Verre etBible 14, Pasi K Pohjala Feb2013. Thus one important task for Readers reading the Hebrew text is to find appropriate semantic division of the words- and for THIS statement this proves to be especially enormously true. In this speech of Bileam son of Beor is beautifully described mysterious encounter with the divine. Thus we start discussing more the whole context where is written that “Word of him who hears God’s speech, who beholds visions from the Almighty, Prostrate, but with eyes unveiled How fair are your tents, O Jacob, Your dwellings, O Israel!” (Tanakh of Numeri 24:4-5) Importantly, when we here forget the later invention of division into verses we then question, fully in accordance with the text of Hebrew Bible, whether these MA TOVU words rather should be read together with sentence preceding this MA TOVU. This reading is fully legitimate in reading of Hebrew Bible, and also in every serious academic Bible study the text is so read; the division into verses is later helpful invention but does not have sacred status. Now thus reading the MA TOVU words together with the words preceding here reveals notorious statement of TOV Serpent God of Israel! We namely read (following much the Tanakh translation so that the meaning of 24:4 now is better agreed) that “Word of him who hears God’s speech, who beholds visions from the Almighty, Prostrate, but with eyes unveiled –MA TOVU” This is beautiful description of encountering the divine, beholding visions from Almighty, eyes unveiled, and thus: SEEING GLIMPSE OF TB SERPENT GOD. Hebrew Bible here writes that neum SMY AMRJ AL ASR MHZH SDJ JHZH NPL WGLWJ YJNJM This description really emphasises how Bileam son of Beor indeed was seeing, glimpse visions from TWB Divine Serpent. Also Greek Septuagint translation tradition here clearly writes concerning seeing deity, stating that FEESIN BALAAM HUIOS BEOOR FEESIN O ANTHROOPOS O ALETHINOOS OROON FEESIN AKOUOON LOGIA THEOU OSTIS ORASIN THEOU EIDEN EN HUPNOO APOKEKALUMMENOI OI OFTHALMOI AUTOU OOS KALOI SOU OI OIKOI IAKOOB AI SKEENAI SOU ISRAEL… OOSEI PARADEISOI EPI POTAMOON KAI OOSEI SKEENAI AS EPEEKSEN KURIOS OOSEI KEDROI PAR’ HUDATA (Numeri 24:3-6) Here we notice the PARADEISOI EPI POTAMOON because the EPI often notices in Greek concretely on or upon, such as being upon waters and thus floating, and not merely gardens beside rivers. We notice Psalm 106:1 beginning HLLWJH (Hallelujah) HWDW LJHWH KJ TWB KJ LYWLM HSDW Here is stated that JHWH IS TWB; usually we comprehend this so that here is described how “good” is JHWH. So we notice 106:4 writing LRAWT BTWBT BHJRJK LSMH BSMHT GWJK LHTHLL YM NHLTK Important detail is that here is described thrice TB, TWB, TB so that readers certainly see this emphasised. Then follows BHR referring to Sea (cf. Arabic BAHARI); we thus hear description connecting BAHARI sea and TB. Then are questions of Name emphasised SMH SMH (or Simha rejoicing). Then are noticed divine mighty deeds in the Sea of Suf in travelling from Egypt “Our forefathers in Egypt did not perceive your wonders; they did not remember Your abundant love; but rebelled at the sea, the Sea of Reeds; Yet He saved them, as befits his name, to make known his might, He sent His blast against the Sea of Reeds; it became dry; He led them through the deep as through a wilderness” (Tanakh translation of Ps 106:8-10). Thus we continue studying mentions of TWB in Psalms and notice promptly that God’s TWB is often mentioned in the beginning of Psalms, the Psalms 106:1, 107:1, 118:1 and 136:1 (numbering of Hebrew Bible) commencing HWDW LJHWH KJ TWB LYWLM HSDW “praise the Lord for He is good; His steadfast love is eternal” (Tanakh translation) Now here studied word TWB here is usually comprehended with “good” thus denoting divine quality of goodness and mercy, thus also comprehending this Tanakh. But we notice in this formula JHWH KJ TWB Simply stated, we here find notice that JHWH IS TWB; and we can comprehend this formula when we comprehend word TWB (and thus can attempt to comprehend how such TWB is connected with JHWH). Important information of ancient comprehending this statement is found, as usual, in the Septuagint translation, and these show important differences. We read in LXX Psalm 117:1 EKSOMOLOGEISTHE TO KURIO (dat) OTI AGATHOS OTI EIS TON AIOONA TO ELEOS AUTOU Here the AGATHOS renders the TWB as we would expect if TWB indeed means moral goodness and mercy. Importantly in this Psalm Lxx 117 is OTI EIS TON AIOONA TO ELEOS AUTOU often repeated formula; and such repeating TO ELEOS of divine mercy indeed much supports translating the YWB in beginning with OTI AGATHOS. BUT now it is really important that Septuagint rendering of the beginning formula in the other mentioned Psalms 106, 107 and 136 importantly renders TWB with KHREESTOS stating EKSOMOLOGEISTHE TO KURIO (dat) OTI KHREESTOS OTI EIS TON AIOONA TO ELEOS AUTOU It is now notorious that THIS rendering of Hebrew TWB as KHREESTOS in this usual Greek Septuagint tradition actually is quite near to statement of SNAKE- one Greek noun for “snakes” namely is KHERSUDROS, especially for water snakes! And KREPIS notices foundations and groundworks and quays, walled edges of rivers. We compare now KHREESTOS with noun KHERSUDROS and find those very similar indeed. Comparable are KH-R-E-S-D/T-S letters in KHERSUDROS and KHREESTOS. Thus the usual Greek Septuagint rendering interestingly well refers to ideology of snakes in beginning of Psalm 106, 107 and 136 by translating the Hebrew TWB with KHREESTOS that is very similar with noun KHERSUDROS that in Greek language denotes water snakes. Thus in Greek Septuagint translating we find interesting tradition comprehending the TWB in Psalm 106:1 107:1 and 136:1 with reference to water snake, for translating TWB with KHREESTOS. Recognising KREPIS built walls of river, quays, notices TWB also referring to harbours and their piers, and built channel systems. We thus notice in my earlier Translation of Psalm 107 (the Greek Psalm 106) in the important and currently increasingly popular and ever increasing more widely well received Bible translations in Verre et Bible 2 (2008) “107:15 Thank to God his Hasid and for his vision miracles (PL,AT) from the instruments built by men of white glass (LBN) 107:16 because He multiplied those that are low (DL) in these divinations (NHS) and with help of Spirits of water-ponds-of-shadows, this valley of understanding (G-DY) 107:17 God of the water-pond (AL-JM), from Your Chrystal ball their simpleness, and their ponds produce prophecies. 107:18 Vessel! Oh, Vessel! You strange, and their soul will reach to the magnification that lightens even the death 107:19 they cried to their God concerning what is narrow and He produced from the blown glass vessel (SY) them the reflections 107:20 He sent his Word (cf. Logos-thought) and healed them, and He delivers them from their illusory thoughts” Especially now is important 107:16 that “because He multiplied those that are low (DL) in these divinations (NHS) and with help of Spirits of water-ponds-of-shadows, this valley of understanding (G-DY)” This translation writes of “Spirits of those water ponds of shadows” and notices thereby the Hebrew NHS word that Readers know usually notices snakes in Old Testament; because of the quite fundamental challenges involved if we write of snakes was here translated with “divinations (NHS) and with help of Spirits of water-ponds-of-shadows” where Readers themselves could associate these NHS with such “Spirits of water-ponds”. Especially, explicit noticing Snakes in this writing of water bowls would have alarmed thinking of the great ancient Snake deities, so that the questions become indeed of religious and ideological character. In the current study we write of such questions explicit and aim at presenting to rejoicing and increased knowledge of Readers here well formulated and quite convincing study. The current study is explicit study of much theological and ideological character in noticing many ancient great snake and serpent deities and their cult practised in cult described in Old Testament. Writing this question explicit would have also required more fundamental notices of role of Snakes and divine Snakes in Old Testament prophesying. Now we return to this writing and emphasise that so are indicated divine snakes of water bowls; and we emphasise that Greek Septuagint translation here indeed translates the beginning TWB with KHREESTOS that is so similar with KHERSUDROS, Greek noun denoting water snakes. Actually the Greek Septuagint translation of Psalm 107 very clearly emphasises here noticing waters and water ponds, noticing that 106:2 EIPATOOSAN OI LELUTROOMENOI HUPO KURIOU OUS ELUTROOSATO EK KHEIROS EKHTHROU 106:3 EK TOON KHOOROON SUNEEGAGEN AUTOUS APO ANATOLOON KAI DUSMOON KAI BORRA KAI THALASSEES 106:4 EPLANEETHEESAN EN TE EREEMOO (dat) EN ANUDROO HODON POLEOOS KATOIKEETEERIOU OUKH EURON We notice that after writing in beginning here TO KURIOO (dat) OTI KHREESTOS, this Greek translation writes importantly of LUTROO that refers to waters, and purifying with waters; and thus is THALASSA sea also noticed here emphatically, especially comparing with ANUDROS places. Readers certainly not only think of dry places but consider reference to famous HUDRIA water serpent. Importantly, ancient multilingual readers found here important comparison HUDROO (dat) HODON (Greek, in LXX 106:4) HODUU LJHWH KJ TWB (Hebrew, in 107:1.) This heinous detail is worth closely pondering because many ancient Readers were multilingual, with sufficient knowledge of Greek language and Hebrew, in Hellenistic and Roman times. Thus reading the Hebrew HODUU LJHWH KJ TWB these Readers remembered interpretation HODON in Greek translation, WITH dative HUDROO (of course, HEE HODOS in Greek is noun for roads and ways- but we now emphasise that its accusative HODON is so similar with Hebrew HODUU that begins this Psalm 107.) Thus becomes here for these Greek readers actually JHWH equated with HUDRIA the great Water Serpent! Hebrew statement here characterises that JHWH is TWB, so that such TWB now becomes actually equated with HUDRIA Water Serpent. This emphasises that ancient Hellenistic readers indeed comprehended the TWB word as divine designation as denoting Serpent. Thus we notice that 106:23-24 writes OI KATABAINONTES EIS TEEN THALASSAN EN PLOIOIS POIOUNTES ERGASIAN EN HUDASI POLLOIS AUTOI EIDOSAN TA ERGA KURIOU KAI TA THAUMASIA EN TO BUTHO For Readers finding this EN TOBUTHO (dat) in Greek translation notices of the T-B letters and thus directly refers to the TWB word that is in beginning of Hebrew text of this Psalm 107 there written. Importantly, this is written in context where Greek translation explicit much writes of waters and seas, noticing EIS TEEN THALASSAN, ERGASIAN EN HUDASI POLLOIS and KUMATA. Thus are depth of sea and deep water bowls and divine beings of waters noticed. (n.b. Once more we notice to Readers that Psalm 106 in Septuagint is Greek translation of Psalm 107 in the Hebrew Bible. This is pervasive in considering numbering Greek Translations of Psalms, Greek Septuagint Psalms 10-112 are Greek translations of those Psalms that are in Hebrew Bible Psalms number 11-113.) And Psalm 106:23 We now are far better knowledgeable to approach the mysterious ancient myth of Noah’s Ark. This is really important ancient myth of historical background, and now the comprehensive interpretation of this history myth of Noah’s Ark cannot thus be approached in this very limited study. Now we notice, however, that the ARK is in Hebrew Bible noticed with word TEBA, in consonantal script written TBH. This is rendered as “ark”; the TBH Hebrew word also can notice “chests”. NOW we recognise that in Hebrew Old Testament the TB words notice snakes and dragons. Thus we easily recognise that this history myth of Noah’s Ark describes some sailing in a DRAGON BOAT. In ancient seafaring the DRAGON BOATS were, of course, well known in Mediterranean. Greek sources often describe the HIPPOS boats of Phoenicians, boats like “horses” HIPPOS. Their special figure stem indeed resembles animal head, like head of horses- or heads of dragon. Recognising that Noah specifically built that dragon boat, the Ark, thus brings our comprehension of this important history myth well in accordance with well known realia of ancient Mediterranean seafaring, where dragon boats were in ancient times usual- and finding such harmony of Biblical reading with otherwise then known realia of the circumstances then is strong argument in favour of such reading. It is good to remember that Quran usually talks of “Noah’s Ark” with PULKA word. Importantly, FULKAN refers also to volcanic activity and Surat Al-Falaq is of Daybreak; Quranic usual designation PULKA thus has certain references to fire and morning break- and thus we hear something relevant to lights and fire. Quranic traditions of MURSAHA harbours and anchorages of ships (Surat HUD) also proceed our comprehension of history myth of “Noah’s Ark”: Hebrew Bible tells how the Ark stopped at mount “Ararat”- and this name is in Semitic parlance of the same root as the Quranic noun MURSAHA of anchorage (the usual change of S and T importantly show similarity of R-S and R-T, so that reading the Ararat we notice its referring to “anchorage”. In this history myth Ark thus stopped at certain place, namely: ANCHORAGE. This may sound for current readers quite ridiculous and trivial statement, considering in our times highly developed engine driven and gps guided ships navigating along well surveyed waters to top efficiently built harbours. But this history myth tells of completely other circumstances, and thus was important to notice that indeed, the Ark came to still in certain place: anchorage. Even currently we find numerous coastal MERSA cities and important ancient harbours such as Pireas, Tarsus of Turkey, Barcelona, Marseille where RS-L is found. This emphasises to Readers that Biblical writings originate in culture of international seafaring and trade across numerous important harbours, and that there were NUMEROUS “Jerusalem” safe havens and harbours- so we understand also the Gola as “overseas settlements” or “overseas trade stations” (not as sorrowful and hapless “exile”, so following our earlier Studies in Verre et Bible commentaries.) Continuing the study of Old Testament, we notice mentions of TEBA “ark” in the history myth of Noah’s Ark. Genesis 7:1 writes WJAMR JHWH LNH BA ATH WKL BJTK AL HTBH And Genesis 6:14 states YSH LK TBT YZJ GPR QNJM TYSH AT HTBH WKPRT ATH MBJT WMHWZ BKPR These are in the Hebrew Bible important statements concerning the TEBA “Ark”. We now in the current study merely notice that such TEBA Ark certainly was a seafaring vessel somehow of type of Dragon Boats. Noticing this detail merely brings our comprehending this history myth of Noah’s Ark much more in accordance with otherwise known histories of ancient Mediterranean seafaring cultures, especially the famous Phoenician seafaring and Phoenician boats and ships. Greek Septuagint rendering translates the “Ark” with KIBOOTOS where is also the B-T recognised. BASILEIA TOON OURANOON – kingdom of Tail of NUN. Nun was the old Egyptian God of streams and waters, also depicted as serpent (we remember that in traditions of Book of Joshua is presented Joshua Son of Nun, so that finding reference to NUN in teachings of Jesus of Nazareth is quite obvious. We remember that usually Jesus teaches of kingdom of OURANOON, thus really often presented as the center of teachings of Jesus of Nazareth. Thus we recognise OURA-NOON or Tail of the NUN, that is, Tail of Sea Serpent NUN. In the Greek Septuagint translation Psalm 106 we notice writing 106:29 KAI EPETAKSEN TE KATAIGIDI KAI ESTEE EIS AURAN (cf. OURAN) KAI ESIGEESAN TA KUMATA AUTEES 106:30 KAI EUFRANTHEESAN OTI EESUKHASAN KAI OODEEGEESEN AUTOUS EPI LIMENA THELEEMATOS AUTOON Greek translation here notices coming of serene and calm on the seas when the roaring waves silenced and so was God leading them through that chosen sea. So is noticed the ESTEE EIS AURAN; but slight change of A and O letters in Greek notices the OURAN, the TAIL of WATER SERPENT. Notice the profound ancient pondering of the miracle of floating- calm sea and serene weather- and boats were floating; and even amidst roaring waves and high seas the boats somehow floated even if the situation was truly threatening. Small and quite rudimentary built boat amidst roaring waves and in midst of violent storm. How was this boat floating? Who kept the boat floating? The divine Water Serpent, with its powerful tail. And in ancient bowl divination this miraculous support was reproduced with miniature boat floating in bowl that was shaken, and the people were assured of the power of Divine Water Serpent ad his Tail for keeping boat floating in midst of storm and waves, as well as in serene and calm seas. BASILEIA TOON OURANOON in Gospel of Jesus of Nazareth- the kingdom of Tail of the NUN Water God. In Greek Septuagint tradition we often find interesting detail writing EN TO OURANO (dat) ANOO thus often in statement with reference to THEOS or KURIOS. Thus stating OURA NOAN ANOO we hear statement concerning “me, OURA NOAN; or tail OURA of NUN water serpent”. Thus in Deut 4:39 stating KURIOS O THEOS SOU OUTOS THEOS EN TOO OURANOO ANOO; and Josh 2:11 KURIOS O THEOS HUMOON THEOS EN OURANOO ANOO; and 1 Kgs 8:23 OUK ESTIN OOS SU THEOS EN TOO OURANOO ANOO; and Ps 113:11 O DE THEOS HEMOON EN TO OURANOO ANOO. Chapter Five. Serpent Cult in Book of Haggaj, continuing Commentary Haggaj (Verre et Bible Eleven of 2012)

Verre et Bible 14 by Pasi K Pohjala 2013Feb. The Book of Isaiah is in Old Testament notorious, we now find written in Isa 44:19 WLA JSJB AL LBW WLA DYT WLA TBWNH LAMR HZJW SRPTJ BMW AS WAP APJTJ YL GHLJW LHM AZLH BSR WAKL WJTRW LTWYBH We now consider the details of this statement- we find here notoriously mentions of famous Egyptian snakes, almost a list of Egyptian snakes important in mythology and religion. Thus the famous APEP snake is referred to in WAPAPJTJ, and WADJYT noticed in WLADYT; the SRP notices the Seraph serpent; and the NEKHBETH is here apparently alluded to in statement of Isaiah 44:18 JBJNW KJ TH, where is written NK-TH and letter B. The word WJTRW here certainly alludes also to the Egyptian Cobra WRT. It is important to notice that also famous snake goddess RENETET of harvests and agriculture is clearly alluded to here in Isa 44:23 RNW SMJM KJ YSH JHWH HRJYW THTJWT ARZ PZHW HRJM RNH JYR WKL YZ BW KJ GAL JHWH. The text translated conveys of course certain meanings, but reading the text this apparent list of important Egyptian snake deities is noteworthy. Importantly, in this list is mentioned TBWNH and TWYBH that emphasise that T-B words importantly also refer to snakes; so we specially recognise version of S))BT Spotted Snake. Read in Hebrew Bible, this writing of Isaiah 44:19-23 is notorious list of major Egyptian snake deities. And this text if Isaiah 44, ironically, complains of practises of making sculptured images of deities: attentive Readers thus hear in this Hebrew text of Isaiah 44:18-23 strict criticism against making sculptured images of deities AND attentive Readers here ALSO hear lengthy list of major Egyptian snake deities, including the two important WADJYT and NEKHBETH. In the Greek Bible the Isaiah 44 begins with clear emphasis NUN DE AKOUSON O PAIS MOU IAKOB KAI ISRAEL ONO EKSELEKSAMEN OUTOOS LEGEI KURIOS O THEOS... In the Septuagint translation thus is the NUN here notably emphasised, in this statement where is noticed divine parlance to Jacob and Israel- thus is here almost suggested that the KURIOS O THEOS himself IS that NUN; and in Hellenistic Egypt were still strongly perpetuated ancient Egyptian religious traditions concerning NUN serpent god of primeval waters. Hebrew Bible writes here lengthy list of important Egyptian snake deities; and Greek Septuagint translation here more emphatically notices the NUN Egyptian serpent god of primeval waters. Indeed, here this NUN is explicit described in activities of watering and irrigating (44:3 writing EGOO DOOSOO HUDOOR EN DIPSEI…OOSEI KHORTOS ANA MESON HUDATOS KAI OOS ITEA EPI PARARREON HUDOOR… Worth noticing is Isaiah 44:5 stating ZH JAMR LJHWH ANJ WZH JQRA BSM JYQB WZH JKTB JDW LJHWH WBSM Here are seemingly Hand of JHWH compared with TWB; that is, Hand of JHWH is compared here apparently with TWB snake. We encounter here ancient description of INSTRUMENTS, powers and devices- when human being is described, the hand is primarily the instrument or power. (Here in description of metalwork notices Isa 44:12 more concretely how a smith fashions metals with hammers, with powers of his hands.) Now it is interesting that indeed here Isaiah 44:6 writes quite specific descriptions of Deity AN RASWN WANJ AHRWN WMBLYDJ AJN ALHJM Modern renderings notice this stating that God is first, and the last; and that there is no deity except the God, apparently emphasising monotheism. Thus is even more understandable that TWB is here compared with the “hand of JHWH” somehow thus describing the unity and divine powers. (Specifically, interpretation of such statement in Hebrew Bible should particularly avoid referring to Greek and Hellenistic metaphysics, fundamentally inappropriate for describing this statement of Isaiah in its OWN time, in its OWN cultural and religious context. But we quickly remind readers that in Hellenistic Judaism, the Letter of Aristeas quite much writes (allegorically) of the “hand of God” and writes of allegories and so avoid anthropomorphic descriptions of deity; important predecessor for allegorising interpretations, also to Philo of Alexandria.) Understandably, then Isaiah 44 here seriously criticises practises of making sculptured images of deities, but interestingly in that statement and criticism presents quite lengthy list of important Egyptian SNAKE deities, including RENETET, WADJYT and NEKHBETH. We shortly consider also some DB words in Hebrew Bible. These words are usually comprehended as designating “bears”; and the BDB interestingly explains this being so for their “soft or gliding motion”. Arabic writes more clearly dabba to denote creeping and crawling of reptiles and insects (311). (Worth remembering is also that in astronomical traditions, the Typhoon is part of Great Bear.) Readers who have seen a bear in nature certainly would not think their heavy and robust movements so being described, so that here we notice one more paradox of comprehending Bible. Reading Hebrew Bible, however, easily brings forward much such evidence that often such DB words in Hebrew Bible do notice snakes. We find written in 2 Kings 2:24 that WJQLLM BSM JHWH WTZANH STJM DBJM MN HJYR and usually thus is comprehended that following such curse, two bears came from the forest. However, the Hebrew text writes here the NH suffix that in this statement reveals NH-S that for Readers alludes certainly to NHS snakes and specifies clearly these DBJM clearly as snakes: we apparently find here written of JZA and NHS, that NHS snakes JZA came. This is apparently coherent with Arabic words of dabba that much describe reptiles. We also consider some DBH words in Hebrew Bible; these are usually comprehended as denoting whispering, defamation and evil reporting (BDB 179); and it is here notable that BDB notices motivation “that which glides stealthily” that somewhat can refer to snakes and serpents. This episode in 2 Kings 2 notices histories of prophet Elisha; interestingly, just before this 2:24 are noticed how Elisha cleansed the water of village (Greek writes in 2:21 KAI EKSEELTHEN ELISAIE EIS TEEN DIEKSODON TOON HUDATOON KAI ERRIPSEN EKEI ALA KAI EIPEN TADE LEGEI KURIOS IAMAI TA HUDATA TAUTA OUK ESTAI ETI EKEITHEN THANATOS KAI ATEKNOUMENEE WJZA AL MWZA MJM WJSLK SM MLH WJAMR KH AMR JHWH RPATJ LMJM HALH Before we already discussed the miracle how prophet Elisha could make iron head of an axe to float (ZWP), thus described in 2 Kings 6. And just before this miracle of cleansing water source, the 2 Kings 2:14-15 notices how prophet Elisha could pass over waters, with powers of Elijah. It is thus important to well recognise that quite many miracles of prophet Elisha are related with waters. In many neighbouring ancient cultures the snake staff caduceus of course was important sign for heralds. Thus we consider some sayings of the DBH (comparisons with Arabic dabaja are now important, with meanings referring to composing, formulating, to put down in writing (312) and nadaba notices also sending official representative or delegate (1115)). The Num 13:32 writes WJZJAW DBT HARZ ASR TRW ATH Here is noticed how the spies brought forward their report concerning the land they had been observing. The DBH word (in DBT HARZ) notices the report of those spies and thus refers to then usual practises in Israel of bringing forward important announcements, whereby ancient societal institution of heralds is to be considered. The DBH here refers to such important official announcements and then usual societal practises and institutions for forwarding such official or semi-official announcements. In this history, Numeri 14:36 and 14:37 also write such quite similar formulations of the DBH stating WHANSJM ASR SLH MSH LTWR AT HARZ…LHWZJA DBH YL HARZ WJMTW HANSJM MWZAJ DBT HARZ RYH Apparent formulation here is HWZJA DBH or HWZJA DBT HARZ and thus we appropriately recall the ancient institutions of heralds and that often the snake staff was the special sign of heralds. Regarding this question it is important to remember that in Biblical Hebrew indeed the ZPY in standard scholarly discussion IS comprehended as snake (see BDB 861 translating ZPY as “serpent” and the verb ZPY meaning “to hiss” as is usual sound of snakes and serpents). In the famous passage of Isaiah 11:7-8 we find the notorious description WPRH WDB TRYJNH JHDW JRBZW JLDHN WARJH KBQR JAKL TBN WSYSY JWNQ YL HR PTN WYL MAWRT ZPYWNJ GMWL JDW HDH This Biblical text is famous to the Readers in beautiful translations, Tanakh translating “The wolf shall dwell with the lamb, the leopard lie down with the kid, the calf, the beast of prey, and the fatling together, with a little boy to herd them The cow and the bear shall graze their young shall lie down together and the lion, like the ox, shall eat straw A babe shall play Over a viper’s hole, and an infant pass his hand over an adder’s den in all of my sacred mount nothing evil or vile shall be done” This describes interesting details of snake cult. The PTN may be comprehended as Cobra and the ZPY notices also generally Serpents (see BDB) and we continue rendering DB as designating snakes, following preceding paragraphs; and Greek Bible here writes of EPI TROOGLEEN ASPIDOON KAI EPI KOITEEN EKGONOON ASPIDOON. Here is written of SYSY JWNQ (Greek PAIDION NEEPION) and in the Book of Isaiah this certainly refers to prophet Isaiah himself and other prophets of “Isaiah-group”, as in Hebrew his name is written JSYJH; (we also notice that name of prophet Elisha in Hebrew is similar ALJSY, and already numerous water miracles of Elisha are above discussed). The GMWL notices one meanings of GM-EL, those who nourish. For reading the JWNQ we shall consider the quite usual QWN that notices lamenting, singing or playing hymns. Thus we comprehend Isaiah 11:8 “TBN; man of Isaiah-group shall play music over a cobra’s hole; and nourisher pass his hand over an serpent’s den” This describes clearly doings of SNAKE CULT, the introducing with TBN notices thus name of this Snake Deity- TB. The TBN word is usually comprehended to denote grass, thus in usual lexica of Hebrew; but e.g. the Arabic usual TUABAN word designating snakes and serpents is here especially important. Readers thus easily notice that THIS context of Isaiah 11:8 writes thus clearly of snakes, Cobras, and vipers, so that also the TBN word certainly must be read as word for snakes (thus following also the usual Arabic TUABAN word that is word specially designating snakes and serpents). Thus we find this interesting description of snake cult in Sacred Mount, especially TBN snake noticed, and Cobra and Serpents. We emphasise that thus is referred to very important religious cult as there is noticed then the Sacred Mount “in all of my sacred mount nothing evil or vile shall be done” (in words of Tanakh). The Isaiah 11 begins with referring to rod coming from stem of Jesse (HTR MGZY JSJ); and here the Greek Bible writes of RABDOS in stating KAI EKSELEUSETAI RABDOS EK TES RIZES IESSAI KAI ANTHOS EK TEES RIZEES ANABEESETAI. This is in Biblical history famous statement; here we notice that in this context writing of snake cult thus is also noticed the RABDOS that in many contexts designates herald’s staff (the snake staff); this statement is of course often commented. Important statement of JHWH and TWB is also written in Nahum 1:6-7 writing that LPNJ ZYMW MJ JYMWD WMJ JQWM BHRWN APW HMTW NTKH KAS WHZRJM NTZW MMNW TWB JHWH LMYWZ BJWM ZRH WJDY HSJ BW This statement clearly notices JHWH described as TWB. Recently the New and Modernised Translation of Bible (by the current Author Pasi K Pohjala in Verre et Bible 2, 2008) renders this “in front is the surprising (NZh) heaping (YM) of waters in their heaping, and the water is magnifying (QM) by means of white-cavity (HR) of increased visions (NAP of NP vision and AP increase) and this fiery lamp gives, in being flame the strengthening by waters because rocks are broken up 1:7 God is so well doing (TB) the strengthening by waters (YZ, M) by help of the form-giving (zura) illumination (JWM); and thus is known the intelligible (HS)” (Verre et Bible 2, p.51) In this text of Nahum becomes clear that God is here described as special power of waters. Here is described magnified visions seen in and through fiery burning lamp (visions seen through glass bowl where flame was burning, with a film of oil floating on waters for the flame; and the bowl thus was lamp). This was miraculous burning glass lamp through which magnified visions were seen, and God JHWH was comprehended as the special POWER OF WATERS that caused such miraculous appearances. Water was magnifying in this specially powerful visual appearance of glass lamp where fire flame was burning, and God JHWH is here in Nahum 1:6-7 understood as the special Power of Waters. And the manner how God was doing this powerful action was the TB- here rendered that “God is so well doing (TB) the strengthening by waters”. There was fire flame burning in this lamp, and in the waters of this glass bowl lamp were magnified visions seen. The statement TWB JHWH here indeed is almost clearly stating that JHWH was comprehended in this vision the power of waters and that here JHWH actually was visually appearing in form of TWB dragon, that is, JHWH was the Power of Waters and to spectators here visually appearing in form of fiery dragon TWB amidst there burning fire flame. But read in this context of Book of Nahum this comprehension seems actually quite clear. So we read in this New and Modernised Translation of Nahum in Verre et Bible 2 the 1:8-9 that “concerning what is only small (TP) the vessel makes the change (YBR), it reflects, this magnifying place (QM and maqom) of stone-material and pursues further the shadow-visions 1:9 the what-ness (Mh) that you, God, make in the divinations (NHS) in understandable manner (BN): God, God with vessel-examination (KL) makes reflections (YS); without magnifying the double magnifying with power” (Pasi K. Pohjala: Verre et Bible 2 (2008), p.51)). This statement praises God’s powers of making visual prophesies in the fiery bowl, especially, God makes the NHS divinations! Thus the Hebrew Bible here describes that JHWH is TWB, and that God produces with his powers in this fiery glass bowl divinations, visual apparitions NHS. Writing thus clearly of NHS visual apparitions in divinations and that in this producing of visual prophesies JHWH is TWB is actually that here in Nahum 1 the Hebrew Bible comprehends dragon deity JHWH who makes in his powers visual prophesies and appears as fiery dragon amidst fiery bowl. We now well also remember that in ancient times the ANGUIPEDE was very popular symbol in Jewish magical amulets and that the Anguipede usually was connected with the name IAO. Anguipede was specifically a serpent figure and now we merely quote Erwin R. Goodenough’s statement concerning this ancient very popular symbol ANGUIPEDE that “ Does this mean that in the anguipede we at last have an image of the traditionally aniconic God of the Jews?” (Goodenough, Jewish Symbols in the Greco-Roman Period II, p.251). We find now important description of fiery appearance of divine dragon amidst flame of this burning lamp as described in prophesy of Nahum 1. Here Nahum states that TWB JHWH in the text of Hebrew Bible. I translated this describing the manner how God is powerfully in the bowl producing the prophesies (“God is so well doing the strengthening by waters”), but this context notices NHS prophetic visions and visions of TP; we can actually state more clearly that JHWH is doing those strengthenings in water well, in manner of TWB SERPENT and that He is so in manner of fiery SERPENT in this burning glass lamp appearing. And this is clearly very comparable to the ancient widely known representations of IAO in form of ANGUIPEDE. Thus I conclude this interesting discussion concerning TWB in Nahum 1 by remembering my recent important Commentary to the Book of Nahum where this important detail in Nahum 1 also was commented. “The TB is in this text noticed to consider also religious festivals the JWM TWB, and this TB much also describes the VISUAL APPEARANCE in divination- the 1:6-7 writes in Targum translation QDMWHJ TB JWJ that specifically connects this TB to QDM VISUAL APPEARANCES IN DIVINATION. Thus we find here written TB QS MYWZ especially because this Book so specifically writes of QAUS, thus every occurrence of QS words in THIS book are of special importance and should be in detail studied. Also in Hebrew text in 3:9 is written KWS YZMH that emphasises in this Hebrew writing detailed and intriguing writing concerning 1:7 TWB JHWH LMYWZ 3:9 KWS YZMH 3:11 TB QSJ MYWZ These formulations now contain references to QS Nabatean deity QAUS or in 1:7 referring to JHWH obviously making comparisons of strengthening YZH advises of these deities in their religions” (Pasi K. Pohjala: Verre et Bible SEVEN. New Translations of Bible. Book of Nahum, Sacred Steersman of Solar Bark of AMON. Name Emanouel (Isaiah 7 and Matthew 1) declares “Amon s God” (January 2011), p.14). And we of course remember of some later time the Book of Revelation in New Testament where is the awesome visual appearance of Son of Man described amidst burning lamps (Revelation 1:12-13a) EIDON EPTA LUKHNIAS KHRUSAS KAI EN MESOO (dat) TOON LUKHNIOON HOMOION HUION ANTHROOPOU ENDEDUMENON PODEEREE KAI PERIEZOOSMENON PROS TOIS MASTOIS ZOONEEN KHRUSAN HEE DE KEFALEE AUTOU KAI AI TRIKHES LEUKAI OOS ERION LEUKON OOS KHIOON KAI OI OFTHALMOI AUTOU OOS FLOKS PUROS KAI OI PODES AUTOU HOMOIOI KHALKOLIBANOO OOS EN KAMINOO PEPUROOMENEES Here is fiery shining divine appearance in midst of burning lamps vividly described. The MA TOVU of Numeri 24:5 is in Synagogues importantly recited and in Hebrew states MH TWB AHLJK JYQB MSKNTJK JSRAL This is truly elevating and religiously beautiful statement- and especially, this statement deserves especially reading in the full context of speech of Bileam son of Beor in Numeri 24. For the first, the current reading of verses of Bible is later invention and completely foreign to the writ of Hebrew Bible. For purposes of quickly referring to some saying the division into verses of course has some practical importance. However, well known this division into verses actually quite often seriously misleads Readers simply by establishing the specific context where Readers suppose these words belong. Even if this is so usually recited in Synagogues, this is important example of such grave misleading. Now the current verse Numeri 24:5 of course praises the beauty and splendour of Tents of Jacob and habitations of Israel. The currently widely and traditionally accepted division into verses thus encourages Readers to consider here this TWB as qualifying the Tents of Jacob and also this TWB as qualifying the Habitations of Israel, thus praising their beauty and splendour. This is of course religiously really elevating. But we now emphasise that this division into verses is completely foreign to the text of ancient and modern Torah. Thus one important task for Readers reading the Hebrew text is to find appropriate semantic division of the words- and for THIS statement this proves to be especially enormously true. In this speech of Bileam son of Beor is beautifully described mysterious encounter with the divine. Thus we start discussing more the

Psalm 24 and its Greek Septuagint translation the LXX Psalm 23. And thus we can more easily appreciate how Hebrew Bible here writes of world that is FLOATING upon waters, the TEBEL. We thus consider also mention of TEBEL in PSALM 93, according to New and Modernised Translation by Pasi K Pohjala (published in Verre et Bible 2, 2008, pp.361-362) “93:1 God in his reigning clothes the valley of signs (AT) by doubling (LBS LBS), God is girded with strength and increases, this world of vessels even if shaking is true (NKWN) 93:2 the cup of qualities (KS AK) is prepared of Az (in this Psalm compared Yz, Az and hTAzR) from this space are its signs (AT) 93:3 God’s water fountains and rivers (NHR) have produced prophesies (NSA) the water fountains have prophesied- such voices from water-bowls! The water fountains prophesy something that are like from waters (three times NSA NhRWT !!!) 93:4 with the voices of magnifying, they reflect like in balls (DR) the multiplied vision from waters (MSBRJ-JM the SBR also in Gen 40 of Jacob’s vision of SBR in Egypt, usually rendered in LXX manner of alimentation but more meaning multitude) these I will reflect like by ball, by increases given by God 93:5 Your increasing vessels giving testimonies (YD has meanings of increase and giving testimony) are skilfully making increases (AMN artist, like the Greek TEKHNE and here cf. YD and Meod), to Your House come the Vision appearances of Holiness (cf Greek DOKSA that is also visual appearance), in the stretching from waters (LARK JMJM !!)” Here we notice Hebrew Bible writing JHWH YZ HTAZR AP TKWN TBL BL TMWT NKWN Notable is writing of ZRAP TKWN TBL, where is noticed how JHWH is girded with strength and JHWH gathered and collected; and Seraph established world- something like world on vessel. This describes nicely floating upon waters, what is gathered and collected floats upon waters of vessel. Such world floating is also shaky, but anyhow true. Importantly, this Psalm 93 thrice writing NSA NHRWT clearly emphasise the NSA; this word has important meaning of “carry” and also meaning of “prophesy”; Greek here emphatically writes of carrying EP-AIROO in stating EPEERAN OI POTAMOI KURIE EPEERAN OI POTAMOI. The floating “earthly” that is seen through water-bowl, magnified, is clearly carried by these waters, and the very phenomenon of floating being really miraculous, the phenomenon of floating is indeed very prophetical. 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. In the Greek translation 33:10 we read of NUN, noticing NUN ANASTEESOMAI, LEGEI KURIOS, NUN DOKSASTHESOMAI, NUN HUPSOTHESOMAI where in this divine speech (LEGEI KURIOS) is the NUN emphasised- we hear reference to Egyptian NUN water serpent deity. Notable is also the 33:21 stating that TO ONOMA KURIOU MEGA HUMIN TOPOS where Greek translation notices question of divine Name and writes TOPOS that exactly contains the T-P (or T-B) letters now studied- apparently is thus described divine name where T-P is contained- this is exactly here studied tradition of TB deity (snake deity). 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. We especially notice in Hebrew script here written THB and the ZYQ, because MZQJ ARZ in 1 Samuel 2:8 (see more in the next discussion) describe inflated devices upon which earth is floating-thus this statement notoriously writes TB (the TB serpent deity) and miraculous floating: the TB MAKES FLOATING. 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 seen from a boat or ship that is in midst of sea quaking and tossing.” Important description of TBL is also found in statement of 1 Samuel 2:8 that is in Hebrew Bible KJ LJHWH MZQJ ARZ WJST YLJHM TBL This is clear statement that God has set TEBEL upon these MZQJ. This word MZQJ refers apparently also in the book 1 Samuel to hollow vessels or blown vessels. Being hollow, these hollow bowls also floated upon waters. Well known technology from ancient times in Assyria was building floating rafts supported with numerous blown animal hides or skins; thus making floating with help of such full blown objects was certainly well known to this culture at least in the times of writing the book now called 1 Samuel. From ancient descriptions are known also very large rafts of such design, carrying even heavier cargos. Thus is the TEBEL world here represented as floating supported with such hollow objects MZQJ. And glass, especially blown glass was later noticed with ZQ and ZKKJT words. Generally, ZJQ notices blasts of wind and generally winds (and also meteors) (J 396), and ZQJA noticing containers such as skins for wine (J 397) the comprehension is understandable- MZQJ are apparently hollow objects, blown animal bladders, well known floating aides in ancient world. This is nice description of improved ancient technology of building floating rafts. And the preceding discussion of Ezekiel 27:28 discussed LQWL ZYQT HBLJK JRYSW MGRSWT where THB refers to TB serpent deity and ZYQ how that Serpent deity causes floating. And in traditions of 2 Kings 6:4-7 is describes how Elisha and many of his disciples went to Jordan to cut timber; but one of them was so unlucky that the iron head of axe he was wielding, fell into the water. But miraculously prophet Elisha then could rescue that unlucky man, by making that iron axe head to float (WJZP HBRZL and in Greek: EPEPOLASEN TO SIDEERION) so that he could reach to that. Now the ZWP word apparently resembles the TWB and TB (especially noticing developments of dialects, in different places and across much time), and in Hebrew Bible the ZWP exactly notices to flow, overflow and to float (BDB 847, the article also notices Arabic TWP rafts; the tafa notices many meanings of going, travelling and moving, and noun tauf notices rafts (671)). The Hebrew WJZP HBRZL thus is interesting description of FLOATING. But in Biblical context this description in 2 Kings 6:4-7 actually includes smaller pun- because Barzillai and Kimham were in old times important ferrymen of ferries across Jordan river and in that old context BARZEL/BARZILLAI surprisingly refers to specialist of technologies of floating. I have written of this important detail of Israelite history recently in “Part Nine. Ferries of Jordan: Barzillai and Kimham in 2 Samuel 19 in my Commentary to Book of NAHUM, the Book: Verre et Bible NINE Bible, Boats and Divers. Gaulos Ships GOLA Settlements, Reqem Nabatean Trade Empire of Purple Argaman, Raising Dead by Resuscitation, and Capernaum (Kefer Nahum) Seafaring (May 2011), pp. 43-50. Especially was discussed 2 Samuel 19:32-40 where is described travel across Jordan and notices how Barzillai the Gileadite was therefore specialist: the 19:32 describes how Barzillai the Gileadite helped the king to travel across Jordan river, so that this Barzillai was specialist of travelling across waters. In this text, I noticed details that actually the KIMHAM is rather the title “captain” or “chief ferryman” for this prominent Barzillai (this much clarified Book of Nahum, because thus was found K-NHM, this clarifying much also doings of NAHUM in captaining, and this was also compared with Egyptian noun MHNTY for ferryman, and ferryboat MHNT). Thus this 2 Kings 6:4-7 in writing WJZP HBRZL apparently includes nice pun of Biblical reading: Barzillai was then recently famous chief ferryman in Jordan ferries and thus specialist of floating devices. And importantly Hebrew ZWP noticing floating so clearly resembles the TB and TWB that now is discussed; power of floating, power of making to float. The book of 2 Kings 10:6-7 writes notorious statement HTWB BYJNJK YSH WJKTB ALJHM Here we may read also YSHWJ; and allusion to ELOHIM (Jod and Waw letters) finding that HTWB BYJNJK YSHWJ KTB ALJHM Here is notably described that “the TWB snake is made, in your observation, similarly with the ELOHIM Snake” This reading is well motivated reading the KTB (usu. KATABA, to write) as K-TWB, motivated here because HTWB is mentioned; and the ALJHM alludes to Elohim God. This discussion also notices some sayings of TBL with Teth written, because these words exactly are connected with waters and other liquids with meanings of dip and bathe (BDB 371) and meanings dip and immersion for purification are centrally important later (J 517); these meanings are apparently important descriptions that something is in waters or in liquid but not there sunken or submerged, and thus quite relevant for discussions concerning floating and religious rituals concerned with the mysterious floating. Important is also to notice that Arabic dabala means to become dry, dry up (355) thus somehow summarising how dry world emerges (such as TEBEL, dry earth, arises from waters, like in Genesis 1-2, the TBL with Teth written noticing immersing and bathing. It is worth noticing that dabl in Arabic means mother-of-pearl). Numeri 19:17-18 writes WLQHW LTMA MYPR SRPT HHTAT WNTN YLJW MJM HJJM AL KJL WLQH AZWB WTBL BMJM AJS THWR WHZH YL HAHL Current study now considers much the SERAPHIM and indeed in this purification ritual important is now the ashes of the SRP or the ashes of the Red Heifer (Num 19:2ff). Then is noticed taking some hyssop and TBL dipping that in those water where ashes of Red Heifer were diluted. Thus renders Tanakh “some of the ashes from the fire of cleansing shall be taken for the unclean person, and fresh water shall be added to them in a vessel. A person who is clean shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there.” Important now is statement for WTBL BMJM because thus is described some “dipping”. Usually we of course know that most of the herbs being quite leafy do float upon surface of waters, and thus here described TBL BMJM is not so much of “sinking” but rather “immersing” or “floating”. Very important here of course is to consider that in these waters had been diluted some ashes of Red Heifer, YPR SARAPH. Thus is here the SARAPH connected here with waters and immersion, and “floating”. This TBL (with Teth written) thus for ancient readers was one very important reference when thinking of the TBL world (with Taw written): indeed, the TBL world lead thoughts to TBL floating. We concisely refer also to Job 9:31 that states “you would dip me in muck” (Tanakh), Hebrew Bible here stating that AZ BSHT TTBLNJ especially the SHH in Hebrew often describing swimming, so that this text not so much describes sinking into waters but more notices dipping and something like swimming that is also floating upon waters. We begin shortly reminding Readers that in the mythological ancestry of descendants of Cain, we know mentions of TUBAL-CAIN in Genesis 5. It is now very noteworthy that Genesis 5:22 notices that among descendants of CAIN, the TUBAL-CAIN son of Lamech and his wife Zillah, is presented as specialist of metal producing, handling of copper and iron, thus in Gen 5:22 “as for Zillah, she bore TUBAL-CAIN, who forged all implements of copper and iron” (Tanakh) This is based on Hebrew Bible, stating WZLH GM HWA JLDH AT TWBL QJN LTS KL HRS NHST WBRZL This ancient statement also deserves to be compared with already discussed 2 Kings 6 noticing miracle by prophet Elisha WJZP HBRZL, because both mention Barzel and ZWP or TWBL “Tubal”. Here discussed statement in Gen 5 apparently also notices KL NHST or copper vessels; but also here is worth remembering that NHS also notices snakes, thus in Hebrew Bible quite usually; and this very old statement of Gen 5 noticing TWBL and NHST also refers that TWB also designates snakes and serpents. But we notice interesting detail that TUBAL is also a descendant of Japheth, thus notices Gen 10 (and 1 Chron 1) and there mentioned Javan, Tubal and Meshech ALSO appears, notoriously, in Ezekiel 27 in the prophesy of Tyre where Javan, Tubal and Meshech are noticed as tradespeople trading with Tyre (Ezekiel 27:13), this much emphasising connecting this Tubal with seafaring and overseas trading. Septuagint translation tradition, however, writes in Gen 5:22 of THOBEL and states here SELLA DE ETEKEN KAI AUTEE TON THOBEL KAI EEN SFUROKOPOS KHALKEUS KHALKOU KAI SIDEEROU The Greek name THOBEL usual in Septuagint tradition notices THOB-EL, that is, the God THOB. The TUBAL CAIN, the Greek THOBEL, represents in this concise mythological lineage of CAIN according to Genesis 5 thus very important ancient true high technology, techniques of metal handling, producing iron and copper products. That role is very central in ancient cultures, ability of producing copper and iron products; and for this role is specifically important ability to master use of fire, melting processes and melting furnaces, and knowledge of art of smith. TUBAL CAIN (THOBEL) thus was important specialist of use of fire in ancient cultures. One example relevant for this clearly ancient reference to THOB-EL specialist of producing copper and iron products may be found in numerous archaeological finds in Cyprus that was famous for its plentiful copper production; also religion of snakes and snake charming are there very well attested. Palestinian plentiful copper mines in Timna near to Salt Sea were ancient important Egyptian copper mines. We emphasise that in Biblical Hebrew the word NAHAS both refers to snake and copper, thus in widely currently accepted scholarly Bible comprehending. Verre et Bible 14 by Pasi K Pohjala Feb 2013. We read in Psalm 14 that AJN ALHJM HSHJTW HTYJBW YLJLH AJN YSH TWB JHWH MSMJM HSQJP YL BNJ ADM LRAWT HJS MSKJL DRS AT ALHJM First is noticed ELOHIM and then HSH leads to considering NHS Hebrew usual word for “snake”. So is continued in writing WHT, especially because the ending Nun and Waw are in many scripts quite similar, thus reminded of NHT and thus NHS snakes. Then follows TYJB that is thus connected with such references and allusions to NHS snakes. The ELOHIM here specifically designates God and then are thus written allusions to NHS snakes and also the TYJB. Thereafter is interestingly written of YSH TWB JHWH; the Tetragrammaton thus is connected with TWB, and importantly the YSH reads of NAHAS backwards: JHWH, TWB and Nahas. Notoriously also is written of LRAWT HJS where is seeing and allusion to NHS the Nahas serpents noticed. Thereafter in this Psalm 14 we read AT ALHJM HKL SR JHDW NALHW AJN YSH TWB AJN GM AHD Thus is the YSH TWB here emphasised another time; and reading backwards we find NJAHS and TWB here written, referring to NAHAS serpent. Then we also find YZT YNJ TBJSW KJ JHWH MHSHW Also here we find TB written with Tetragrammaton and MHSHW alluding to NHS; the ending Waw is so similar to ending Nun so that backwards reading finds NHS, and the MHS can include MN-NHS because Nun is often assimilated, so that NHS is specially emphasised here. Notice here especially well that here the Greek tradition of Romans 3:13-18 makes very interesting addition to the Greek rendering of Psalm 14:3- that text being notorious description of SNAKES TAFOS ANEOGMENOS O LARUKS AUTOON TAIS GLOOSSAIS AUTOON EDOLIOUSAN IOS ASPIDOON HUPO TA KHEILEE AUTOON OON TO STOMA ARAS KAI PIKRIAS GEMEI OKSEIS OI PODES AUTOON EKKHEAI HAIMA SUNTRIMMA KAI TALAIPOORIA EN TAIS ODOIS AUTOON KAI ODON EIREENEES OUK EGNOOSAN These words are in Septuagint tradition found in renderings Psalm 5:10, 9:28, 35:2, Isa 59:7-8 and Psalm 139:4 and in tradition of Paul’s Letter to the Romans 3:13-18 are added to Greek translation of this Psalm 14:3. This emphasises comprehending here importantly description of snakes, the IOS ASPIDOON being especially clear mention of poisons of snakes. This Midrashic tradition presented in Letter to the Romans 3:13-18 importantly emphasises in this Psalm 14 comprehension of Snakes. The Book of Isaiah is in Old Testament notorious, we now find written in Isa 44:19 WLA JSJB AL LBW WLA DYT WLA TBWNH LAMR HZJW SRPTJ BMW AS WAP APJTJ YL GHLJW LHM AZLH BSR WAKL WJTRW LTWYBH We now consider the details of this statement- we find here notoriously mentions of famous E

Verre et Bible 14, by Pasi K Pohjala Feb2013. Chapter Four. Words TB designating snakes and serpents, and floating boats and Noah’s TEBA ark; dragon boats. The current study of Old Testament snake religion now proceeds with noticing that also TB words notices snakes and serpents. Every Reader notices that this is really a big question of Bible reading- really usually the TB words are comprehended noticing quality good generally, and also moral goodness. We notice that in ancient Egyptian language the S))BT notices a spotted snake. For comparison, the NHS word usually comprehended in Hebrew Bible as noticing snakes, indeed is similar to the ancient Egyptian name NHTYT for the Victorious Cobra; this history is specifically important for NHS words considering the old Egyptian domination of regions of Palestine, and apparently reflected in old traditions and sayings in those regions. Reading Hebrew Bible, the NHS is actually considered be the usual word for “snake”. In Egyptian the S))BT noticing a spotted snake now is important for many meanings, remembering also that SBT in Hebrew Bible notices staffs and rods, and thus also snake staffs; also connection to festival of SHABBATH is very important. But now we consider the TB words in Hebrew Bible and notice, importantly, that often the TB words indeed present God unmistakably as snake or snake god, or in such discussion that this is quite clear! Every Reader of course well knows that often modern Old Testament translations present that God is good, referring thus to his providence or benevolent character or to his forgiveness. These statements in Old Testament are quite usual and certainly these characterisations are usual in Christian and Jewish understanding of divine Providence and forgiveness and mercy. Importantly, these statements in Old Testament often are formulated with TWB words where the TWB is rendered as designating providential nature and mercifulness of God. There are in the Hebrew Bible indeed many statements writing that God is TWB. Thus recognising that many of these statements in Hebrew Bible actually have described Snake God or Serpent God certainly may enrich enormously the Biblical reading of Readers and bring indescribable rejoicing for such important improved comprehending of Bible! We now study writings of TWB in Old Testament and find in these many statements where TWB is so used that it certainly describes God as Snake or Serpent. The Egyptian traditions thus notice S))BT as Spotted Snake. In ancient Greek traditions is the TYPHOON snake or serpent truly famous (in Aramaic and Hebrew readings often are S and T letters changed, so that from the ancient Egyptian S))BT Spotted Snake easily is formed tradition of TBT in developments of various stages of Aramaic, and towards its one dialect, Hebrew). And Arabic parlance very usually notices meanings that TUBAN is a snake or serpent (124) and TABIA notices to track and trail, and to follow (108). Everyone knows the important office of TABIB medical doctors; and since times ancient have snakes been associated with medicine men and healers, in Hellenistic times e.g. was the Asclepios almost always depicted with snake staff. Concerning history of old Greek pantheon it is in these remarks of history important to emphasise that name ASCLEPIOS also includes the S-B that quite parallels in Old Egyptian the S))BT word designating the Spotted Snake, and the name ASCLEPIOS is in this comparison found easily to be notoriously similar with Arabic TABIB in remembering the usual change of S and T letters in Semitic languages, so that Arabic TABIB also refers thereby to the S-B words. These are notoriously important historical notices concerning words for Snakes in ancient Eastern Mediterranean world of ancient Egyptian culture and also Aramaic language, and developments of Greek language. Traditions usual in Eastern Mediterranean, both Egyptian, Greek and Arabic traditions thus emphasise considerations of TB words as words designating snakes. These considerations hugely enrich and widen our comprehension of Biblical statements for rejoicing of all Readers! For Bible Reading, this is going to develop substantially Readers’ knowledge! Everyone remembers well that the Ark of Noah is TEBA in Hebrew Bible. Thus we recognise that the Ark of Noah was actually a DRAGON BOAT. In ancient history, Dragon Boats were well known but in Biblical history somehow forgotten. But recognising T-B words as also designating snakes and serpents, brings to rejoicing of Readers the comprehension that also NOAH BUILT A DRAGON BOAT. Greek Septuagint tradition renders that with KIBOOTOS that also writes the T-B letters; and in description of Gen 6:15 is also Greek TAPEES (carpet, rug) heard in PENTEKONTAPEKHEOON TO PLATOS, and TO HUPSOS AUTEES. Of course, in Biblical seafaring histories, the Ark of Noah is the most famous historical ship, so that recognising Noah’s Ark as DRAGON BOAT brings our Bible reading much in accordance with knowledge of seafaring and boats in cultures of those areas, where DRAGON BOATS were quite usual; thus we recognise that in writing of Noah’s DRAGON BOAT the Bible is much in accordance with usual details of seafaring in surrounding ancient cultures. Such comprehension is, of course, really good! Also in name of tribe Zabulun we hear reference to T-B word; and indeed, Genesis 49 mentions how Zabulun was inhabiting areas beside the sea, up to Tyre and Sidon. Importantly, in Synagogues the Ark of Torah Scrolls is the TEBA; and in front of this is the NIR OLAM eternally burning Lamp illuminating. This is quite much like incarnation of the ancient role of light-bringing serpent. And reading New Testament, we remember STEPHEN, important in early Christianity and described in New Testament Acts. Traditionally, St. STEPHEN is remembered in the day following Christmas day in Christian Churches; and parishes and religious groups may ascribe quite much importance for celebrating St. STEPHEN. And many more interesting questions for Bible reading are here to be discussed. We thus notice important connection of TB words in Hebrew Bible with seafaring and sailing in noticing some TPP words. Importantly, In Aramaic the TWP words usually notice “TO FLOAT, TO COME TO THE SURFACE, TO BUBBLE UP” (see Jastrow 525; and notoriously in Arabic the WATABA notices to jump, jump up, spring, arise (1228); Arabic DAF notices drums BUT also rudders and tillers (328) and rudders and tillers indeed are important in seafaring); and indeed in the Aramaic the Afel form ATP notices causative meanings “TO CAUSE TO FLOAT” and “to make flow”, also the Aramaic Pael forms can notice such causative meanings “TO CAUSE TO FLOAT”. And one interesting and also mystical feature of carpets and rugs are that usually they float on waters even if they are heavy themselves- and Greek word for carpets and rugs, TAPES (similarly Latin), quite resembles these TWP words. Thus we state now very important statement T IN HEBREW BIBLE AND IN ARAMAIC TEXTS THEREAFTER TB AND TWP WORDS OFTEN NOTICE DIVINE DRAGON WHO HAS POWER OF CAUSING FLOATING This is very important detail of culture and religion of those ancient naval trade empires. Very important for their life was maritime travel and trade, so that very central question for their prosperity and existence was to manage boats and ships so that they FLOATED on high seas. Short consideration of floating and rituals is here important. Inflated bladders float; but inflated bladders are also quite lightweight. Their use for support swimmers is depicted from very old times. People noticed that some logs and planks floated; and larger constructed raft also could float. The phenomenon of floating was of course seen stronger in rafts and floats supported with inflated bladders that travel across a river- even larger river like the Nile. But think of a boat, structurally totally different than raft- and also quite heavy. Ancient people must have deeply wondered if such structure as boat could at all be used in seafaring- it is often very heavy and people certainly wondered if such boat structure could be strong enough to sail even in smaller waves that are usual in coastal waters. We understand that bowl divination, even divination in larger ponds, could thus bring some encouraging to ancient people- themselves being safely standing on the ground and participating in the religious rituals, they could witness that such boat type structures indeed floated upon waters! And the bowl or larger container being shaken and stirred, they could observe that such boat type structures also could manage in such situations! One important ritual in bowl and pond divination clearly was observing how boat type structures were floating, indeed, floating! Thus ancients could become thus more courageous to do some travelling in such boat type structures. Maritime travelling in ships across high seas, even if in nearness to coastal line, is much more serious and dangerous undertaking: amidst roaring waves and often too suddenly starting fiery storms, some quite small and weak boat is struggling forward, FLOATING on the surface even if waves are high and boat some times half full of water. (And one important improvement of course was placing heavier ballast in the ship so that the ship or boat sailed much more stably even amidst some storms. We recognise that bowls and ponds also served as places of testing such structures and observing their behaviour in sailing; current shipbuilding does actually very much testing of different designs in ponds, before constructing the actual ships. Ancients could therefore use bowls and ponds, in some rituals of bowl divination). Indeed, FLOATING is truly a remarkable phenomenon- and for ancient naval trade empires this was the central phenomenon that they encountered- simply that their boats and ships could be afloat whilst travelling in the seas. Understandably, divine help was called for. The Aramaic TWP words notice “to float, to cause to float”, and TWB words notice dragon and snake deities, thus IN HEBREW BIBLE AND IN ARAMAIC TEXTS THEREAFTER TB AND TWP WORDS OFTEN NOTICE DIVINE DRAGON WHO HAS POWER OF CAUSING FLOATING We notice that the whole Biblical Prophesy of Book of Zephaniah has much relevance in this discussion. Usually in Biblical Hebrew is translated ZPH to make wide and broad, and to designate anything broad such as stones, planks, sheathing and plating (thus following Syriac and Arabic, see more in BDB 860)- and especially planks are famous for that they indeed are usually floating on surface of waters, individual planks and boats made of planks. (Readers should, however, recognise that boats made of planks were in ancient times in Mediterranean quite expensive, and in wider use were rafts made of reeds, especially well known in Egyptian culture). The current Author Pasi K. Pohjala has recently published translation and commentary to Book of NAHUM. Importantly was noticed also the Nahum 2:7-9 that also in currently usual Bible translations is recognised as clearly describing rivers, streams and waters “the floodgates are opened and the palace is deluged and HUZZAB is exiled and carried away… Nineveh has been like a pool of water fro earliest times” (Tanakh translation) The current Author Pasi K Pohjala has studied the Book of Nahum in much detail in my recent Verre et Bible commentary of 2011 (Pohjala 2011, p.29) “and thus in Hebrew text is further noticed in 2:7-8 writing WHHJKL NMWG WHZB GLTH Here is noticed something specially magical in the Temple Hekhal, thus noticed in the ZB that in THIS context now clearly noticed the Bz, important description of vessels and utensils, this noticed with GL making revelations. We see that also in Targumic translation is here noticed the counsellor THOTH and ZJBA BGLJA that probably in Targumic context (often writing of BZ) refers to some specially magical rituals of divinations by THOTH…The ZB and GL in context of THIS Book writing in Hebrew Bible much of BZ and GL now certainly refers to some mysterious operation or visioning.” Also, in Hebrew text MTPPWT contains TP and PT…”the TP refers to some style of waters, the PT or PTH refers to some magical operation in divination by waters, these specifying the notorious MTPPWT in Hebrew text of Nahum 2:8. Importantly in scholarly studies the TP words in Hebrew Bible actually are comprehended to denote some instruments especially used by prophets (see BDB 1074) even if currently scholarly agreed comprehension understands these TP instruments of prophets having been musical instruments (BDB 1074 “tambourine”, and the rare occurrences of TWP in Hebrew Bible are considered to notice “spit” or “spitting” in usual traditions, see BDB 1064). But in Aramaic texts the TWP notices to come to the surface, float, bubble up, to direct the overflow, to make flow (see J 525)” (in Pasi K. Pohjala: Verre et Bible SEVEN. New Translation of Bible. Book of NAHUM, Sacred Steersman of Solar Bark of AMON. Name Emanouel (Isaiah 7 and Matthew 1) declares ‘Amon is God’. First Edition. January 2011). Book of NAHUM thus apparently describes in this ZB statement FLOATING, thus also this TP statement, noticing Temple ritual concerning FLOATING devices. The detail that Targumic translation of Nahum specifically notices Egyptian deity THOTH and such ZB floating is actually quite understandable as THOTH often is depicted in the Solar Bark of AMUN RE, some times somewhat in charge of the Solar Bark. Now in the current study of Dragon religion of Old Testament more in detail consider such descriptions of ZB and TP in Hebrew Bible and clearly here now state that these describe FLOATING and religious rituals of FLOATING. Thus I now repeat the central statement in this discussion, the statement T that IN HEBREW BIBLE AND IN ARAMAIC TEXTS THEREAFTER TB AND TWP WORDS OFTEN NOTICE DIVINE DRAGON WHO HAS POWER OF CAUSING FLOATING We now study some mentions of the TBL that notices generally “world” (BDB 385; it is also worth noticing the Arabic sabil generally notices ways and roads); easily we here notice TB-EL especially in the usual vocalisation TEBEL, so that notice of divine EL and the TB are importantly said in this word TBL in Hebrew Bible. It is worth mentioning that currently Biblical scholars often describe ancient Biblical representation of world so, that the earth is founded upon pillars and thereby actually floating upon waters. In this comprehension of that ancient ideology the idea of FLOATING is, of course, very central, and usually that is explained with referring to the supporting pillars that keep the world afloat upon the primeval depths. The TEBEL word referring to world of course is much related to the TEBA Ark, especially Ark of Noah. (The TEBA denotes in Hebrew Bible also smaller FLOATING objects such as the container that carried child Moses upon the river Nile, thus in Exodus 2:3 TBT GMA words described that container). We notice in Isaiah 14:2 BL JQMW WJRSW ARZ WMLAW PNJ TBL YRJM WQMTJ YLJHM neum JHWH ZBAWT WHKRTJ LBBL…WSMTJH LMRS QPD WAGMJ MJM The current discussion now notices here the TBL written with many words noticing RISING, words QWM and YLH. The Readers are once more encouraged to look far beyond the currently widely known translations of this text and consider these Hebrew words with special attention. This text is translated currently quite negatively, TP words rendered noticing spitting, and many other such renderings try to abhor Readers from considering with attention these statements and look in Bible some far more supposedly interesting statements. But when we consider this Hebrew text we indeed find here TBL or TEB-EL with clear emphasis written with words describing rising, QWM and YLH- of course appropriately for meaning that TEB notices how this deity CAUSES FLOATING (good comparison of QWM, RWM and rising words and TEBEL is also written in Isaiah 33:8-10). Importantly is here god noticed with ZEBAOT where T-B also is heard. Indeed, usual translations here do notice the AGMJ MJM as pools of water, so that discussion of FLOATING in such context clearly is really appropriate! We consider more this BL JQMW WJRSW ARZ WMLAW PNJ TBL YRJM WQMTJ YLJHM neum JHWH ZBAWT WHKRTJ LBBL…WSMTJH LMRS QPD WAGMJ MJM Here are importantly written of RS words, noticing WJRSW ARZ and WSMTJH LMRS QPD. Here are importantly written of TEBEL, FLOATING, and also of these RS words MRS and WJRSW. These MRS and WJRSW clearly notice haven and arrival at haven, or anchoring. Psalm 24:1 is very important mention of TEBEL. “Of David. A Psalm. The earth (MLWAH TEBEL) is the Lord’s and all that it holds, the world and its inhabitants. For He founded it upon the ocean (YL JMJM JSDH), set it on the nether-streams (WYL NHRWT JKWNNH)” (Tanakh translation of Ps 24:1-2) This is clear description of the TEBEL that it UPON WATERS. Thus is this TEBEL here clearly something that is with some method floating upon waters, YL JMJM. In this Hebrew text the JSDH notices how God has set the world on the waters; as such this JSD does not imply idea of setting upon pillars or supports, neither does the JKWNNH suppose here idea of a world supported by pillars or some special edifice (and Arabic waqin rather describes jackets, covers and protective armours (1282) so that even boat or floating raft can be seen here, protecting upon rivers). In this statement we now read a beautiful description of TEBEL that is upon waters, floating. Idea of world founded upon foundations and thus existing upon waters is, however, more prominent in the Greek Septuagint translation where the establishing is described with words AUTOS EPI THALASSAN ETHEMELIOOSEN AUTEEN (that is, HE GEE) in LXX Ps 23:3 where the Greek word ETHEMELIOOSEN indeed is more specific and refers to culture and practises of building upon groundwork THEMELIAI. Readers of the Septuagint translation thus wondered how God so may have succeeded in establishing earth (HEE GEE) upon waters- and found then answer further in the Greek translation, ARATE PULAS OI ARKHONTES HUMOON KAI EPARTHEETE PULAI AIOONIOI thus written in LXX Psalm 23:7 and 9. Here the Greek translation indeed writes of AIROO raising and PULAI pillars and pillar structures of gateways, and this description for Greek readers is really quite clear: here is clearly encouraged that the rulers raise or build or erect pillar structures- and this statement was one quite clear Biblical answer to building the groundwork or supports THEMELIAI so indicated earlier in LXX Ps 23:3 AUTOS EPI THALASSAN ETHEMELIOOSEN AUTEEN. Now such description of building edifices raised in seas became in ancient times more well known in building structures of harbours, wharfs and piers. We remember that Romans built also many concrete structures in their harbours of Eastern Mediterranean, a considerable engineering achievement even modern technologies reckoned with. But considering the Hebrew Bible the imagery is DIFFERENT. Hebrew Bible describes how God JSDH the TEBEL upon waters; the translation traditions of JSD in Hebrew Bible are various and notice appointing, finding place or seat, sitting, founding or being founded. Also the JKWNNH notices quite different meanings; Arabic tradition emphasises the KAANA that is in parlance really usual in various meanings of existing and being quite generally and WAQIN generally noticing jackets and covers and protective armours. And the traditions of translating KWN in Hebrew Bible include numerous meanings, arranging, placing, making, and fixing and founding. Reading Hebrew Bible, we thus notice the question of the method HOW this Psalm 24 in Hebrew Bible describes the world existing. It is really important to listen to the words of Hebrew Bible when considering what we regard that the Hebrew Bible states here. Hebrew Bible writes of the TEBEL that is upon waters; and specifically in Hebrew Bible the important comparison are of course the TEBA words that notice ark of Noah, ships and floating containers. Comparison of TEBEL with TEBA is detail that appears centrally in the Hebrew Bible and Aramaic translations, BUT it does not appear in Greek Bible where is of HEE GEE written- and certainly the HEE GEE is really quite different than the Greek word KIBOOTOS that usually in Septuagint translates the Hebrew TEBA words. So Greek Readers did not see this connection; but for Hebrew and Aramaic readers considering TEBEL that exists upon waters straightforward and promptly brings to mind the famous Hebrew TEBA word for ships, Noah’s ark and floating containers. Greek translation and Hebrew Bible simply write here considering different actual practises and actual doings. We should emphasise to Readers that this kind of consideration of terminology and their cultural references in the own cultures of those translations is one very central undertaking for every more serious study of Bible and Old Translations; here this reading method importantly informs us concerning the miraculous floating that is in Hebrew Bible nicely described. Thus we much better understand Hebrew Bible of Psalm 24 and its Greek Septuagint translation the LXX Psalm 23. And thus we can more easily appreciate how Hebrew Bible here writes of world that is FLOATING upon waters, the TEBEL. We thus consider also mention of TEBEL in PSALM 93, according to New and Modernised

Verre et Bible fourteen by Pasi K Pohjala Feb2013. KUBERNOON OIAKA is clear description of steering the solar bark, so that then following words KATEKHOON DRAKONTA would more logically be comprehended as denoting the solar bark, that the act of handling and steering the tiller IS the act of restraining the Serpent- that is, the SOLAR BARK is HERE DESCRIBED AS DRAGON, or a DRAGON BOAT. For the Readers it is also worth mentioning that old Israelites were some times in anecdotes ridiculed as people who were haplessly straying around carrying some figurine of boat; considered in the current discussion such funny remarks reveal actually especially serious content concerning old Israelite religion. (In the Commentary NAHUM I did not comment such detail of Dragon Boats, because such comment would have required some more comprehensive considerations of Dragons in ancient world and in Bible; and this is topic of the current study, for rejoicing of all Readers and Scholars. It is ideologically specifically important to notice how the Egyptian SOLAR BARK has been compared with a dragon or identified with a dragon- generally in more everyday practises well known in ancient world are of course dragon boats. There may be in current scholarship some tendencies to overlook evidence of ancient dragon boats or even to forget sailing with such dragon boats- but in the current study we now present much important discussion and details of sailing with ancient dragon boats and other ancient dragon religiosity, hopefully to profound rejoicing of all Readers!). The PGM V in wholeness is Oracle of Serapis. Also in discussing this PGM V we now follow mostly the modern rendering by Karl Preisendanz and in the recent ed. H. D. Betz. This PGM V begins clearly “Oracle of Sarapis”, MANTEION SARAPIAKON (the Greek text of PGM V follows the Ed. of Karl Preisendanz, and the English Translation is that published in the ed. H. D. Betz, the Translators of PGM V been W.C.Grese, Morton Smith and David Aune.) Thus is called to Zeus, Helios, Mithra, Sarapis, unconquered one, Meliouchos, Melikertes, Meligenetor (V.5) It is now worth noticing that this Oracle is performed with (V.3) EPI LUKHNOU, KAI FIALEES KAI BATHROU This description of rituals is somewhat usual in ancient magical practises; thus is noticed this oracle “by means of a lamp, saucer and bench” (Trl. W.C.Grese) “bei Gebrauch von Licht und Schale und Untersatz” (Preisendanz) Thus is noticed divination by means of FIALE bowl. The current Author Pasi K. Pohjala has in earlier scholarly Bible studies of series VERRE ET BIBLE (published since 2006 by Pasi K. Pohjala with ever increasing interest and widening popularity and ever improving reception) often studied ancient bowl divination or lecanomancy. This oracle of Zeus, Helios, Mitra, Sarapis is now important description of ancient bowl divination. Now we especially emphasise that ancient glass bowls and bowls of other material were widely used as lamps, mostly filled with water, and some thin film of oil floating for the flame, or with ALGOS / ALGOS PORPHURIUS sea shell floating on waters, filled with naphta. But what kind of “bench” might be here noticed? Now it is seriously worth noticing that in this magical culture the SOLAR BARK is quite similarly mentioned, noticed e.g. in Book of Moses (Greek Magical Papyri XIII.457-470) PROAGOO SOU KURIE, EGO, O EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE The SOLAR BARK here is noticed in the EPI TEES BAREOOS ANATELLOON statement, so that KAI BATHROU especially appearing here (and in PGM quite often actually) in statements like EPI LUKHNOU KAI FIALEES KAI BATHROU. In the magical practise a bowl acting as fiery lamp could have been considered as miniature symbol of representation of the mighty solar bark of the SUN- this makes much more notorious statements like here EPI LUKHNOU KAI FIALEES KAI BATHROU; and in magical texts these kinds of mentions somewhat often occur in description of magical rituals. Cult of SOLAR BARK thus may interestingly here be described. Here is Sarapis also described as twice great (O MEGAS MEGAS SARAPIS); and the trismegistos was usual quality of Hermes. We more study then statements in the Stele of Jeu the ZOOGRAFON in this PGM V (the current Author Pasi K Pohjala has recently published in VERRE ET BIBLE 5 larger study of Old Testament MIKHTAM Psalms 56-60 where ancient methods of picture production such as ZOOGRAFIA were much in detail discussed- especially the LXX tradition translating the MIKHTAM with STELOGRAPHIA here). “I am the one who makes the lightning flash and the thunder roll (EGOO EIMI O ASTRAPTOON KAI BRONTOON) I am the one whose sweat falls upon the earth as rain so that it can inseminate it I am the one whose mouth burns completely (EGOO EIMI OU TO STOMA KAIETAI DI’ OLOU) I am the one who begets and destroys I am the Favor of the Aion my name is a heart encircled by a serpent (ONOMA MOI KARDIA PERIEZOOSMENEE OFIN)” (in the Stele of JEU the ZOOGRAPHOON, PGM V.148-156. Trl. David E. Aune) This is important description of fiery serpent, a fire breathing dragon; and it is notably interesting to consider that here attested OU TO STOMA KAIETAI DI’ OLOU is in Greek Manuscripts quite similar with DI’ UALOU that refers specially to GLASS and describes how the Mouth is burning “through glass” DI’ HUALOU, placing a bright glass lamp in the mouth of such Serpent quite descriptively and vividly presents fiery serpent with fire in mouth, a FIRE BREATHING DRAGON who makes lightning flask and thunder roll. Even if symbolism of lightning is in religious texts quite usual, readers certainly remember in the CANONICAL New Testament Synoptic Apocalypse (Matt 24:27 and Luke 17:24) description of PAROUSIA of Son of Man OOSPER GAR HE ASTRAPEE EKSERKETAI APO ANATOLOON KAI FAINETAI EOOS DUSMOON, OUTOOS ESTAI HE PAROUSIA TOU HUIOU TOU ANTHROPOU; worth here is also to compare in New Testament quite usual word PAROUSIA of Son of Man with in this magical text noticed EPI TEES BAREOOS ANATELLOON where sun rising on solar bark is noticed (this is important comparison even if thus is spoken of BARUS in the gen BAREOOS). Readers thus are encouraged to contemplate detailed more of religious meaning of this comparison. In the PGM XIII the Book of Moses we also find notable description of ritual at the sunrise, described in XIII.115ff after sleeping with special arrangements appropriate to such rituals of prayers “rising at dawn, greet Helios through seven days, each day saying first the (names of the) gods of the hours, then those set over the weeks.” (Translation of Morton Smith). In this ritual central role is also for the Tripod and the Pythian serpent, the PUTHIOS DRAKOON. But slightly differently reading PURIOS DRAKOON (a fiery dragon) instead of PUTHIOS DRAKOON we comprehend that in these rituals was religion of FIRE DRAGON (PURIOS DRAKOON), appropriately for the central use of the Tripod in these rituals. So we are also reminded of Encountering the Divine in Isaiah 6, the fiery SERAFIM DRAGONS. Then we notice in XIII.188 SU TEEN DOKSAN TOU FOOTOS PERITHEMENOS ESEE MET’ EME Also is here interesting scene of birth of the Pythian serpent in XIII.193ff. Chapter Three. Latin New Testament: Agnus Dei or Anguis Dei Divine Serpent New Testament Readers are quite familiar with the characterisations of Jesus as AGNUS DEI, Divine Lamb. But Latin word ANGUIS means a Serpent, so that attentive Readers now ponder (and have been pondering) that actually thus the Latin Bible may allude to DESCRIBING JESUS AS DIVINE SERPENT (ANGUIS) Important and quite interesting recently widely available knowledge of this notorious tradition is found in the pages of St. CUTHBERT GOSPEL (former the Stonyhurst Gospel), that British Library recently acquired and generously made digitised visible to ALL interested Readers. We find in this important old Gospel statements of AGNUS DEI, writing SED QUI MISIT ME BAPTIZARE IN AQUA ILLE MIHI DIXIT… ALTERA DIE ITERUM STABAT IOHANNES ET EX DISCIPULIS EIUS DUO ET RESPICIENS IHM AMBULANTE DICIT ECCE AGNUS DI ET AUDIERUNT EUM DUO DISCI PULI LOQUENTEM ET SEQUTI SUNT IHM CONVERSUS AUTEM IHS (Gospel of John 1:35-38 in St. Cuthbert Gospel, f4 recto) Currently writers may emphasise certain words and statements with different typographical methods, often using bold or italic letters, underlining words or writing letters in upper case and many other typographical details that plausibly convey to Readers (usually schooled in some special tradition) special importance of some words or expressions. The text of this St. Cuthbert Gospel now alerts Readers of importance of words with special layout of the text and placing of certain words. In our times we read every day hundreds of articles, probably in some different languages and visually follow numerous reports from distant cities and regions. For us it is certainly worth stopping for a minute to consider how enormously precious such St. Cuthbert Gospel was to the community in their early times! This Book is of course well kept, actually intact, so that reading this currently is well possible; much easier than e.g. regarding many Qumran writings only in fragments kept. Compared to ancient circumstances, we thus are very happy to read thus almost intact kept St. Cuthbert Gospel where also letters are clearly written and easily read. Thus we now notice here in John 1 written DICIT ECCE AGNUS DI. But attentive Readers now notice that this statement actually emphasises “change” in writing ALTERA DIE and CONVERSUS AUTEM and important also is the SEQUTI SUNT. THIS IS THE SPECIAL READING THAT FINDS IN THE “AGNUS DI” THE STATEMENT OF ANGUIS SERPENT, CHANGING PLACES OF LETTERS N AND G. Attentive Readers scrupulously looking at this page of St. Cuthbert’s Gospel ALSO see somehow behind letter N shining through something like letter G (written on the verso). Thus, for official purposes, this Gospel indeed reads AGNUS DI, fully in accordance with Latin Bible text and Churchly approved formulations- BUT for more attentive Readers such intriguing details of this Gospel indicate that important is also to consider usual Latin word ANGUIS in reading this statement. THIS ST.CUTHBERT GOSPEL THUS IMPORTANTLY PERPETUATES TRADITION OF COMPREHENDING JESUS AS ANGUIS DIVINE SERPENT. Also in this St. Cuthbert Gospel we find similarly the other statement of AGNUS DEI intriguingly alluding to comprehending Jesus as ANGUIS, so that Jesus is presented as Divine Serpent. We read TRANS IORDANEM UBI ERAT IOHANNES BAPTIZANS ALTERA DIE VIDET IOHANNES IHM VENIENTEM AD SE ET AIT ECCE AGNUS DI ECCE QUI TOLLIT PECCATUM MUNDI HIC EST DE QUO DIXI POST ME VENIT VIR QUI ANTE ME FACTUS EST QUIA PRIOR ME ERAT ET EGO NESCIEBAM EUM SET UT MANIFESTARETUR IN ISRL PROPTER EA VENI EGO IN AQUA BAPTIZANS… (Gospel of John 1:28b-30 in St. Cuthbert’s Gospel, f3verso) Also here the St. Cuthbert’s Gospel writes of AGNUS DI. Also here this statement emphasises the alterations and changes, writing of ALTERA DIE VIDET where also change of letters DIE IDE is noticed and thereafter notices questions of former and latter, noticing POST ME and ANTE ME- and readers noticed that these post and ante are in opposite order than their real meaning would indicate, “after” is mentioned first and only thereafter is “before” noticed. Readers of this writing thus officially find written the AGNUS DI that is in accordance with churchly canonised Latin text, BUT these mentions in this text emphasise Readers to THINK OF CHANGES AND ALTERATIONS- SUCH AS SLGHTLY CHANGING THE ORDER OF LETTERS IN WORD AGNUS AND THUS FINDING THE WORD ANGUIS, THUS FINDING HERE STATEMENT THAT JESUS IS ANGUIS DIVINE SERPENT! Notoriously, ALSO here through the page from the recto shine as if behind the letter N in the word AGNUS shining letter G; this emphasised to ancient Readers to seriously contemplate that Jesus is ANGUIS- the DIVINE SERPENT. Readers may themselves study these statements in the currently digitally published St. Cuthbert’s Gospel, generously by the British Library made digitally visible to ALL Readers! Now we remind all Readers that very famous and quite usual figure appearing in the ancient religious engravings and amulets especially of Greco-Roman times was the ANGUIPEDE. This figure has usually a pair of snakes in place of feet; a human body and often human head, although also lion head appears, and quite often head is the head of a cock. For the study of history of dragon and snake figures in or associated with ancient Jewish religion, the ANGUIPEDE thus is apparently very important indeed. The famous and very learned Erwin R. Goodenough in his major work Jewish Symbols in the Greco-Roman Period writes quite extensively of this important ANGUIPEDE symbol, and notoriously questions after observations: “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) I wish to emphasise the radical importance of this statement by the very learned E.R.Goodenough by simply repeating this question that he here poses “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) The Anguipede symbol is so usually occurring in Greco Roman times and before Medieval times that E. R. Goodenough characterises it as “the most important single figure on the amulets of our period” (p.245). We have been discussing the statements of St. Cuthbert’s Gospel concerning Jesus as the AGNUS DEI. Every Reader can in the digitally published version see that indeed the AGNUS there is written, fully in accordance with teaching of Christian Church. But students and scholars of Latin language well know and have known the ANGUIS that notices Serpent. In reading of the AGNUS DEI we thus come in midst of questions of HOW usual ANGUIPEDE figure symbol may later have been. Notoriously, in the ring of Siffred, Bishop of Chichester (d. 1150) was engraved ANGUIPEDE picture. And ANGUIPEDE was more usual in Cabbalistic charms. In the engravings, the figure ANGUIPEDE is indeed very often engraved with name IAO that specifically connects the Anguipede with Jewish tradition. Often also name ABRASAX in such engravings is written. In comprehensive study concerning symbol ANGUIPEDE, emphasises Procope-Walter (ARW xxx, 1933) that the symbol ANGUIPEDE very often indeed occurs with names IAO and ABRASAX and therefore comprehends ANGUIPEDE as “the sun-god IAO ABRASAX”. We thus once more repeat E. R. Goodenough in his questioning “DOES THIS MEAN THAT IN THE ANGUIPEDE WE AT LAST HAVE AN IMAGE OF THE TRADITIONALLY ANICONIC GOD OF THE JEWS?” (Goodenough Symbols, Vol.2, p.251) Let us well remember that the ANGUIPEDE is quite usual symbol of Greco-Roman times and before Medieval times, so Readers notice the enormous importance of this question for ancient reading of Jesus as AGNUS DEI in Gospel of John. Traditions of AGNUS are especially important also in the Book of Revelation. We notice to the Readers that the Greek New Testament here writes (John 1.29) IDE O AMNOS TOU THEOU O AIROON TEEN HAMARTIAN TOU KOSMOU and the other statement is in Greek New Testament in John 1:36 written KAI EMBLEPSAS TO IEESOU PERIPATOUNTI LEGEI IDE O AMNOS TOU THEOU et platea civitatis aurum mundum tamquam vitrum perlucidum et templum non vidi in ea Dominus enim Deus omnipotens templum illius est et agnus et civitas non eget sole neque luna ut luceant in ea nam claritas Dei inluminavit eam et lucerna eius est agnus et ambulabunt gentes per lumen eius Revelation 21:21b-24a in Vulgate This statement in Latin Vulgate is notoriously important concerning lights. The current Author Pasi K. Pohjala has recently written comprehensive studies of mentions of Glass in Bible; here in Revelation 21:21 noticed quite transparent glass, tamquam vitrum perlucidum, is one important statement of glass in Bible; and Greek writes here OOS HUALOS DIAUGEES. Earlier studies have considered more the words HUALOS and KHRUSTALLOS and at those times proceeding glass production technologies that then indeed produced white and quite clear transparent glass in some larger quantities. NOW we consider question of light and mention of AGNUS. For religious contemplation this text is, of course, one of most beautiful Christian consolations providing bright hopes for future. We read here that LUCERNA EIUS EST AGNUS However, considering the ANGUIS Serpent tradition, we now consider alternatively in Rev 21 LUCERNA EIUS EST ANGUIS ITS LIGHT IS THE SERPENT Thus we find in Revelation 21 notorious allusion to LIGHT BEARING SERPENT DRAGON. Now I strongly here acknowledge that I have NOT found empirical evidence in ancient Latin MSS traditions for such quite notorious reading ANGUIS here in Revelation 21:23b; but for fluent Latin readers undoubtedly such reference to quite usual word ANGUIS has easily occurred. And in public reading the Readers sometimes make smaller mistakes in spelling words slightly differently- in this statement spelling ANGUIS utters to audience description of LIGHT BEARING SERPENT DRAGON, even if the written text spells AGNUS. Importantly the Latin Bible also writes in 14:1 ET VIDI ET ECCE AGNUS STABAT SUPRA MONTEM SION UPON MOUNT SION THERE IS ESTABLISHED LIGHT BEARING SERPENT ANGUIS. Chapter Four. Words TB designating snakes and serpents, and floating boats and Noah’s TEBA ark; dragon boats. The current study of Old Testament snake religion now proceeds with noticing that also TB words notices snakes and serpents. Every Reader notices that this is really a big question of Bible reading- really usually the TB words are comprehended noticing quality good generally, and also moral goodness. We notice that in ancient Egyptian language the S))BT notices a spotted snake. For comparison, the NHS word usually comprehended in Hebrew Bible as noticing snakes, indeed is similar to the ancient

part four Verre et Bible 14, by Pasi K Pohjala Feb2013 KAI EPESTREPSA BLEPEIN…KAI EPISTREPSAS EIDON where Readers with knowledge of Semitic language and SERAPHIM traditions find clear reference to S-R-P words and thus recognise here description of Seraphim. Importantly, this vision is here specifically described having appeared in midst of those lamps- this emphatically referring to Seraph fiery visions. Of course, reading backwards here written gen form PUROS of the Greek noun PUR, notoriously reveals the S-R-P letters, also this emphasising to Semitic readers reference to SERAPHIM. Apparently this writer has emphasised this detail in choosing also somewhat similar sounding words PROS and PERIEZOOSMENON. This is emphasised a SOLAR vision, the Rev 1:16 concluding here KAI E OPSIS AUTOU OOS O HEELIOS FAINEI EN TE DUNAMEI AUTOU It is very notable that almost the same description of vision of Jesus is in the Gospel of Matthew 17 written KAI ELAMPSEN TO PROSOOPON AUTOU OOS O HEELIOS, TA DE IMATIA AUTOU EGENETO LEUKA OOS TO FOOS. In this appearance Jesus thus appears with ELIAS, in Greek the name written HEELIAS that unmistakably for Greek readers compares with the SUN HEELIOS. Considering the traditions of Greek Bible, we emphasise that names HEELIAS (of the “Prophet Eliah”) and noun for Sun, the HEELIOS, are almost similarly written, and that noun HEELIOS with small change is changed to the name HEELIAS of “Prophet Eliah”. This tradition is of course in the three Synoptic Gospels written, but notably Matthew 17 thus emphatically compares his appearance with SHINING OF SUN- this is especially notable remembering that Sun was indeed very important and powerful religious symbol. Here Matthew writes KAI IDOU OOFTHEE AUTOIS MOUSES KAI HEELIAS SULLALOUNTES. Reading Gospel of Matthew we thus are especially considering that Matthew here describes that thus were appearing Sun HEELIOS and Moses discussing with this HEELIOS Sun god. This presents JESUS AS HEELIOS SUN GOD. This reading is immensely motivated because name HEELIAS (of “the Prophet Eliah”) and noun HEELIOS for Sun so easily are in Greek writing changed to each other, just with slight change of letter A and O. This reading is especially supportd in Matthew’s describing that the face of Jesus thus was shining like SUN- KAI ELAMPSEN TO PROSOOPON AUTOU OOS O HEELIOS. We are thus well motivated in reading that Matthew here describes that JESUS THE SUN GOD HERE APPEARS BRIGHTLY. (Usual reading of this episode is, of course, that here were the three appearing, Jesus, prophet Eliah and Moses, but thus well motivated we now comprehend that Matthew here indicates that here is described Jesus appearing as Sun-God and that in this appearance Sun-God Jesus appeared discussing with Moses). Importantly, Luke 9:28ff writing his version of this episode, completely avoids here mentions of HEELIOS Sun, merely noticing how appearance of face of Jesus became different and his clothes became shining white (EKSASTRAPOON; thus Luke 9:29). This triple tradition of Synoptic Gospels thus is interestingly describes the usual redactional work of these writers, making small but ideologically very important modifications to their versions of episodes. We clearly see that Matthew here clearly writes of Sun and actually presents here coming forward of Sun God Jesus; and version of Gospel of Luke writes this episode so that any reference to Sun and Sun God is absent. The current Author Pasi K. Pohjala has in several different writings devoted some studies to details of Synoptic Gospels and redaction of Synoptic Gospels, with special interest for Gospel of Matthew. Indeed, this episode is in the version of Gospel of Matthew ideologically very notorious- Matthew here presents appearance of Sun God Jesus. Notably, Mark 9 does not in this episode compare appearance of Jesus with appearance of Sun, and Mark 9:3 only notices the particularly shining white appearance of his clothes in this appearance. Considering religious developments of times more modern than time of writing of Septuagint and Hebrew Bible we may notice that in the Rabbinical Judaism of course the celebration of SHABBATH is central tenet of ancient and modern religious celebrations; it is quite worth contemplating that the Hebrew word SBT (with Teth written) usually notices rods and staffs in Biblical Hebrew (thus also in Aramaic; and the Hebrew word for Shabbath is with the Taw letter written). Contemplating connection of Shabbath celebration with SBT rods and staffs is actually quite interesting; notice well that in Synagogue the Torah is always read in Torah SCROLL that is winding around the two rods, visually somewhat similarly as snake coiling around the messenger rod (KERUKEION or CADUCEUS). In history of Scribal culture, it is well known that the form of writings in Codex, that is, writings in form of modern Book where pages are bound together, more characterises the form of oldest Christian writings. These very concrete practises of reading Holy Writings in a CODEX as early Christian religion increasingly practised and the Rabbinical practise of reading in Torah SCROLLS especially in the Shabbath are philosophically very important, especially recognising that the Torah Scroll remarkably is similar to a staff where around is coiling something- around the famous old messengers staff Caduceus was coiling snake or snakes, and Hebrew and Aramaic term for staffs and rods is SBT. Old Testament begins, especially, noticing the snake in the special tree who promised to hearers wisdom and cleverness. And later in this study we shall even more discuss the old famous triad of Syrian religion in Hierapolis of Hadad, Atargatis and Simmios (Caduceus staff) that is widely known in coins of times of Caracalla and Alexander Severus with inscriptions THEOI SURIAS HIEROPOLITOON. These developments notice thus important tenets of Rabbinical Judaism, thus in times more recent; also currently is religiosity of Rabbinical Judaism always so much considering celebration of SHABBATH. CHAPTER Two. Serpent Drakoon in Greek Magical Papyri The Greek Magical Papyrus PGM II writes important prayer while sun is rising “Hail, fire’s dispenser, world’s far-seeing king, O Helios, with noble steeds, the eye Of Zeus which guards the earth, all-seeing one, Who travel lofty paths, O gleam divine Who move, through the heaven, bright, unattainable” (PGM II.86ff in Translation of E.N.O’Neil) the transformations of the sun are noticed here “in the parts toward the east you have the form of a winged dragon, a diadem fashioned of air, with which you quell all discords beneath the heaven and on earth, for you have manifested yourself as god in truth IO IO ERBETH ZAS SABAOTH SAMARTH ADONAI…” (PGM II.112ff in Translation of John Dillon). We find that in this magical text PGM II clearly is in this prayer to the rising sun noticed that the form of sun seen towards east is like winged dragon, thus actually much the form of SERPENT DRAGON SERAPH. Thus we also here notice in the Great Magical Papyrus PGM IV SPELL TO HELIOS that is especially concluded saying ‘The one Zeus is Sarapis’ (IV.1715) “I invoke you, the greatest god, eternal lord, world ruler, who are over the world and under the world, mighty ruler of the sea, rising at dawn, shining from east for the whole world, setting in the west. Come to me, thou who risest from the four winds, joyous Agathos Daimon, from whom heaven has become the processional way” (IV.1600-1607, translation Morton Smith) “…the shining Helios, giving light throughout the whole world. You are the great Serpent, leader of all the gods, who control the beginning of Egypt and the end of the whole inhabited world” (IV.1645ff, translation Morton Smith) When sun is rising thus is greeted the shining Helios sun god who is also likened with the Great Serpent. Also in this Great Magical Papyrus IV we read (IV.930ff) “Prayer for divine alliance, which you are to say first toward the sunrise, then the same first prayer is to be spoken to a lamp… Hymn: Hail, serpent and stout lion, natural Sources of fire. And hail, clear water and Lofty-leafed tree, and you who gather up Clover from golden fields of beans, and who Cause gentle foam to gush forth from pure mouths Scarab who drive the orb of fertile fire” (PGM IV.930f and 938-945, translation by E.N.O’Neil). We notice that to sunrise is said prayer to serpent and stout lion, sources of fire. Now we importantly also consider some mentions of SARAPIS in the Greek Magical Papyri. These PGM are notoriously difficult and often exceedingly mystical so that we merely consider some clearer statements and write only concise study. We consider first the PGM XIII that is considered as a “Book of Moses”. Certainly we thereby do not endorse or at all suggest enlisting this writing together with the five books of the Torah; ancient works were quite often Pseudepigraphically attributed to some famous historical religious writer (such as Moses) so as to gain some more reputation for that writing. But the PGM XIII is important document and there are in detail much snakes, solar boat, prayers in the sunrise and Serpents noticed. We now study this exceedingly difficult text merely concisely, mostly following the important Translation of the famous Morton Smith, who was very learned important specialist of Jewish religiosity of Hellenistic times and very learned in questions of ancient Jewish magic, this published in the ed. by Hans Dieter Betz. now we consider the Spell said on sunrise, in XIII.138ff “I call on you who surround all things, I call in every language and in every dialect, as he first hymned you who was by you appointed and entrusted with all authorities, Helios ACHEBYKROM (which signified the flame and radiance of the disk) whose is the glory, AAA EEE OOO, because he was glorified by you- who set in their places the winds and then, likewise, the stars of glittering forms, and who, in divine light created the cosmos, III AAA OOO, in which you have set in order all things SABAOTH ARBATHIAO ZAGOURE…The first angel cries in birdglyphic ARAI…Helios hymns you in hieroglyphic LAILAM and in Hebrew by his own name ANOK BIATHIARBAR BERBIR SCHILATOUR BOUPHROUMTROM he says ‘I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you. Your magical name in Egyptian is ALDABIAEIM’ Now he who appears on the boat rising together with you is a clever baboon; he greets you in his own language saying ‘You are the number of the year, ABRASAX. The falcon on the other end (of the boat) greets you in his own language and cries out to receive food CHI CHI CHI…TIP TIP TIP…He of the nine forms greets you in hieratic, saying MENEPHOIPHOTH” (PGM XIII.138-162 in Translation of Morton Smith, publ. in ed. Hans Dieter Betz). Among religious literature the Greek Magical Papyri are certainly some of the more mysterious and difficult documents, comprising details of Greek and Egyptian languages and mythologies and notoriously, quite often quoting details that sound quite Biblical. Indeed the huge effort of the Translator Morton Smith and the PGM translation project commenced at Claremont 1978 should be much appreciated in making hugely learned effort to bring understandable and good rendering of these notoriously difficult PGM. However, we make now some short comments based on the Greek text of Ed. Preisendanz. Here is written HELIOS AKHEBUKROOM HE MEENUEI TOU DISKOU TEEN FLOGA KAI TEEN AKTINA. Thus HELIOS AKHEBUKROOM notices the fire of sun disk and the sun rays and Preisendanz renders Achebykrom “ein Wort das andeutet des Sonnenkreises Flamme und Strahl”. And in the Greek text the names are written BIATHIARBARBERBIRSKHI LATOURBOUFROUMTOOM In the first name when read backwards are thrice found the S-R-B and in the second name the T changed to S also reveals mention of S-R-B, so that here the reference to SERAPH indeed is interestingly present in this statement by HELIOS sun god, that should present something of his name. The SERAPH thus is interestingly alluded to in this statement by HELIOS where name of sun god should be somehow indicated. Important statement by Helios sun here is PROAGOO SOU KURIE EGOO EPI TEES BAREOOS ANATELLOON O DISKOS EPI SE The PGM is notorious document of Hellenistic Egypt, reflecting ancient Egyptian traditions; so that here is described how Sun HELIOS is rising (ANATELLOO); and in Egyptian religion SUN is rising on SOLAR BARK. Here is written of EPI TEES BAREOOS that notices now exactly the SOLAR BARK; thus translates Preisendanz “Ich gehe dir voran, Herr, der rich, der Sonnengott, auf der SONNENBARKE aufgehe mit deiner Hilfe” and Morton Smith quite similarly “I precede you, lord, I who rise on the boat of the sun, the disk, thanks to you”. But reading backwards the BAREOOS (or nominative BARUS) reveals notoriously S-R-B that importantly alludes to SERAPH. Readers should now specially remember the idea of DRAGON BOATS. Solar bark of course is specially fiery boat, or fiery dragon. Also this PGM XIII writes two special prayers, or spells, to make Helios to appear (speaking thus of “make Helios to appear” is such language that is more typical of magical practises where magician assumes some capacity to bring about some effects, whereas in religious language is sunrise rather considered beyond human influence and religious prayers and petitions are addressed to the assumed divine powers or deities), in XIII.335-340 and XIII.255-260. Second description of solar bark arising in the morning is written here in the XIII.457ff. “Helios hymns you thus in hieroglyphic LAILAM and in Hebrew by his very name ANAG BIATHIARBAR BERBI SCHILATOUR BOUPHROUMTROM saying ‘I precede you, lord, I who rise on the boat of the sun, the disk, thanks to You. Your magical name in Egyptian is ALDABAEIM.’ (This means the boat, on which he comes up, rising on the world.) He who appears on the boat rising together with you is a clever baboon; he greets you in his own language, saying, ‘You are the number of (the days) of the year, ABRASAX.’ The falcon on the other end (of the boat) greets you in his own language and cries out, to receive food, CHI CHI CHI…TI TI TI…He of the nine forms greets you in hieratic MENEPHOIPHOTH” (Greek Magical Papyri XIII.457-470 in Translation of Morton Smith). Also here is noticed PROAGOO SOU KURIE, EGO, O EPI TEES BAREOOS ANATELLOON, O DISKOS, DIA SE Also here we notice description that Sun rises EPI TEES BAREOOS; and so we also here find important reference to S-R-B or the SERAPH in description of the SOLAR BARK where Sun is travelling across the heavens. It is worth noticing that reading backwards the ABRASAX word also produces S-R-B and thus refers also to SERAPHS; but numerous special studies have been written concerning this ABRASAX word in magical texts. However, important traits in depictions of this quite popular deity in ancient magic is that Abrasax quite often is regarded as solar god and depicted as a kind of snake creature. Thus there are some important similarities of comprehension of magical solar deity ABRASAX and the fiery dragon, SERAPH; but we especially remember certain vagueness in depictions and comprehensions of magic. But the similarities of SERAPH fiery dragon and ABRASAX magical deity are worth recognising and observing. We should especially remember that magical texts often call Readers to do some special reading, such as reading with permutation of letters or considerations of gematria, and presentation of symbols and allegories is especially usual, so that finding S-R-B reference to SERAPH in backward reading of name ABRASAX is actually interpretation with very usual and simple methods. In ancient world, Hebrews generally did have widespread reputation for their magic and in quite many magical texts and formulas some distant references and mentions of Biblical names and events also occur. We notice that descriptions of DRAGON are written here, also XIII.49 mentioning that DEUTERON SURIGMOS ANTI DE TOU SURIGMOU DRAKONTA DAKNONTA TEEN OURAN. Here is noticed the mysterious Hissing voice SURIGMOS (das Pfeifen) and that special dragon. Usually of course we consider here a snake biting its tail (thus trl. by Morton Smith)- but for readers with some SEMITIC KNOWLEDGE this statement is of TEEN NOURAN and the NOUR is A LAMP. We thus encounter here depiction of DRAGON WHO IN THE MOUTH CARRIES FIRE, the fiery dragon that is fire breathing dragon- and indeed many dragon statues were in their MOUTH CARRYING THE HANDLE OF LAMP, thus “DAKNONTA TEEN NOURAN”. And important feature of ancient DRAGON BOATS with dragon statues or dragon heads at stem whose mouth was carrying the handle of a signal lamp. It is worth recognising that in Synagogues the NIR OLAM always burns. And the Great Magical Papyrus PGM IV indeed does specifically mention the continuously burning light in Jerusalem, thus in IV.1220 “I call upon you, the one on the gold leaf, before whom the unquenchable lamp continually burns, the great God, the one who shone on the whole world, who is radiant at Jerusalem” (PGM IV.1220ff in Translation of W.C. Grese); and Greek text in Ed. Preisendanz reads EPIKALOUMAI SE TON EN TO KHRUSO (dat) PETALO O O ASBESTOS LUKHNOS DIENEKOOS PARAKAETAI, O MEGAS THEOS, O FANEIS EN OLOO TO KOSMOO (dat), KATA IEROUSALEM MARMAIROON, KURIE Also we find mention in PGM IV.3068ff “I conjure by the one in holy Jerusalem, before whom the unquenchable fire burns for all time, with his holy name IAEOBAPHRENEMOUN, the One before whom the fiery Gehenna trembles, flames surround, iron bursts asunder” (Translation W.C. Grese). We now remember that Jerusalem is ancient noun for safe havens and their temples, such as safe harbours and anchorages. This language of enlightening in this PGM IV does have specific reference to SOLAR BARK also in IV.990ff where is noticed “I call upon you the greatest god (magical formulas) you who enlighten the universe and by your own power illumine the whole world, god of gods, benefactor AO IAO EAEY you who direct night and day AI AO, handle and steer the tiller, restrain the serpent you Good holy Daimon whose name is HARBATHANOPS IAOAI, whom sunrises and sunsets hymn when you arise and set” (translation W.C. Grese) This language notices now steering the solar bark (see comments to this in Ed. H.D.Betz). EPIALOUMAI SE, TON MEGISTON THEON, DUNASTEEN...TON TA PANTA FOOTIZONTA KAI DIAUGAZONTA TE IDIA DUNAMEI (dat) TON SUMPANTA KOSMON, THEE THEOON, EUERGETA AO IAOO EAEU O DIEPOON NUKTA KAI HEMERAN AI AOO EENIOKHOON KAI KUBERNOON OIAKA KATEKHOON DRAKONTA, AGATHON HIERON DAIMONA (PGM IV.987-997 in Ed. PREISENDANZ) The current Author Pasi K. Pohjala recently in study of seafaring traditions and Book of NAHUM has commented this mention of KUBERNOON OIAKA, “steering the tiller”. NOW we little improve study of this Greek statement considering that then is KATEKHOON DRAKONTA written. The comment in Ed. Betz to words “handle and steer the tiller” (n.138 in p.57) is “a reference to the solar bark of Re and the serpent Apophis, who attempts daily to devour the sun” (this comment of Robert K. Ritner). Worth is considering the German translation in Ed. Preisendanz where is rendered “Gott der Gotter, Wohltater AO IAO EAEY, du, der leitet Nacht und Tag, AI AO, der die Zugel halt und das Steuer fuhrt, der die Schlange beherrscht, den Guten heiligen Damon”. This German translation writes of “die Schlange beherrscht” that would not describe any violent battle against adversary snake, but rather the German beherrschen describes activities such as steering and managing a ship’s course; but Karl Preisendanz does not here clearly state that so is SOLAR BARK described as a dragon or as a dragon boat. In Egyptian mythology of voyage of Sun god Amun Re of course the serpent Apophis is famous adversary. But in THIS statement the description of EENIOKHOON KAI KUBERNOON OIAKA is clear description of steering the solar bark, so that then following words KATEKHOON DRAKONTA would more logically be