We now study prayers to Hermes in the PGM VII that somewhat resemble that prayer in PGM V studied above. the PGM VII.664-85 writes a spell for obtaining dream revelations, and here is said seven times to the lamp the spell that is prayer to Hermes Hermes, lord of the world who’re in the heart O circle of Selene, spherical And square, the founder of words of speech Pleader of Justice’s cause, garbed in a mantle, with golden sandals, turning airy course beneath earth’s depths, who hold the spirit’s reins the sun’s and who with lamps of gods immortal Give joy to those beneath earth’s depths, to mortals (Trl. E.N. O’Neil) This prayer to Hermes is much similar to the prayer in PGM V. This spell is, however, said to lamp in requesting oracle, although in PGM V is central the figurine of Hermes that apparently was installed in figurine of a boat. And in PGM VII.540-578 is recorded also a lamp divination where was recited spell to Hermes Trismegistos who is asked to appear. During the current study we have discussed already some notices of cult of Asclepios, and thus we also notice that in PGM VII.628-42 is ritual of Asclepios of Memphis, or Imhotep, who is here also connected with the pole star (the Bear). Philo of Alexandria in some writings writes also KEERUSSEIN and KEERUGMA, to denote official proclamations. In the Conf 197 Philo notices TOUTOON GAR SKEDASTHENTOON OI PALAI PEFEUGOTES TEEN TURANNIDA TEES AFROSUNEES ENI KEERUGMATI KATHODON EUREESOUSI GRAPSANTOS TE KAI BEBAIOOSANTOS THEOU TO KEERUGMA OOS DEELOUSIN OI KHREESMOI EN OIS DIEIREETAI OTI EAN E E DIASPORA SOU AP’ AKROU TOU OURANOU EOOS AKROU TOU OURANOU EKEITHEN SUNAKSEI SE (Deut 30:4). Philo notices here how those since much time fugitives for tyranny of foolishness, anyhow in one proclamation find chance to return, thus when God writes and guarantees the proclamation that the Oracles write, then quoting Deut 30:4. In this treatise Confusione 75-83 Philo much in detail discusses how wise men are called sojourners PAROIKOUNTES and how they establish settlements coming from their heavenly homes DIA TOUTO OI KATA MOUSEN SOFOI PANTES EISAGONTAI PAROIKOUNTES AI GAR TOUTOON PSUKHAI STELLONTAI MEN APOIKIAN DEE POTE TEEN EKS OURANOU. The treatise Confusione Linguarum is lengthy interpretation of Genesis 11:1-9, the episode of building the tower and thereafter occurred scattering of men around earth. In the Conf 174 Philo notices AGGELOI, much similarly with his writings in de Gigantibus concerning angels, or envoys. And Agric 112, 117 notices with KEERUGMA public honorary announcements for victors of contests. Thus is also in Somn 1:130 described, interpreting the ENARKESE TO PLATOS (Gen 32:25). And in Fuga 20 Philo interprets Gen 31:27 EI ANEGGEILAS MOI, EKSAPESTEILA AN SE noticing then how to some people liberty was proclaimed ELEUTHERIAN ALLOIS EKEERUTTES. Many writings of Philo are often difficult interpretations and intriguing Platonising allegories; but the Embassy to Gaius aims at much historiography and some accurate description of events and beliefs. Thus we find in this Legatio descriptions how the emperor Gaius in different occasions could appear donned in garbs of different then worshipped deities. Legatio 94 notices how Gaius could appear in garb of Hermes, and here Philo describes some details of garb of Hermes and clarifies much. Then he donned in Hermes’ staffs, sandals and mantles (KEERUKEIOIS KAI PEDILOIS KAI KHLAMUSIN ENSKEUAZOMENOS). Philo then in Legatio 99 interprets meaning of these symbolic garments, the winged sandals of Hermes symbolise OTI PROSEEKEI TON ERMENEA KAI PROFEETEEN TOON THEIOON AF’ OU KAI ERMEES ONOMASTAI, TA AGATHA DIAGGELLONTA. And Philo explains meaning of the Staff of Hermes in Legatio 100 PALIN KERUKEION ANALAMBANEI DEIGMA SUMBATERIOON SPONDOON POLEMOI GAR ANOKHAS KAI DIALUSEIS LAMBANOUSI DIA KEERUKOON EIREENEEN KATHISTAMENOON. Here is described how wars cease and end when KEERUKS heralds may mediate peace. Important is to notice that in Decalogo 54 Philo notices how people called earth, heavens and stars with different names in their worship; thus was earth called with titles Kore, Demeter or Pluto; and here Philo presents a lengthy list of such religious traditions. This is important also for better comprehending the Spell to Hermes in PGM 5 that above was discussed. Interestingly, thus, Philo here notices that with name Hermes was called “the glistener” or “the flash” like flash of lightning, in stating KALOUSI GAR…KAI STILBONTA HERMEN. (In Biblical Greek this word is rare, Mark 9:3 thus describing the shining clothes of exalted Jesus KAI TA IMATIA AUTOU EGENETO STILBONTA LEUKA LIAN where LXX Ezekiel 40:3 is worth remembering. And LXX Ezekiel 21:15, 20 and 33 write that STILBO. Already we have noticed here description of TB snake staff in Hebrew Bible writing of TB-H TB-H HWHDH LMYN HJH LH BRQ MRTH AW NSJS SBT (Shabbath staff) BNJ MAST KL YZ so that such composition of two living TB snakes also makes BRQ lightning- thus is noticed Shabbath snake staff that makes fire (AS) to all kinds of wood (Ezek 21:15 in Hebrew Bible), thus is indeed noticed how Shabbath snake staff makes fire- and importantly, Septuagint translation of this Ezekiel 21 thus emphasises writing of STILBO “glistening” or “flashing” (21:15,20,33)- we thus understand that in Biblical Greek tradition such STILBO notices the snake staff SHABBATH that makes flashing or sparkling, thus kindles fire. Philo of Alexandria was very learned in Greek Biblical traditions, and we can be sure that Philo remembered also such Greek Ezekiel translation when writing this (in his writings STILBO is rare); however, mostly are references found only to books of the Torah. Thus we understand Philo’s saying in Decal 54 KAI STILBONTA HERMEN so that Philo thereby describes how Hermes could kindle fire with his snake staff. (Apparently such staff was equipped with some flints, or more advanced methods of kindling, e.g. sulphur resembling even recently used technology in matches). (Worth remembering is also 1 Macc 6:39 OOS DE ESTILBEN O HEELIOS EPI TAS KHRUSAS KAI KHALKAS ASPIDAS ESTILBEN TA OREE AP’ AUTOON KAI KATEUGASEN OOS LAMPADES PUROS where in Biblical Greek in times very near to Philo, STILBO is written in sentence where fiery lamps LAMPADES PUROS are also noticed. For Philo’s writings, such almost contemporary writing is apparently very important). Indeed, in the Loeb translation writes Colson in footnote more commentary for rendering STILBO, commenting translation “the glitterer Hermes” with words “or ‘sparkler,’ ‘twinkler’” (LCL Philo VII, p.34). Importantly, Colson has considered also rendering “sparkler” in his writing- and now we make more interpretation in such style, noticing STILBO in 1 Macc 6:39 and LXX of Ezekiel 21. Thus is quite worth also noticing the spell to Hermes in Greek Magical Papyri (see above) in PGM 5.406ff noticed (HERME KOSMOKRATOR, ENKARDIE, KUKLE SELENEES…LAMPASI TERPOON TOUS HUPO TARTARA GAIEES TE BROTOUS BION EKTELESANTAS where the LAMPASI TERPOON not only notices bringing rejoicing with lamps, but also that Hermes may “STRP” or STILBO give spark and kindle lamps- and thus, of course, bring rejoicing to many. Importantly notable is the “Hermes’ ring” in PGM 5.213-303 writing HERMOU DAKTULIOS KANTHAROU POIEESIS LABOON KANTHARON GEGLUMMENON; this “Hermes’ ring is ritual of KANTHAROS cup, taking a engraved cup; here the word POIEESISLABOON almost contains the STILBOON, so that this ritual of Hermes’ ring notices kindling a cup KANTHAROS. (We also learn that this KANTHAROS cup should be a piece of stone, engraved of a greenish stone GLUMMA KANTHAROU EIS LITHON SMARAGDON POLUTELEE GLUPSON KANTHARON in 5.240ff (regrettably, here translation by Morton Smith in Ed. Betz does not present this interesting statement in the beautiful clarity)). (Also worth remembering is that ZALE indeed notices surging of sea and spraying, and e.g. fiery rain from volcano could be noticed PURPNOOS ZALE- this also emphasising the STILBOO in meaning of “sparkle”- not merely “glisten” or “glitter”.) Chapter Ten. The NAHAS Snake Ornaments of the First Temple We read in 1 Kings 7 important descriptions of details of decorations of the First Temple, built by Solomon. We shall see that actually this Temple was amply decorated with precious snake and cobra ornaments. Also it is specially important to notice that 1 Kings 6:13 specifies that chief designer of this Temple was Hiram of Tyre, this emphasises also cultural connections, because this Hiram certainly therefore mastered many of technologies then practised in Tyre and building guilds of Tyre, and probably Hiram also much knew of the designs to be decorated in the Temple, so that the Temple could look specially precious and “fashionable”. We see that many decorations in the Temple were snake and cobra ornaments. We begin noticing the two pillars in the Temple, described in 1 Kings 7:15 stating that WJZR AT SNJ HYMWDJM NHST SMNH YSRH AMH QWMH HYMWD HAHD WHWT STJM YSRH AMH JSB AT HYMWD HSNJ Here are described two NHS snake decorated Pillars of the Temple, each pillar being eighteen cubits high. And here is noticed HWT JSB AT around both Pillars. This is apparently a snake form garland winding around those both Pillars- in this Chapter JSB and SBJB are often describing the decorations of this Temple, these noticing something that is winding around, such as garlands and some snake style decorations. Worth noticing is that these words specifically write Hebrew JSBAT HYMWD where apparent reference to SBT and Shabbath is clear, these words describing how the decoration garland was JSB winding around the Pillar. Specifically, there was the HWT winding around these two pillars. What was this HWT garland more specifically? For this ancient time of Solomon important is to remember that NHTYT is Egyptian name for the Victorious Cobra; remembering this NHTYT is generally quite important in reading many descriptions of serpents in Old Testament, because there NHS is the usual noun for serpents and snakes- although in many texts the NHS apparently has lost its specific reference to this Egyptian Cobra and merely became more usual Biblical designation of serpents and snakes. (One reality of seafaring is that even in Talmudic times NHT JMA noticed those coming down, specifically SEAFARERS (see J 894), this being one important mention of symbolism of seafaring with dragon boats, such noticed even in thus much later parlance of Talmudic times). We comprehend here reference to Pillar around which snake garland was winding; and apparently such decoration could pompously manifest and symbolise the presence of the Holy Snake Staff in the Temple of Solomon. Also such description is written concerning the molten sea in 7:23 WQWH SLSJM BAMH JSB ATW SBJB and in following 7:24. I hope this Book has been interesting for Readers, providing much learning, ideas and more studies. END OF VERRE ET BIBLE FOURTEEN. by Pasi K Pohjala Feb2013.

RELIGION OF DRAGON IN OLD TESTAMENT Some notices. A Study by Pasi K Pohjala, January 05, 2013. In Series VERRE ET BIBLE. Readers may think that writings of Old Testament do not positively describe religion of dragon and religious practises of dragon cult. This is actually one very interesting discussion in study of Old Testament, the Hebrew Old Testament and ancient translations of Old Testament. However, study of positive descriptions of dragon religion in Old Testament is also regrettably quite rare and usually merely concisely in academic Bible studies noticed, or almost bypassed. Hopefully this study therefore may contribute to more knowledge and serious discussion of Old Testament dragon religion and Old Testament religiosity where Snakes were hallowed in the cultic practises. Well known, many ancient religions highly esteemed dragons and snakes and these were often connected with oracles and ancient practises of healing, and also state cult. For example, the famous KERUKEION staff of Hermes was snake staff, one or two snakes winding around the staff. In realities of ancient world, it is fully comprehensible and understandable that also Old Testament religion positively notices snakes and dragons. We first consider Isaiah 14 where also snakes and Seraphim are described. Isa 14:29 writes “Rejoice not, all Philistia, Because the staff of him that beat you is broken. For from the stock of a snake there sprouts an asp, A flying seraph branches out from it” (Tanakh translation) Every serious study aiming at contributing to serious scholarly Bible study should always make clarification of concepts and words. This statement in Isaiah 14:29 is thus very important in noticing the STAFF thus alluding to snake staff (or Caduceus) and also noticing different species, noticing in modern English rendition thus a snake, an asp and a flying seraph. We notice that SRP words notice to burn and to consume; the noun notices a Seraph, an angelic being and also that SRP notices burning, venomous serpents (see J 1633). In this description of Isaiah 14:29 thus is noticed apparently being that is appropriately denoted as DRAGON, because now is especially noticed also its “flying”. Indeed, the consensus of scholarly translation traditions of Biblical Hebrew into modern languages reflected in Gesenius and its English translation BDB does explicit notice the English word DRAGON as translation of SRP (vocalised Seraph) in Biblical Hebrew. Thus the BDB article of SRP (BDB 977) renders this with “serpent, usu. venomous; or a flying serpent, or dragon”. Translators thus also here may slightly differently translate with transliterated “seraph” or “serpent”, or DRAGON, each of these well within the modern main ACCEPTED scholarly translation traditions. Now we here especially emphasise that rendering here with English DRAGON thus well is within widely accepted scholarly academic translation traditions; from the practise of translating, we simply know that some translators wish to write otherwise, merely with transliterated word “Seraph” or with the appropriate although less specific word “snake”. But importantly, English word DRAGON indeed is here one widely and well accepted word in scholarly academic traditions, and EVERY READER easily can find this translation in the widely known important BDB lexicon (that is mostly English rendering of German GESENIUS). And the reason why such word DRAGON is not usually found in usual modern translations of Bible of this statement, is merely the preferences of the group of translators who have written such translations; usually modern Bible translations are prepared by a devoted committee of learned translators and many interesting renderings simply may have not achieved the majority of votes when such committee is preparing the translation. Also it happens that majorities in such votes are determined by illnesses of some Committee members who were regrettably prevented from attending some meeting and vote because of serious illness regrettably occurring during that important time. And the work of a translation committee has duration of several years and in committees regrettably some older Members pass away during the time of work of such Translation Committee so that their important learning cannot contribute to the work of the Committee during the whole time of such Committee and their attendance is seriously hampered in their later times for their illness. Some translations have enhanced public knowledge of such plausible and well possible alternative translation choices in circulating some footnotes to the translation or even lengthier shorter commentaries to some debated statements. Hopefully in our times of AD 2013 we already could publish Bible translations in such method that well motivated and accepted translations might be fully stated in a published footnote with noticing that in there the translation committee was divided and the main text achieved the majority of votes of the Committee but the alternative quoted in footnote represents important translation tradition that was seriously discussed in the Committee as possible alternative translation, although in the vote majority of learned members of the Committee did not support such translation. Thus the modern Readers would be much better informed of such important issues in Bible translation and public knowledge and discussion of Bible comprehension would thereby be enormously much promoted! The currently considered Isa 14:29 is of particular importance for its thus specifying the words and especially noticing different types of thus designed snake style beings. Thus we consider this statement in the Greek Septuagint translation tradition, writing that ME EUFRANTHEIEETE, PANTES OI ALLOFULOI SUNETRIBEE GAR O ZUGOS TOU PAIONTOS HUMAS EK GAR SPERMATOS OFEOON EKSELEUSETAI EKGONA ASPIDOON, KAI TA EKGONA AUTOON EKSELEUSONTAI OFEIS PETOMENOI The main Greek Septuagint MSS well support this Greek translation where OFIS and ASPIS snakes are noticed. Now it is very important to notice that Greek New Testament the Revelation 12 writes very powerful image of a nourishing dragon, and the scholars usually see here allusion also to currently discussed Isaiah 14:29; also this emphasises dragon traditions of Isaiah 14. Thus, appropriately, we consider the Hebrew statement that in Isaiah 14:29 writes HJH HMSA HZH AL TSMHJ PLST KLK KJ NSBR SBT MKK KJ MSRS NHS JZA ZPY WPRJW SRP MYWPP This statement of Hebrew Bible importantly notices thus types NHS and ZPY and SRP MYWPP. The NHS is the usual NAHAS word of Hebrew Bible that usually there designates snakes; and the ZPY is another type of snakes. Now the SRP MYWPP here notices the SERAPH and importantly specifies that this SERAPH is winged by stating the MYWPP. Appropriately thus this is rendered into English with word DRAGON. Importantly we notice here then written references to KR and DL that also designate water containers and water buckets- indeed often are DRAGONS noticed as guardians of wells and springs. In this description of NHS, ZPY and SRP snakes and dragons, we now importantly notice mention of the SBT that is the SBT staff or rod; language of this statement in Hebrew Bible thus specially notices SNAKE STAFFS. Emphatically, here in the Greek translation is the KERUKEION staff of messengers noticed, because Septuagint translation here writes of SUNETRIBEE GAR O ZUGOS where Readers with comprehension of religion easily notice letters G,R,U,G,O and S that here make clear reference to culture of KERUKS messengers and their KERUKEION staffs (those also known as CADUCEUS). Notoriously writes Isaiah 46 that “To whom can you compare Me or declare Me similar? To whom can you liken Me, so that we seem comparable? Those who squander gold from the purse And weigh out silver on the balance, They hire a metal worker to make it into a god” (Tanakh translation of Isaiah 46:5-6) The Hebrew Bible concludes this statement writing JSKRW ZWRP WJYSHW AL. We are now considering the Seraphim, the dragons, in Old Testament religion, so that here noticed ZWRP now is notorious. In Biblical Hebrew the SPR notices Seraphim, or dragons, and verb SRP notices to burn, thus noticing how fire or flames burn. More specifically in Biblical Hebrew the ZRP notices to smelt and to refine, specially smelting metals. 864 Now is the YSH usually comprehended here of the YSH verb, to do or to make. But YSH also can denote a staff or rod, understandably for staffs and rods being devices for making and many doings; this is importantly usual in Arabic. We thus read in this statement word ZRP, thereafter the YSH referring to rod and staff and the AL (the EL) refers to God: apparently we here find important ancient reference to CADUCEUS form God, the dragon ZRP and rod here combined to divine EL, the CADUCEUS. It is notably important that here Isaiah so clearly utters questions concerning finding and conceiving likeness of God. Even if tradition severely restricts speculations concerning visual imagery of Deity, now in the current study we mention this important statement. Important statement is also in Psalm 18:29ff noticed “It is You who light my lamp; the Lord, my God, lights up my darkness. With You I can rush a barrier, with my God I can scale a wall; the way of God is perfect, the word of God is pure; He is a shield to all who seek refuge in Him” (the Tanakh translation). Hebrew Bible here writes HAL (hael) TMJM DRKW AMRT H’ ZRWPH MGN HWA. Here is noticed well that way of God, EL, is perfect (tamim). But following statement writes mysteriously the Tetragrammaton with ZRWPH. Now interesting is the AMRT vocalisation; usually is here found a noun of “word of God”; but also good vocalisation rather finds here verb of AMR rendering “Confess/say! JHWH He is divine Seraph/Dragon (ZRWP-JH) the MGN!” Easily thus is here found notoriously different statement than the statement that Readers usually find in translations- clear encouraging to confession that JHWH is Divine SERAPH or Divine Dragon. (The usual vocalisation comprehends AMRT H’, Divine Word or God’s word and sees this qualified with the adjective ZRWPH as “pure”. But equally good and grammatically well motivated vocalisation of AMRT comprehends this as encouragement for saying or uttering a confession, and the content or formula of that confession is the JHWH ZRWPH MGN HWA. In THIS statement is not the AMRT JHWH qualified and described with the ZRWPH, but rather the Tetragrammaton- thus we find here important confession concerning somehow identity of the JHWH God. This confession JHWH ZRWPH then states that: JHWH IS DIVINE DRAGON, ZRWP-JH In many mythologies is centrally important that Divine Dragon is guardian of fire and light- and indeed, here the usual rendering praises that “It is You who light my lamp; the Lord, my God, lights up my darkness”. The whole Psalm 18 notoriously notices how this god is flying upon wings and how from mouth and nostrils of this god fire is blazing, thus very vividly describing fire breathing dragon. For New Testament studies here described TAMIM perfectness, especially via the Greek translation tradition, is important also for comprehending Jesus’ call to his followers to be TELEIOS perfect, so noticed in Sermon on the Mount Matthew 5:48, importantly, in context describing Divine Providence seen in Sun and Rain. Similarly we find in tradition of Psalm 18 recorded in 2 Samuel 22. Also in Psalms we more encounter important description of similar style in Psalm 26 that also writes of tam completeness, this Psalm 26 begins LDWD SPTNJ H’ KJ ANJ BTMJ HLKTJ WBJHWH BTHTJ LA AMYD BHNNJ JHWH WNSNJ ZRWPH KLJWTJ WLBJ KJ HSDK LNGD YJNJ Importantly is also here discovered how JHWH is specified as being the Divine Seraph, ZRWP-JH the Divine Dragon. Here are written two verbs of similar form BHNNJ and WNSNJ where sg.1. suffix is in both written. The subject of first exhortation to BHN examine here clearly is mentioned the Tetragrammaton, and in this formulation of two similar forms BHNNJ…WNSNJ (of verb NSH, so these BHN and NSH generally both notice some surveying and examination) the Readers would wait to discover also the second words denoting subjects of this doing surveying, so that the JHWH and ZRWPH become in this formula both designations of the Divine subject- that is, the ZRWP-JH word thus notices Divine Seraph, the Divine Dragon, this designation here more specifying the JHWH Tetragrammaton. Thus we translate in English clearly and straightforward Probe me, JHWH and try me, O Divine DRAGON In this formulation the designation Divine Dragon (the Seraph) importantly specifies JHWH; that is, this formulation specifies that JHWH is Divine Seraph, Divine Dragon. (We notice that this comprehension is in usually hidden by considering the word ZRWPH not as noun or name designating subject of exhortation NSNJ, but usually this ZRWPH is comprehended as noticing third exhortation, or verb ZRP; and this conveniently hides from Readers that here is JHWH actually specified as Divine Seraph. Importantly, this Psalm 26 and Psalm 18 both consider TAM completeness). Thus we notice statement in MALACHI 3:2 that WMJ HYMD BHRAWTW KJ HWA KAS MZRP Here is clearly described of Divine Vision BHRAWTW stating HWA KAS MZRP. Usually thus is noticed how God is like smelter’s fire KAS MZRP; and this was followed in Verre et Bible 2 Translation 2008. However, when we consider the much more delicate question of identity of god, we indeed find here statement that GOD IS LIKE FIRE WHERE THERE IS DIVINE DRAGON (Seraph) The visual appearance now can be appropriately described as being of style of “smelter’s fire” that describes vividly the vision; but when specific religious language considering divine beings and their doings here is specifically considered we indeed find in Malachi 3:2 the notorious statement GOD IS LIKE FIRE WHERE THERE IS DIVINE DRAGON (Seraph) This statement is, of course, theologically much heavier and more substantial than merely likening appearance of God with description of burning fire like smelter’s fire. Thus we consider some aspects of the mysterious Temple Vision of Isaiah 6