divination by Bowls in Bible, Septuagint, Qumran Texts, Philo and Matthew 13:1-12. Magnified Visions from Glass Bowls in Bible Interpretations (Verre Et Bible 1) (182pages)
2008 New Translations of Bible: The Twelve Prophets, Qohelet, Chapters of Job and Many Psalms. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 2) (381pages)
2009 New Translations of Bible: The Mikhtam Psalms 56-60 and 16. Stelevision. Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 3) (121pages)
December2009 New Translations of Bible: Book of JONAH. Huge Fish- Bible Describes Magnified Visions from Glass Bowls. (Verre Et Bible 4) (160pages)
March2010 Habakkuk, Bacchus and ABACUS: New Translation of Qumran’s Pesher Habakkuk (1QpHab), Studying there References to Midrash BAHIR. Jesus Teaches BAHIR (1QpHab 9.11-12) (Verre et Bible 5)

THIS BOOK CONSISTS OF NINETY-FOUR NUMBERED PAGES.
OBADIAH ONE, p.2
OBADIAH TWO, p.6
OBADIAH THREE, p.8
OBADIAH FOUR, p.16
OBADIAH FIVE and SIX, p.21
OBADIAH SEVEN, p.25
OBADIAH EIGHT, p.30
OBADIAH NINE and TEN, p.33
OBADIAH ELEVEN, p.38
OBADIAH TWELVE, p.39
OBADIAH THIRTEEN, p.40
OBADIAH FOURTEEN, p.42
OBADIAH FIFTEEN, p.43
OBADIAH SIXTEEN, p.46
OBADIAH SEVENTEEN, p.50
OBADIAH EIGHTEEN, p.54
OBADIAH NINETEEN, p.56
OBADIAH TWENTY, p.57
OBADIAH TWENTY-ONE, p.58
CH. 22 Writings of Philo of Alexandria and Book of Obadiah p.60
CH.23 Book of Obadiah and Histories from PETRA-REQEM p.66
CH. 24 QUMRAN and REQEM-Petra p.74
CH.25 SUMMARY p.82
NEW TRANSLATION OF THE BOOK OF OBADIAH
BY PASI K. POHJALA 2008
WITH DETAILED COMMENTARY ON THE BOOK OF OBADIAH
BY PASI K. POHJALA 2010



NEW, Modernised Translation of Pasi K. Pohjala 2008 of OBADIAH 1-2
“vision of Obadiah, in the strength (KH) of the lamp-vessel (AM, NR) of God, in this place (AJ) of visual appearances (demut): hearken, hearken (SMY) the stretching (NN), these multitudes (MAT) from God, there is visual form (zura) appearing in cavity of waters (GJM) that the Luach instrument magnified (QM)- it was so magnified (NQM) in the increasing (YL) by God (JH) with the salt-of what-ness (MLH MH)”.

COMMENTARY, BY Pasi K. Pohjala 2010 The Biblical Book of Obadiah is very concise Book in the canonical Bible consisting of merely 21 verses. The Ancient Interpreters of Bible only seldom make references to Obadiah and quote texts of Obadiah as Scriptural prooftexts. Thus for the modern Readers might appear somewhat surprising that such seemingly minor Book has been included in the canonical Bible and sufficiently much preserved in the tradition thus to be well known and included in the canonical Bible.