part three Verre et Bible 14, by Pasi K Pohjala Feb2013 Thus we can be certain that here is recognised the SOLAR BARK OF SUN of EGYPTIAN RELIGION, FLOATING ON RIVER JORDAN Especially in Greek Septuagint tradition now comes through the almost shocking comprehension that here is described how HEELIOS SUN WAS TRAVELLING IN FIERY SOLAR BARK- thus actually clearly described in one important and quite famous Old Testament episode. Thus also in this episode 2 Kings 2 we find interesting reference to RELIGIOUS CULT OF EGYPTIAN SOLAR BARK in religion of Old Testament! Bible places this episode in BETHEL, and Septuagint translation tradition so writes of BAITHEL. But in the northern delta of the Nile in the Hellenistic times was the BUTO important commercial and cultural city, near to area of some later flourished Alexandria. We find in this episode in Old Testament 2 Kings 2:1-12 description of SOLAR BARK OF SUN of EGYPTIAN RELIGION, FLOATING ON RIVER JORDAN, AT NILE DELTA IMPORTANT CULTIC CENTRUM BUTO For religion of Israel, this episode thus was certainly enormously important episode noticing important Prophet ELISHA and his observance in Egyptian BUTO cultic centrum the Egyptian religion of SOLAR BARK. We can consider the very special question of Divine Name in reading Proverbs 30:4-5 that “Who has ascended heaven and come down? Who has gathered up the wind in the hollow of his hand? Who has wrapped the waters in his garment? Who has established all the extremities of the earth? WHAT IS HIS NAME OR HIS SON’S NAME, IF YOU KNOW IT? EVERY WORD OF GOD IS PURE (ZRWPH) A shield to those who take refuge to Him” (the Tanakh translation of Proverbs 30:4-5) Here is searched after the Creator and asked his name. In the Jewish religiosity the Name is certainly a silent mystery, kept in silence and usually ADONAY uttered, but not the Name. Here is thus stated a notoriously serious question, questioning after the Divine Name. Considering these statements that are in Hebrew Bible written MH SMW WMH SM BNW KJ TDY KL AMRT ALWH ZRWPH MGN HWA LHSJM BW The place of KL AMRT now makes this interesting; when we read like here is written, we render “What is his name, and what is his son’s name? Thus you would know, indeed, all statements. God- He is SERAPH-JAH From the Garden (GAN), there, He is hissing” Referring to the famous episode of Creation and Paradise in Genesis 1-2, thus is God presented here in this Proverbs 30 as THE SERAPH SERPENT OF THE PARADISE GARDEN WHO THERE IS HISSING. Similarly continuing later in the Biblical tradition, we thus notice the New Paradise revealed in the Revelation of John, and the AGNUS DEI, or ANGUIS Serpent, in that new Paradise; and Greek ARNION of the New Paradise refers for Hellenists to famous Egyptian snake deity RENENUTET whose cult in Israel is truly ancient and the Ra’anan Holy Leafy Trees. We thus notice how SERAPH is notoriously connected to the hallowed Divine Name here in Proverbs 30. Worth is also noticing that then here Prov 30:19 compares way of ship through high seas with the way of a snake; thus is notoriously referred to ancient DRAGON BOATS. Actually it is notorious to compare this description of creation and question after the god in Proverbs 30, with the description in the Magical Papyri XIII, the “book of Moses” (we now mostly follow trl. of Morton Smith and Greek text in Ed. of Preisendanz). This reference in Prov 30 to God’s creating now is notorious to compare with description of the PGM XIII. There is told how god (understood in the terminology of this PGM XIII) created, and in different stages god was laughing and clapped hands when he began those stages of creating. When god first had laughed, Phos-Auge (light-radiance) appeared (EIPOON EKROTEESE G KAI EGELASEN O THEOS). After god’s second laughing (EKAKHASEN DE B), water became divided and god was given charge of Abyss. After his third laughing, Nous-phrenes appeared; and they were called Hermes for their knowledge of interpreting (BOULEUOMENOU DE TO G KAKKHASAI…) . After fourth laugh, creative force Genna appeared and was controlling Spora (EKAKKHASE TO TETARTON O THEOS…). Following his fifth laugh, Moira (fate) appeared and justice was becoming established (EGELASE TO PEMPTON KAI GELOON ESTUGNASE KAI EFANEE MOIRA). And then Kairos appeared and held sceptre and gave that sceptre to Phos, thus after sixth laughing of god. Concluding, after seventh laugh came the Psykhe into being (PGM XIII.470-530). Notice well that the MODERN Tanakh rendering well notices in Prov 30:32 “If you have been scandalously arrogant, if you have been a schemer, then clap your hand to your mouth” And Greek Septuagint tradition notices in Prov 30:16-17 KAI TARTAROS KAI GEE OUK EMPIMPLAMENEE HUDATOS KAI HUDOOR KAI PUR OU MEE EIPOOSIN ARKEI OFTHALMON KATAGELOONTA PATROS KAI ATIMAZONTA GEERAS MEETRAS EEKOPSAISAN AUTON… In this Greek Septuagint rendering we notice topics typical of creation descriptions, GEE earth, TARTAROS, and earth overwhelmed with waters; and notice of water and fire; and these are in the above quoted account of PGM XIII noticed although not exactly in these formulations. But very notoriously we thus notice that to FATHER is noticed KATAGELOONTA of GELAOO laughing that IS the peculiar topic of description of creating in the PGM XIII passage above noticed; and also notoriously, here is the EKKOPSAISAN AUTON in Prov 30:17 noticed that in Greek writ quite resembles the EKAKHASE here in PGM XIII that also notices God’s laughing. PGM XIII here writes for this description of God’s laughing at the time of creating EKAKHASE and EGELASE; and this COMBINATION astonishingly much is similar to Septuagint rendering of Proverbs 30:17 where are written of OFTHALMON KATAGELOONTA and EKKOPSAISAN. This description of divine creating in PGM XIII.470ff importantly notices seven stages; and number seven (three and four) are emphatically noticed here in Prov 30:15 and 30:18 and 30:21 and 30:29. The formulations of this PGM XIII and Greek Septuagint translation of Proverbs 30 thus indicate certain notorious similarities; and the Septuagint of Proverbs is known to be little later translation. Thus we compare also descriptions of god, creator god, in Proverbs 30 with descriptions in this PGM XIII: “Then, looking down at the earth, the god gave a loud hiss and the earth was opened, receiving the echo. It gave birth to a creature of its own, the Pythian serpent who foreknew all things through the utterance of the god. (PGM XIII.532ff, translation of Morton Smith, and important comparison is the quite similar description in XIII.190ff); the Greek text writes EITA NEUSAS EIS TEEN GEEN ESURISE MEGA KAI HE GEE EENUGEE LABOUSA TON EEKHON EGENNEESE IDION ZOON, DRAKONTA PUTHINON OS PROEEDEI TA PANTA DIA TON FTHOGGON TOU THEOU Now we make comparisons with the statement in Proverbs 30 writing that “What is his name, and what is his son’s name? Thus you would know, indeed, all statements. God- He is SERAPH-JAH From the Garden (GAN), there, He is hissing” (new Translation of Prov 30:4-5) These statements in Prov 30:4-5 and PGM XIII.532ff now notice important similarities: it is presented how god is hissing, and birth of Pythian Serpent is noticed, the GAN words are important, knowledge of difficult matters is questioned, and divine utterance is noticed. This is important comparison in Greek Septuagint Bible to noticing in Prov 30:4-5 God the SERAPH-JAH and his hissing in Garden, actually thus referring to god as Serpent in the tree, actually thus as the serpent in the garden of Genesis 2. In this writing of snake symbolism in Proverbs 30 we thus specifically notice the Prov 30:18-19 that in Septuagint rendering reads TRIA DE ESTIN ADUNATA MOI NOEESAI KAI TO TETARTON OUK EPIGINOOSKOO IKHNEE AETOU PETOMENOU KAI ODOUS OFEOOS EPI PETRAS KAI TRIBOUS NEEOS PONTOPOROUSEES This is interesting statement from culture of DRAGON BOATS, especially noticing solar bark. The routes of sailing ships on the sea (PONTOS, POREUOMAI) are compared with path of a snake, especially noticing snake proceeding upon rocks. Thus is sailing of a ship compared with paths of a snake, really appropriately for reality of ancient dragon boats. Importantly, this is compared with heavenly path, the flying of an eagle in the skies. This importantly compares with comprehension of solar bark as dragon boat- and that the proceeding of Sun in heavens was in ancient times object of much very advanced scholarly study and observation and thus actually quite well known and predictable. The PGM XIII does write some important notices concerning Sun’s travelling in the solar bark, such in XIII.150 stating that “I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you” (Trl. Morton Smith) PROAGOO SOU KURIE EGOO EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE HO EPI TEES BAREOOS FANEIS SUNANATELLOON KUNOKEFALOKERDOON Also is here noticed in that SOLAR BARK travelling the Falcon HIERAKS, much in accordance with usual Egyptian mythology of solar bark, also this is interesting comparison with the Prov 30 that notices flying of that AETOS eagle. Of considerable interest is also here described morning prayers to the sun (PGM XIII.650ff); in these rituals the Pythian Serpent has notoriously central role. Importantly, this “Book of Moses” the Magical Papyrus XIII notoriously describes many prayers and rituals in the morning towards the sun- and XIII.825ff notices special prayers. Thus is to be said towards sun “A”, and towards north “E”, also “E” thereafter said towards west; and to south said “I”, then towards earth is “O” said and then “Y” towards air, and then still “O” (Trl. Morton Smith). Invocations of such type are in magical literature somewhat often occurring; and now we merely emphasise that empirical comparison with Septuagint of Prov 30:19 discloses interesting parallels in writing such vocals especially IKHNEE AETOU PETOMENOU in 30:19 where (the T and I letters easily changed) is found exactly this formula A-E-I-O-U, and then follows in 30:19 interesting comparison of voyages of DRAGON BOATS compared with such heavenly voyages of AETOS eagles. The Proverbs is one of the most intriguing and difficult books of Old Testament and the Septuagint translation of Proverbs 30 has apparent interesting and detailed parallelismus with the EIGHT BOOK OF MOSES, the Greek Magical Papyrus XIII. (I wish hereby only shortly mention to the Readers that formation of Canon of Bible is its own very particular process and that in historical literature of Graeco Roman Egypt pseudonumous writings were of course very usual. But the content of the PGM XIII is profound and its ascribing to Moses, even if pseudonymically, attests the highest importance to this Book by that religious Community). The word TERAPHIM importantly comes forward already in histories of Patriarchs. In Semitic languages one quite typical feature is change of letters T and S across some time and in different Semitic dialects; thus writing of TERAPHIM is very important for the current discussion of SERAPHIM. The TERAPHIM in Hebrew Bible is usually comprehended as noun that denotes some idols, objects of worship and means of divination (BDB 1076). Current Jewish religion is strictly against idol worship and making pictorial representations and similitudes is strictly restricted, also specifically in the Ten Commandments. Thus it is quite understandable that usual discussions concerning Old Testament not so much wish to consider places of ancient pictorial representations of Deity in Jewish rituals and religious worship. We thus notice that importantly the TERAPHIM are mentioned in history of Jacob in Genesis 31. Now it is really notable that the ELDEST SON of Jacob is REUBEN- it is now important to consider that name REUBEN is actually very similar to the noun TERAPHIM. Genesis 31 tells of such TERAPHIM god statues; and the Gen 31 describes how Jacob and his family were departing from house of Laban, where Jacob had found Rachel and Leah. The Gen 29:32 notices the tragic episodes of Jacob, Leah and Rachel; and the Gen 29:32 notices birth of Reuben, the eldest son of Jacob. The status of eldest son was in the line of succession and questions of inheritance pre-eminent, so that birth of eldest son Reuben to Jacob is thus of especial importance. Therefore is also worth specifically noticing that name REUBEN of Jacob’s eldest son is actually very similar with TERAPH (or Seraph). Of course etymologically the name REUBEN often is interpreted of RAH seeing, as “seeing son”, thus also referring in Gen 29:32. But in the name REUBEN we now clearly hear apparent reference to TERAPH deity; this is quite understandable because eldest sons were often sanctified to the deity and their names indicated this (remember that many names of current Jewish do make reference to -JAHU thus alluding to the divine Name). Genesis 31 mentions that TERAPHIM were some house god figurines in the household of LABAN, so that TERAPHIM worship been practised in household of Laban, it is understandable that eldest son of Jacob similarly is named, and thus we better understand name REUBEN for eldest son of Jacob. Of course the usual explanation of name REUBEN referring to RAH seeing quite conceals this detail of ancient religiosity of times of Patriarchs. Even if Reuben is the eldest son of Jacob-Israel, he becomes somewhat discredited in different histories of Genesis and thus has actually somewhat negative status among sons of Jacob. For example, the Blessing of Jacob in Genesis 49 considers importantly status of these sons. Questions of interpretation of such ancient statements is difficult especially because of status of Reuben as the first-born of Jacob, so that merely concisely now is the Hebrew statement seen RAWBN BKRJ ATH KHJ WRASJT AWNJ JTR SAT WJTR YZ PHZ KMJM Indeed, what do we here read? So is mentioned Reuben being the first-born. This is old poetic language, highly mythological; but understandably clear reference to TERAPHIM is easily seen in letters TRYZPH. Now the TERAPHIM do appear in Genesis 31 as household god figurines of house of Laban; we understand thus described some serpent style figurines. Gen 31:19 notices such TERAPHIM figurines, and also 31:34-35. Also is noticed in Book of Judges 17:5 that “Now the man Micah had a house of God; he had made an ephod and teraphim and he had inducted one of his sons to be his priest” (the Tanakh translation) thus is in Judges 17 noticed how Micah established a shrine where TERAPHIM divine statue was placed. This writing of Judges 17 quite much describes histories of making molten divine figurines, here written in Judges 17:3-4 noticing how silver was given to smith to make divine figurines that were kept in house of Micah (LYSWT PSL WMSKH…WTTNHW LZRWP WJYSHW PSL WMSKH WJHJ BBJT MJKJHW). Zechariah 10 is also interesting in discussing TERAPHIM: 10:1 question of God (SAL) the stretching (NTh) of magnification (RB) in that moment, from the LEKANE such existent (LQS): God then makes reflected visions (YS) for visions (HZh) well-formed (ZMM) and such stretching (NTh) in the seeing of strength of water-bowl (RGS); there some one like fire-flame will give to them reflections (YS), water reflections (BB) of what is hidden (SD) 10:2 thus, the magnifying (TR, joter) water-bowls were prophesying (DBR), being such hollow (AWN) and those who divine with water-bowls (QSMJM) have seen visions (HZ) in magnifying (SQ)- such dream-like visions (halom) in the empty vessels (SWA) that were uttering prophesies (DBR) being empty blown glass (HBL), and there was strong visions in the LEKANE (LKN): such visual miracle (NS) bringing to visual seeing (JZA) the magnitude (KM); those made divination (YNN) because giving keen-visioning (AJN) observations 10:3 the visions from water-bowls (RYJM) are so magnified (YL), such white glass cavity (HR) magnifies (AP) and increases (YL) for the moment (YT) of making visions (demut) in place of magnifying instructions (AP, PQD), thus is God leading, God of magnifying (ZBA), such visual sign (AT) increased” (Translation of Zechariah 10:1-3 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Thus are described divinations from magnifying water bowls where some one like fire flame gives to observers visual reflections, water reflections. The TERAPHIM are such magnifying water bowl where the notorious fire flame like appearance is seen, somewhat like a fiery dragon SERAPH. Also in Zechariah 10 we moreover read that “10:5b because God makes heapings from waters (YMM); and prophetically produces (JHB) the angel of the globule (KB, SR) such smallest objects (SS) in the water-bowls 10:6 the magnifying power (GBR) of visual signs in house of Judah; and making observations of visual signs in style of Joseph, in the complete (tam) reflections (SB), because the width (rewah) is thus complete (tam) and there occurs, like angel of fire-flame (AS, SR reading thus ASR) in the place of glass-examinations (ZN, cf ZKKJT glass and language of Hosea) in completeness of life, because the vessel of God produces divinations (YN)” (Translation of Zechariah 10: 5b-6 by Pasi K. Pohjala, in VERRE ET BIBLE 2 (2008)) Zechariah 10 thus emphasises in such glass bowl appearing vision like fire flame angel; we thus are much reminded of SERAPH fiery serpent dragon. In the Psalms we find descriptions interesting for current discussion of SERAPHIM. In the Psalm 66:10 is written in Hebrew Bible that KJ BHNTNW ALHJM ZRPTNW KZRP KSP Notable is also that 66:13 writes ASR PZW SPTJ WDBR PJ BZR LJ here we find also the SRP letters written. But important description of old seafare, here is written also that HPK JM LJBSH BNHR JYBRW BRGL SM NSMHH MSL Reading Hebrew Bible it is very important to consider relevant words more generally. Now we are studying especially SERAPHIM dragons, in Hebrew Bible written SRPJM. But attentive Readers easily notice Revelation of John in the New Testament is very notorious book, and in the Revelation 1 we find description that KAI EPISTREPSAS EIDON HEPTA LUKHNIAS KHRUSAS KAI EN MESO (dat) TOON LUKHNIOON HOMOION HUION ANTHROOPOU ENDEDUMENON PODEEREE KAI PERIEZOOSMENON PROS TOIS MASTOIS ZOONEEN KHRUSAN HE DE KEFALEE AUTOU KAI AI TRIKHES LEUKAI OOS ERION LEUKON OOS KHIOON KAI OI OFTHALMOI AUTOU OOS FLOKS PUROS KAI OI PODES AUTOU OMOIOI KHALKOLIBANOO OOS EN KAMINOO PEPUROOMENEES (Rev 1:13-15a) Apparently here the OOS EN KAMINOO PEPUROOMENEES recalls to these readers with good or at least some Semitic language knowledge the Semitic SRP words that notice the “burning” in different contexts, also in describing melting of metal. The Greek text here indeed so notices beginning this episode with KAI EPESTREPSA BLEPEIN…KAI EPISTREPSAS EIDON where Readers with knowledge of Semitic language and SERAPHIM

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; the mystery of Qedusha liturgy and Trishagion. We approach this mysterious text by quoting one very learned current consensus translation from the Tanakh “In the year that king Uzziah died, I beheld my Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple. Seraphim stood in attendance on Him. Each of them had six wings: with two he covered his face, with two he covered his legs, and with two he would fly. And one would call to the other Holy, Holy, Holy! The Lord of Hosts! (ZBAWT) His presence fills all the earth! The doorposts would sake at the sound of the one who called, and the House kept filling with smoke” (the Tanakh translation of Isaiah 6:1-4) This Encountering the Divine is truly powerful. Importance of this profound event is continuously repeated in Jewish Qedusha and Christian Trishagion and Sanctus. The time of whole world would not be sufficient to properly contemplate this hallowed event. We make thus here only some very concise although informative remarks. In the whole Old Testament, this Encountering the Divine is the specifically important episode where Seraphim are noticed. The main question now is whether we reasonably here find that Seraphim merely were attendants of God; or if God Himself thus is here coming forward qua Seraphim. Of course we remember the plural grammatical form of ELOHIM that in Old Testament so usually notices the ONE God. In the Hebrew Bible, the place of these Seraphs is described stating WARAH AT ADNJ JSB YL KSA RM WNSA…(I beheld my Lord…) SRPJM YMDJM MMYL Literally, this Hebrew MMYL not at all designates that such Seraphim were “in attendance” of God; such translation is actually really misleading and erroneous but more ideologically motivated, trying to prevent discussions whether the Lord here Encountered actually IS HIMSELF those Seraphs (clearly Readers may not suppose that beings who are merely “in attendance” of Lord would actually be Lord Himself). But Hebrew text states here the MMYL that usually denotes a place, “there up” or “there in heights”. Readers can easily be fully confirmed of this rendering simply by looking the BDB 751 where the “above” is usual translation for MIMMAL. Neither does this place Seraphs in place higher compared with appeared God and thus create separation of visions of God and Seraphs. Usual lexical meaning of MMYL now actually places these Seraphim exactly there where God appears, sitting upon elevated throne JSB YL KSA RM, and the YL –MMYL here emphasise the same place of these appearances. Well motivated is following traditions that here comprehend that the One God encountered HIMSELF WAS THESE SERAPHS, these winged divine DRAGONS, arising upon the throne. And specifically here encountered Deity is the JHWH ZBAWT; and the SBT Shabbath designates specifically snake staff or serpent staff; also this detail is important in considering this truly notorious vision of the divine (alas, in stating this we do not here aim at specific description of this divine vision.) This short study cannot in full detail comment this magnificent Encountering the Divine; this is more left to religious contemplation and prayer of every Reader. Importantly, the Readers now should compare this powerful Encountering the Divine with earlier traditions of Israelite religion of Encountering the Divine during the Wilderness wandering in the OHEL MOED. The Book of Exodus 38 in detail describes the constitution of Tabernacle and OHEL MOED; and we specially now notice the ADNJ parts of the OHEL MOED. These ADNJ parts of OHEL MOED are in detail noticed in Exodus 38, and quite usual modern translation is “sockets”. This is of course a really funny translation but this, and words quite synonymous with this, are usually presented to notice some devices usual for tent style edifices. The Hebrew word ADNJ in Exodus 38 is with same consonants written as the word ADNJ we notice in this sanctified Encountering the Divine in Isaiah 6. We of course remember the meticulous carefulness for every letter of Hebrew Bible by the devoted Scribes and Rabbis and Hebrew Readers. The Hebrew letters ADNJ (Adonay) are the same in Isaiah 6 noticing the Lord appearing in the Temple, and in Exodus 38 where Readers without Hebrew knowledge are misled to think thereby of some fittings for devices of edifice of Tent like structure (in the BDB lexicon see p. 10-11). Notoriously, these ADNJ are well noticed parts of the Tabernacle, especially the OHEL MOED. These ADNJ were apparently very precious, the 38:27 notices “The 100 talents of silver were for casting the sockets of the sanctuary (ADNJ HQDS) and the sockets for the curtain (ADNJ HKPRT), 100 sockets to the 100 talents, a talent a socket” (Tanakh translation). Thus one talent of silver was used for casting one ADNJ and these ADNJ were apparently thus specially precious, so that translating ADNJ with “socket” is quite misleading. Undoubtedly these ADNJ were divine figurines of the Tabernacle. In the Hebrew text of Exodus we now find the important ADNJ in 38:30 noticing WJYS BH AT ADNJ PTH AHL MWYD WAT MZBH HNHST Thus is described something beside or adjacent or near to the door of the OHEL MOED, thus noticing these ADNJ, and the NHS snake figurine decorated copper altar (in the Biblical Hebrew the NHS means copper, snakes and snake figurines). Then are noticed more in 38:31 WAT ADNJ HHZR SBJB WAT ADNJ SYR HHZR Readers now notice here ADNJ HHZRSBJB where the ZRB apparently alludes to SERAPH; and in this statement describing the hallowed place of Encountering the Divine of Israelite religion in time of Wilderness wandering, we notice the ADNJ and SERAPH, notoriously very similarly with vision of ADNJ and SERAPHIM in the Isaiah 6. The circumstances noticed in Isaiah 6 are, of course, those of the Temple. The SERAPH is importantly mentioned in traditions of Wilderness wandering, importantly in the famous episode of Numeri 21 where is described the Brazen Serpent that healed “The Lord sent seraph serpents against the people. They bit the people and many of the Israelites died… And Moses interceded for the people. Then the Lord said to Moses, ‘Make a seraph figure and mount it on a standard. And if anyone who is bitten looks at it, he shall recover. Moses made a copper serpent and mounted it on a standard; and when anyone was bitten by a serpent, he would look at the copper serpent and recover” (the Tanakh translation of Num 21:6-9) This modern Tanakh translation of this famous episode of Wilderness wandering more specifically discloses to modern Readers some important details of the old Hebrew text. For the current study notable is that this modern English translation well distinguishes the types of snakes noticed in the Hebrew text, SERAPH serpents and NHS copper snake or snake figure of copper. In the recent study of Book of Haggay, the current author Pasi K. Pohjala more studied this description for this description of making signs (SEMEION) and comparing with ancient methods of making signs and visions in Temple or temples with methods of magnifying projecting of visions with methods of producing cinema style visions. NOW we notice in the current study of snake and serpent religion in Old Testament that indeed here is SERAPH serpent noticed. Here Hebrew Num 21:6 writes WJSLH JHWH BYM AT HNHSJM HSRPJM WJNSKW AT HYM WJMT YM RB MJSRAL KAI APESTEILEN KURIOS EIS TON LAON TOUS OFEIS TOUS THANATOUNTAS KAI EDAKNON TON LAON KAI APETHANEN LAOS POLUS TOON HUIOON ISRAEL This famous statement specifies that SRP are NHS snakes or snake type beings. Usual comprehension of such SRP snakes is that such are specially venomous snakes (see BDB 977); and here is emphasised their lethal effects. Accordingly the Septuagint tradition somewhat descriptively renders the SRP with THANATOUNTAS referring to KAI APETHANEN then noticed; but this is explanatory rendering of SRP. It is now really notable that divine command then was to place a SRP or SERAPH style snake there, Hebrew Bible writing then in Num 21:8 that WJAMR JHWH AL MSH YSH LK SRP WSJM ATW YL NS Famous detail in Hebrew Bible is that these two mentions are thus concerning SRP serpents, BUT THEREAFTER Hebrew Bible in this episode notices a copper snake WJYS MSH NHS NHST WJSMHW YL HNS…WHBJT AL NHS HNHST WHJ Also the Greek Septuagint tradition here knows in Num 21:8 that KAI EPOIEESEN MOUSES OFIN KHALKOUN KAI ESTEESEN AUTON EPI SEEMEIOU KAI EGENETO OTAN EDAKNEN OFIS ANTHROOPON KAI EPEBLEPSEN EPI TON OFIN TON KHALKOUN KAI EZEE Hebrew text here writes of NHS NHST, this marking important detail in comparison with the preceding mentions of SRP snakes. This is important and famous mention of SERAPH cult in the Wilderness traditions. In the cultic practises the SRP burning does not describe the burning of sacrifices on the altar; but SRP burning does have important place in rituals, thus mentioned in Exodus 29:34 WAM JWTR MBSR HMLAJM WMN HLHM YD HBQR WSRPT AT HNWTR BAS LA JAKL KJ QDS HWA Also the Lev 4:12 and 21 are important descriptions of SRP burning. Comprehensions now mostly connect such SRP burning with activities of cleaning places from uncleanness and other quite secondary activities, cleansing from dung and waste. Apparently such descriptions currently mislead readers to consider such statements as of secondary importance concealing their religious reference; but reading the Hebrew text reminds of SRP burning and thus calls for special attention. Remembering that SRP so centrally notices references to SERAPHIM and dragon religiosity, also detailed discussion of those cultic practises of SRP burning would be important; but such full study of rituals of SRP burning is a part of detailed study of cultic practises and thus far beyond the scope of the current study. It is specifically worth noticing that Numeri 19 describes the ritual of burning the Red Heifer with this SRP word. This is enormously important detail in the Israelite cult. The religiosity of SERAPHIM importantly notices the cult of fire and fiery dragons. Regarding the developments of Semitic languages, we thus consider also some other similar Aramaic and Hebrew words and their occurrences in Hebrew Bible. One important word thus is the RYP word, especially in formulation S-RYP. Even if such sentences are often considered relative sentences, such S-RYP in Hebrew Bible now deserve special attention. We find that RYP in Midrash and Talmud notices “FLINTS”. Thus notices M. Jastrow with RYP flints that are used to produce fire, such as flints struck against each other to produce fire (Jastrow 1488). Usual rendering of RYP in Hebrew Bible is “trickle, drip” and “flow” (BDB 950). Considering developments of Hebrew language, worth are also noticing some mentions of RYB that in Hebrew Bible are far more usual and denote hunger. The famous JOZER OR in Isaiah 45:7 is good mention of this meaning, writing in Hebrew Bible JWZR AWR WBWRA HSK YSH SLWM WBWRA RY ANJ JHWH YSH KL ALH HRYJPW SMJM MMYL Here is noticed in JOZER OR WEBORA HOSEKH that God brings forward light and creates darkness and makes peace and creates RY; and this is compared with that God strikes the FLINTS in the upper heavens (RYP). Apparently this heavenly bringing forward of light is very central in the cult of light bringing SERAPH the fiery dragon. We find in 2 Kings 23 a truly shocking mention of SUN SHIPS in ancient Israelite religion, the MERKAVOT HASHEMESH (MRKBWT HSMS), and this specified with the SRP. Hebrew Bible writes namely here in 2 Kings 23:11-12 that WAT MRKBWT HSMS SRP BAS Now it is important to recognise via the usual Arabic tradition that MERKABA is usual noun for SHIPS; this is here essential understanding even if usual translation tradition comprehends in Old Testament traditions Merkavot as chariots- and Readers usually really do not assume that Chariots would have any relevance at all with seafaring and ships- but here the usual and wide Arabic tradition of Merkavot informs us that indeed here is SUN SHIP described. Readers now are alarmed that here may the famous Egyptian SOLAR BARK of Solar God AMUN be described; and consideration of this context emphasises this being here indeed the case. For the current study of religion of snakes and dragons now is essential that this Biblical statement specifically writes SRP in writing of SOLAR BARK. This being recorded in the 2 Kings 23, such use of SRP is also very much specifying the hallowed Temple Vision of SERAPHIM in Isaiah 6 where actually the God Lord is presented as SERAPHIM. In such cultic context of Isaiah 6 and 2 Kings 23, the SRP thus is specified as dragon or snake god who protects the SOLAR BARK of AMUN. Importantly, 2 Kings 23 describes religious reforms and practises of king Josiah, and in these histories describes quite in detail various then practised religious cults. we, for example, notice how king Josiah is here described practising cult of ASHERAH in Ashera cultic centre of Wadi QIDRON, pruning some branches of the growing Ashera tree, and burning these to ashes and grinding the burnt wood, obviously thus preparing good quality fertiliser, and scattering that around apparently as fertiliser. The ancient ASHERA cult was important cult of living trees and growing living trees, and here is nicely attested king Josiah’s good Ashera cult practises of using burnt tree as fertiliser for new growth (2 Kings 23:6); and this attests flourishing and strong religious practises of this ancient advanced ASHERA cult that promoted great and highly productive agricultural practises, and especially was connected with the ancient agricultural superpower QEDAR, some east of Jordan river. The current Author Pasi K. Pohjala has recently published more comprehensive study of Book of JOEL where ancient advanced agricultural methods were discussed and such ancient religious cults and rituals were discussed, also the ancient and famous ASHERA cult. The 2 Kings 23 thus describes how religiously advanced and knowledgeable king Josiah was, so we understand here important mentions of religiosity connected with Egypt, Palestinian southern powerful neighbour, or actually the de facto ruler of Palestine. Thus we read especially concerning SUN worship in this context stated 2 Kings 23:11 “He did away with the horses that the kings of Judah had dedicated to the sun, at the entrance of the House of the Lord, near the chamber of the eunuch NATHAN-MELECH, which was in the precincts. He burned the chariots of the sun.” (Tanakh translation of 2 Kings 23:11) Hebrew Bible here writes WJSBT AT HSWSJM ASR NTNW MLKJ JHWDH LSMS MBA BJT JHWH AL LSBT NTN MLK HSRJS ASR BPRWRJM WAT MRKBWT HSMS SRP BAS The 23:6 described beautifully king Josiah’s practising of cult of ASHERA in shrine at Wadi Qidron; and now here 23:11 also beautifully describes some cultic practises of solar cult in THE TEMPLE, performed there by King Josiah. Apparently king Josiah thus was knowledgeably practising these important ancient religious cults. Notice well that here is JHWH specified as JHWH AL LSBT or JHWH- the GOD of SNAKE STAFF Well attested the SBT denotes staffs and rods in Hebrew Bible, also snake staffs (the Caduceus). Here is very beautifully described great practises of Solar God AMUN in the TEMPLE of JHWH. Here is described CULT OF APPEARING OF SUN (LSMS MBA), centrally important in ancient Egyptian religion of solar god AMUN; understandably this important ritual of APPEARING OF SUN here is specially mentioned. Then the Solar Bark of Amun commenced its glorious burning journey, and here indeed 2 Kings 23:11 notices how the MERKABA solar bark was SRP in fire. In many Egyptian sources is presented how actually huge snake carries forward the solar bark of AMUN; this is apparently represented in the SBT snake staff. We thus find in this actual description of cult of the Temple that SRP Seraph represents the burning of sun in the travelling of the Solar Bark. Important with regard to the apparent Egyptian religiosity described in this statement is that King OSIRIS here is mentioned- MLK HSRJS; in Egyptian religion, Osiris quite usually is indeed connected with Serapis. This is important historical description of religious life and religious cults of times of Josiah, thus also highly relevant for comprehending the mention of SERAPH in Temple Vision of Isa 6. In the Old Testament we find important mention of the SOLAR BARK also in traditions of Prophet Eliah, especially in descriptions of his departure in “chariots” whilst crossing river Jordan with his follower prophet Elisha. (Earlier, the 1 Kings 17 specially notices prophet ELIAH in Zarepta near Sidon, thus connecting ELIAH with S-R-P or SERAPH traditions.) Especially, in the Greek Septuagint tradition the name is with HEELIAS written that is in Greek writing very similar with the noun HEELIOS that denotes the Sun. We thus notice description of departure of Eliah in the “fiery chariots”, written in 2 Kings 2 “Elijah said to him, ‘Stay here, for the Lord has sent me on to the Jordan.’ ‘As the Lord lives and as you live, I will not leave you,’ he said, and the two of them went on. Fifty men of the disciples of the prophets followed and stood by at a distance from them as the two of them stopped at the Jordan. Thereupon Elijah took his mantle and, rolling it up, he struck the water; it divided to the right and left, so that the two of them crossed over on dry land…As they kept on walking and talking, a fiery chariot with fiery horses suddenly appeared (Hinne RKB-AS WSWSJ-AS) and separated one from the other, and Elijah went up to heaven in a whirlwind (WJYL ALJHW BSYRH HSMJM). Elisha saw it, and he cried out, ‘Oh, father, father! Israel’s chariots and horsemen!’ (ABJ ABJ RKB JSRAL WPRSJW)” (Tanakh translation of 2 Kings 2:6-12a excl. 9-10). This episode occurs so that fiery chariots RKB-AS are appearing. We remember now of course that MERKABA is usual noun for ships in Arabic traditions- in this episode finding reference to ships is certainly very appropriate because here is described how Eliah and Elisha were crossing over the Jordan river. For the current discussion is now notable that Hebrew text is vague concerning the moment when those RKB appeared- usually the translations notice that those RKB appeared after Elijah and Elisha already had passed over the Jordan river and thus were walking on dry ground on the other side of Jordan; such reading of course presents such RKB indeed as “chariots”, horse-chariots. But Hebrew Bible here formulates quite vaguely with WJHJ KYBRM WALJHW AMR AL ALJSY SAL MA AYSH LK The KYBRM of YBR noticing passing over and K- is now quite vague formulation and does allow the appearance of RKB also WHILST Eliah and Elisha were still crossing over. But comprehending that the RKB were approaching to Eliah and Elisha WHILST they were crossing over river Jordan importantly presents to the Readers that such RKB surely must have been water transportation vehicles, that is, BOATS or rafts of Jordan river. (The RKB are in Biblical Hebrew translated as denoting chariots, appropriate for land travel, so that this important text suggesting RKB and MERKABOT being BOATS or RAFTS makes thus very important and notorious notice- and in Arabic, ships usually are denotes as MERKABOT). Even more heinous question is that so are designated RKB AS, fiery wagons or fiery boat and that name of the Prophet ELIJAH in Greek is HEELIAS thus similar with HEELIOS noun (the sun); and Septuagint translation tradition (in ed. Rahlfs) renders with HEELIOU that is exactly the usual gen form of noun HEELIOS, sun and also can be vocative. Thus we find in this 2 Kings 2 mention of HEELIAS quite similar to HEELIOS and RKB or MERKABOT fiery boat; and departure Thus we can be certain that here is recognised the SOLAR BARK OF SUN of EGYPTIAN RELIGION, FLOATING ON RIVER JORDAN part two of Verre etBible 14, by Pasi K Pohjala Feb2013

VERRE ET BIBLE FOURTEEN RELIGION OF DRAGON IN OLD TESTAMENT. Nahas snake and copper snake ornaments in temple. Serafim fiery Serpent. Tob and Typhoon. Technology of kindling Fire and cult of Shabbath Light. Cult of Shabbath Snake Staff. And KERUKEION Herald’s Staff. STUDIES, SOME NEW TRANSLATIONS, AND COMMENTARIES BY PASI K. POHJALA First Edition of February 2013. EDITIONS PASI POHJALA Copyright Pasi K. Pohjala February 12, 2013. Publisher’s Note: Every possible effort has been made to ensure that the information contained in this Book is accurate at the time of going to press. No responsibility for loss or damage occasioned to any person, institution or organisation acting, or refraining from action, as a result of the material in this publication can be accepted by the Editor, the Publisher or the Author. The present study is conducted fully in accordance with usual principles of ideologically neutral and purely descriptive Academic Historical-Critical Study of Bible and is now presented to Readers as an interesting Scholarly Study. ¨ 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 Translation 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). June2010 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. Second Ed. (Verre et Bible 6) (94pages) October2010 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. Third Ed. (Verre et Bible 6) (193pages) Jan2011 New Translations of Bible. Book of NAHUM, Sacred Steersman of Solar Bark of AMON. Name Emanouel (Isaiah 7 and Matthew 1) Declares: “AMON is god” (Verre et Bible 7) (101pages) March 2011 New Translations of Bible. Book of Nahum, Part Two. New Testament Traditions from Capernaum (Kefer-Nahum) of Seafaring and Fishery, Noticing Simon Peter’s Magical Practises and Knowledge First Ed. (Verre et Bible8) (34pages) May2011 BIBLE, BOATS and DIVERS. Gaulos Ships GOLA settlements, Reqem Nabatean Trade Empire of Purple Argaman, Raising Dead by Resuscitation, and Capernaum (Kefer Nahum) Seafaring. First Ed. (Verre et Bible 9) (131pages) August2011 New Translations of Bible. JOEL. Ancient Irrigation Agriculture of QEDAR people, Sprinkling from SHOFAR watering cans, from HAGAR reservoirs. Praises to ALLAH in Hebrew Bible (Verre et Bible TEN) (49pages) March2012 New Translations of Bible. Haggai. Paradise- Encountering the Divine Wise and Friendly Dragon in Cinema Style Visual Shows in Temple of Jerusalem (Verre et Bible ELEVEN) (37pages) December2012 A Study of Biblical Navigation in Seafaring and Land Travels: Their Use of Compass and Magnet SAAB and Seeing Lighthouses MENORA, MINARET. Study of Old Testament book of Malachi. (Verre et Bible Twelve). January2013 Where is Your Local Jerusalem? In Old Testament “Jerusalem” often is noun for safe havens and safe harbours, not name of one city (Verre et Bible Fifteen). THIS BOOK CONSISTS OF EIGHTY-FIVE NUMBERED PAGES. CONTENTS: Ch. ONE Seraphim Fiery Serpents, and Technology of Kindling P.2 Ch. TWO Serpent Drakoon in Greek Magical Papyri P.17 Ch. THREE Latin New Testament: Agnus Dei or Anguis Dei Divine Serpent P.22 Ch. FOUR Words TB designating snakes and serpents, and floating boats and Noah’s TEBA ark; the Dragon Boats P.25 Ch. FIVE Serpent Cult in Book of Haggaj, continuing Commentary Haggaj (Verre et Bible Eleven of 2012) P.45 Ch. SIX Many Prayers to Mighty Typhoon in Greek Magical Papyri P.51 Ch. SEVEN Religion of Typhoon in New Testament- St. STEPHEN P.56 Ch. EIGHT Religious Cult of Divine SBT Sabbat snake staff; and kindling Shabbath Lamp P.61 Ch. NINE Kerukeion Staff of Heralds; KERYGMA proclaiming by Jesus and apostles in NT P.72 Ch. TEN The Nahas Snake Ornaments of the First Temple P.83 CHAPTER ONE SERAPHIM FIERY SERPENTS, AND TECHNOLOGY OF KINDLING 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. Later in the current study we more write in special Chapter of divine Sbt Snake Staffs and cult of those SBT snake staffs, there also commenting more Isa 14:7-8 of 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 (BDB 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)

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

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