A Study of Greek Translation of Book of Nahum

A STUDY OF GREEK TRANSLATION OF BOOK OF NAHUM, by Pasi K. Pohjala in November 2010. ?????IN NAH read AMON E KATOIAKOUSA EN POTAMOIS HUDOR KUKLO AUTES- describing AMON the helmsman, directing ships along streams and rivers- remember Philo writes concerning OIAKONOMEO, although rarely, more often writing of OIKONOMEO- at least such word is in Mss more often preserved, OIAKONOMEO possibly having appeared to some copyists erroneus writing of OIKONOMEO, and at least Egyptian copyists knowing religion of AMON and OIAKS surely wished to delete such evident reference to central ideas of Egyptian religion, especially descriptions of solar bark of Amon-Re and directing this solar bark.....

This study will examine the Greek translation of Book of Nahum in detail, especially comparing this Greek translation with Greek Magical Papyri; in this study it will become evident that the Greek translation of Book of Nahum originates in culture that has produced also many of the Greek Magical Papyri. First and foremost, we recognise that Nahum 3:8 writes of AMON, writing of AMON E KATOIKOUSA EN POTAMOIS HUDOR KUKLO AUTES ES E ARKHE THALASSA KAI HUDOR TA TEIKHE AUTES KAI AITHIOPIA E ISKHUS AUTES KAI AIGUPTOS KAI OUK ESTIN PERAS TES FUGES KAI LIBUES EGENONTO BOETHOI AUTES This statement of Nah 3:8 now notices AMON, also mentioning here AIGUPTOS, AITHIOPIA and LIBUES. Readers thus straightforwardly and without any difficulties whatsoever surely consider (and always have been considering) this statement noticing the famous Egyptian deity Amon. This reading here is found straightforward, even if often commentaries here prefer noticing some city thus called (currently, for example, translates the Revised Standard Version here referring to city Thebes that “Are you better than Thebes that sat by the Nile with water around her”, similarly here refers also NRSV to Thebes; and numerous translations of Nah 3:8 write of city No-Amon- and remarkably, Vulgate finds here reference to Alexandria. Thus it is traditional to translate this statement finding here mention of some important Egyptian city, Alexandria, Thebes or No-Amon). However, Readers find this statement clearly referring to important Egyptian deity Amon. Now is furthermore questioned if this Greek translation might have earlier written AMON E KATOIAKOUSA EN POTAMOIS HUDOR KUKLO AUTES- describing AMON the helmsman, directing ships along streams and rivers. The KATOIKOUSA and KATOIAKOUSA differ merely by one letter A, but this introduces fundamental difference, KATOIKOUSA denoting sojourning and inhabiting but KATOIAKOUSA, formed of OIAKS, rather would here refer to directing ship with a tiller- obviously thus being meaningful statement of KATOIAKOUSA EN POTAMOIS. Some later discussions in this study indeed notice that Philo of Alexandria writes concerning OIAKONOMEO, although rarely, more often writing of OIKONOMEO, thus at least such word OIAKONOMEO is in Mss of Biblical scripts and their interpretations more often preserved, but OIAKONOMEO possibly having appeared to some copyists as erroneus writing of OIKONOMEO, at least Egyptian copyists knowing religion of AMON and OIAKS surely then wished to delete such apparent reference to central ideas of Egyptian religion, especially descriptions of solar bark of Amon-Re and directing this solar bark. The scholarship of Biblical studies and study of Graeco-Roman religions has advanced considerably during the twentieth century in publishing and more widely discussing the Greek Magical Papyri, importantly in Ed. Preisendanz, recently in English translation in Ed. Betz, much studied in works of Samson Eitrem and Delatte and Th. Hopfner and numerous other Scholars. These Greek Magical Papyri preserve interesting and detailed parallel to this Greek translation of Nahum 3:8, thus are found there THREE almost similar parallels to this statement, in PGM XII. 238ff., PGM XIII. 762ff and also in PGM XXI. 1ff. The Ed. Preisendanz writes following Greek text for the XIII. 762ff DEURO MOI O EK TON D’ ANEMON O PANTOKRATOR O ENFUSESAS PNEUMA ANTHROPOIS EIS ZOEN OU ESTIN TO KRUPTON ONOMA KAI ARRETON EN ANTHROPOU STOMATI LALETHENAI OU DUNATAI OU (sg. gen.) KAI OI DAIMONES AKOUONTES TO ONOMA PTOESONTAI OU O HELIOS ARNEBOUAT BOLLOKH BARBARIKH B BAALSAMEN PTIDAIOU ARNEBOUAT KAI E SELENE…OFTHALMOI EISIN AKAMATOI LAMPONTES EN TAIS KORAIS TON ANTHROPON O (sg. dat.) OURANOS KEFALE AITHER DE SOMA GE DE PODES TO DE PERI SE ON HUDOR O AGATHOS DAIMON SU EI O OKEANOS O GENNON AGATHA KAI TROFON TES OIKOUMENEN SOU DE TO AENNAON KOMASTERION EN O (sg. dat) KATHIDRUTAI SOU TO HEPTAGRAMMATON ONOMA Here is found especially TO DE PERI SE ON HUDOR O AGATHOS DAIMON that parallels obviously Nah 3:8 stating AMON E KATOIKOUSA EN POTAMOIS HUDOR KUKLO AUTES; the Greek text of this PGM XIII here in XIII. 772 especially writes of O AGATHOS DAIMON that in Greek is almost similar to name AMON of Egyptian deity Amon- well known in study of Graeco-Roman religions is that the Agathos Daimon could refer to different deities and that some redactor of copyist of such Greek text might have in some stage slightly changed statement concerning Egyptian deity Amon simply by inserting letters D and I, thus creating expression O AGATHOS DAIMON that could be easily recognised by Greek readers. One tendency in the remarkable culture of Hellenistic Egypt thus can have been ascription of some texts originally mentioning the Egyptian deity Amon more to Hellenised form being statements of AGATHOS DAIMON. That is, some texts of AGATHOS DAIMON from Egyptian culture may easily be recognised to be originally texts of deity AMON; the current study will further notice some examples in the Greek Magical Papyri. Importantly, this text itself notices AMON, here this PGM XIII.789 writing of the Ogdoas E O CHO CHOUCH NOUN NAUNI AMOUN AMAUNI the name of AMON thus preserved in this list of the Hermopolitan Ogdoad (see for this, the Ed. Betz p.190, n.118, the comments of Robert Ritner). Thus is found the notable parallelism of Nah 3:8 writing of AMON E KATOIKOUSA EN POTAMOIS HUDOR KUKLO AUTES and this PGM XIII. 772 writing of TO DE PERI SE ON HUDOR O AGATHOS DAIMON. Clearly, the epithets much here are similar, O AGATHOS DAIMON (or earlier “AMON”) and Nah 3:8 writing here of AMON E KATOIKOUSA because of similarity of KATOIKOUSA and AGATHOS. The Nah 3:8 writes further AMON E KATOIKOUSA EN POTAMOIS HUDOR KUKLO AUTES ES E ARKHE THALASSA KAI HUDOR TA TEIKHE AUTES. Much paralleling this are here the words of PGM XIII.772f. O AGATHOS DAIMON SU EI O OKEANOS O GENNON AGATHA, the notice of THALASSA and OKEANOS constituting here parallels, especially Nahum writing here of E ARKHE THALASSA and this statement in this Magical Papyri noticing SU EI O OKEANOS O GENNON, remembering that ARKHE notices realm of reign and also beginning and originating- thus paralleling O OKEANOS O GENNON. The translation of Morton Smith in Ed. Betz of this text writes “come to me, you from the four winds, ruler of all, who breathed spirit into men for life, whose is the hidden and unspeakable name- it cannot be uttered by human mouth- at whose name even the daimons, when hearing, are terrified, whose is the sun...and the moon...they are unwearied eyes shining in the pupils of men’s eyes- of whom heaven is head, ether body, earth feet, and the environment water, the Agathos Daimon. You are the ocean, begetter of good things and feeder of the civilized world. Yours is the eternal processional way in which your seven-lettered name is established.” The parallelism of this statement is much emphasised because this PGM XIII is called Eight Book of Moses, this title emphasising SOME POSITIVE connection to Hebrew traditions, this being surely important even when recognising that in Antiquity was truly usual that there were circulating numerous Pseudepigraphal literary works, pseudepigraphally attributed to some well known author or hero in order to thus acquire some more interest from Readers. Furthermore, the second important parallel is found in the PGM XII. 239ff, also this originating in the Anastasi collection (the Anastasi 75 and 75A), writing in Ed. Preisendanz that DEURO MOI O EK TON D ANEMON O PANTOKRATOR THEOS O ENFUSESAS PNEUMATA ANTHROPOIS EIS ZOEN DESPOTA TON EN KOSMO KALON EPAKOUSON MOU KURIE OU ESTIN TO KRUPTON ONOMA ARRETON O OI DAIMONES AKOUSANTES PTOOUNTAI OU KAI O HELIOS...OU (sg.gen) E GE AKOUSASA ELISSETAI O AIDES AKOUON TARASSETAI POTAMOI, THALASSA, LIMNAI, PEGAI AKOUOUSAI PEGNUNTAI AI PETRAI AKOUSASAI REGNUNTAI KAI OURANOS MEN KEFALE AITHER DE SOMA GE PODES TO DE PERI SE HUDOR OKEANOS, AGATHOS DAIMON. SU EI O KURIOS O GENNON KAI TREFON KAI AUKSON TA PANTA Here is also written, notably, of the AGATHOS DAIMON and noticed TO DE PERI SE HUDOR, OKEANOS. Already is noticed how these descriptions constitute clear parallel to Greek translation of Nah 3:8, also noticing the O KURIOS O GENNON KAI TREFON KAI AUKSON. Further third parallel is found in the Greek Magical Papyri in the XXI.1ff; this magical text further emphasises such description of deity having been important, thus often noticed in these magical texts. The ed. Preisendanz and the translation of W. C. Grese in recent Ed. Betz contains also much reconstructions of merely partially well preserved text; the result being close parallel to the aforementioned parallels to Nah 3:8.

The text of PGM IV.1600 is translated in recent ed. Betz by Morton Smith in words “This is the consecration for all purposes: Spell to Helios: “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 the east for the whole world, setting in the west. Come to me, thou who risest from the four winds joyous Agathos Daimon, for whom heaven has become the processional way. I call upon your holy and great and hidden names which you rejoice to hear. The earth flourished when you shone forth, and the plants became fruitful when you laughed; the animals begat their young when you permitted. Give glory and honor and favor and fortune and power to this, NN, stone which I consecrate today (or to the phylactery being consecrated) for NN. I invoke you, the greatest in heaven...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, who mate in the ocean PSOI PHNOUTHI NINTHER. You are he who becomes visible each day and sets in the northwest of heaven, and rises in the south-east” (trl. Morton Smith of PGM IV. 1598-1645). For the current discussion it is truly important to find in the important PGM IV this further parallel. This is noticed PROS HELION LOGOS (“Spell to Helios”) and addresses to the Agathos Daimon- we remember that in earlier Egyptian thought the deity AMON was often identified with the sun- God RE, so that also considering this spell it is highly important to notice similarity of name AMON and DAIMON and possibility of redactional edition of name AMON by inserting D and I at some stage of copying the texts, thus writing name DAIMON, the AGATHOS DAIMON, that was for Hellenistic readers well known from Greek literature. This spell notices EPIKALOUMAI SE TON MEGISTON THEON AENAON KURION KOSMOKRATORA TON EPI TON KOSMON KAI HUPO TON KOSMON ALKIMON THALASSOKRATORA (M. Smith translating this ”mighty ruler of the sea”). Notably, Nahum 3:8 writes of AMON...ES E ARKHE THALASSA that much recalls this ALKIMON THALASSOKRATORA, remembering that the ARKHE THALASSA also notices sea (or ocean) being the realm reigned by AMON- notably, the Greek name ALKIMON much resembles name AMON, thus noticing to Readers also connection of AMON and being regent of ocean. Furthermore, here it is important to notice this IV. 1645 writing O EN TO OKEANO OKHEUON PSOI NOUTHI NINTHER; in the Ed. Betz notices Robert Ritner that the words PSOI NOUTHI NINTHER is “the equivalent to the Egyptian “the Agathodaimon, the god (of) the gods” (p.68 n.210). Thus is also in this IV. 1645 found explicit connection of this Agathodaimon with ocean. Here Morton Smith translates O EN TO OKEANO OKHEUON with “who mate in the ocean” (apparently similarly to, or following, Translation in Ed. Preisendanz “du begattest dich im Ozean”). The translating of Magical Papyri is usually notoriously difficult and therefore current Author refrains from presenting own translations and interpretations, aiming to follow translations in Ed. Betz and Ed. Preisendanz and in other important studies (e.g. those of Th. Hopfner); but the words O EN TO OKEANO OKHEUON here in IV. 1645 are apparently translated questionably. This translation is one meaning of this Greek word; but OKHEUO more usually means simply sailing (ships) or riding (in chariots), even noticing ships being at anchor. This Greek statement O EN TO OKEANO OKHEUON is not, even in this context of this PGM IV, specifically and apparently encrypted magical description. Also in this PGM IV. 1645 this O EN TO OKEANO OKHEUON rather, and apparently, describes sailing in the sea. This comprehension of O EN TO OKEANO OKHEUON is, especially, well in accordance with this spell, here much written of the rising of sun, sun’s shining and sunset; in Egyptian mythology this was usually depicted as sailing of the Sun bark in ocean. Thus the words of this PGM IV. 1645 O EN TO OKEANO OKHEUON PSOI NOUTHI NINTHER notice the activity of the AGATHOS DAIMON (this detected in the reading of Robert Ritner of the three latter words, noticed in Ed. Betz), the activity of AGATHOS DAIMON being sailing on ocean (this established by noticing the usual meaning of OKHEUO that is in this context well applicable, here written of the ocean). Thus is also here in this Spell to Helios found notoriously notice of the AGATHOS DAIMON being a mighty ruler of the sea (ALKIMON THALASSOKRATORA, in IV.1602) and this AGATHOS DAIMON sailing on the sea O EN TO OKEANO OKHEUON, this according well with usual Egyptian mythological descriptions of Sun’s sailing on sea, this describing observable progress of Sun in the heavens. This is, importantly, well in accordance with the Egyptian usual description of voyage of solar god RA in the solar bark and identifying deity AMON with solar god RA (see esp. Jan Assmann: Re und Amun. OBO 51 (1983)). Thus is this Spell to Helios in PGM IV. 1596-1645 very evidently describing to AGATHOS DAIMON much that was important for AMUN-RE; importantly, this Greek text can have been in some stage of copying (with intentional redaction) from being text concerning AMON to being text noticing AGATHOS DAIMON, this PGM IV. 1596-1645 so clearly and unmistakably describes situations and activities so typical to AMUN-RE, sun’s rise, sun’s shining and sunset, and voyage on the sea. This is thus, furthermore, important parallel to Nahum 3:8 writing of AMON E KATOIKOUSA EN POTAMOIS HUDOR KUKLO AUTES ES E ARKHE THALASSA KAI HUDOR TA TEIKHE AUTES. The Nah 3:5 writes of KURIOS O THEOS O PANTOKRATOR, and in this Spell is in IV.1600 written concerning TON MEGISTON THEON, AENAON KURION, KOSMOKRATORA. The Nah 3:9 writes of OUK ESTIN PERAS TES FUGES KAI LIBUES thus noticing limitless movement, but Libya/Libyans- indeed, in Egypt, sun could be said to set at Libya, and this is noticed in IV.1605 DUNONTA TO LIBI. The PGM IV. 1640 notices AIGYPTOS, well understandably in this recitation, and also Nahum 3:9 notices AIGYPTOS. The IV. 1638 also notices OFIS, this echoing AITHIOPIA noticed in Nahum 3:9. These emphasise the parallels of Spell to Helios in PGM IV. 1596-1645 and Nahum 3:8 that writes of AMON. These parallels from Greek Magical Papyri make clear that it is truly important and motivated to comprehend Greek translation of Nahum 3:8 writing of AMON being description of the Egyptian deity AMON.

For the current study of Greek translations of Book of Nahum it is of special importance that Nahum is found to write clearly of Amon, the Egyptian deity Amon; and for these writings of Amon in Nahum then are found important comparisons in the Greek Magical Papyri, most of which have been found in Egypt, thus reflect culture and religion of Egypt in the Hellenistic times, that is, well known notably syncretistic, making comparisons of ancient Egyptian culture and mythology with Greek and Hellenistic mythologies and religions. Finding of mentions of Amon in these Greek Magical Papyri is understandable because of their originating in Egypt. Now it is noticed that Nah 3 and some parallels in Greek Magical Papyri thus notice Amon and waters. This noticing of Amon and waters is notable, concerning practises of lecanomancy or bowl-divination where the bowl is filled with water or liquids. Thus is noteworthy the PGM IV.222ff that preserves description of lecanomancy and records some spells then spoken. “Inquiry of bowl divination and necromancy: Whenever you want to inquire about matters, take a bronze vessel, either a bowl or a saucer, whatever kind you wish. Pour water: rainwater if you are calling upon heavenly gods, seawater if gods of the earth, river water if Osiris or Sarapis, springwater if the dead. Holding the vessel on your knees, pour out green olive oil, bend over the vessel and speak the prescribed spell. And address whatever god you want and ask about whatever you wish, and he will reply to you and tell you about anything. And if he has spoken dismiss him with the spell of dismissal, and you who have used this spell will be amazed. The spell spoken over the vessel is: AMOUN AUANTAU...” (translation of E. N. O’Neil in Ed. Betz). This text writes of LEKANOMANTEIAS AMA KAI NEKUOAGOGES SKEPSIS, in this ritual important being “pouring water” (BALE HUDOR), water ZENION, THALASSION, POTAMION or PEGAION. The spell spoken over the vessel is stated in words LOGOS LEGOMENOS EPI TOU SKEUOS AMOUN AUANTAU, where name Amon clearly appears; also Preisendanz here notices “Amun- Logos”. Actually, the text PGM IV.154-285 writes of lecanomancy, the above quoted text being part of this description. The description begins in IV.154 by mentioning addressee and writer “Nephotes to Psammetichos, immortal king of Egypt. Greetings”, further describing lecanomancy in words “you too will be amazed at the miraculous nature of this magical operation. You will observe through bowl divination on whatever day or night you want, in whatever place you want, beholding the god in the water and hearing a voice from the god which speaks in verses in answer to whatever you want. You will attain both the ruler of the universe and whatever you command, and he will speak on other matters which you ask about.” (Trl. of E. N. O’Neil in Ed. Betz). The Greek text here writes THAUMASEIS TO PARADOKSON TES OIKONOMIAS TAUTES SKEPSE DIA LEKANES AUTOPTOU EN E BOULEI HEMERA E NUKTI EN O (sg. dat) BOULEI TOPO THEORON TON THEON EN HUDATI KAI FONEN LAMBANON EN STIKHOIS PARA TOU THEOU In this practise of lecanomancy thus is important THEORON TON THEON EN HUDATI (“beholding the god in the water”, trl. E. N. O’Neil; and trl. Preisendanz writing “Du wirst schauen...wobei du...den Gott im Wasser siehst und eine Stimme vernimmst in Orakelversen vom Gotte“). Here written structure EN and dat. HUDATI suggests seeing God IN water; but reading dat. Instrumentalis would here describe seeing “one God” by means of/through (dat) waters- such would refer to unity and uniqueness of deity. Importantly, the similarity of Greek letters O and E alerts Readers to consider that possibly some earlier Manuscript (or saying) can have written of EIKONOMIA- the production of commencing letter O being apparently easy from letter E; such EIKONOMIA, composed of EIKON and NOMIZO, would be appropriate in THIS CONTEXT so clearly writing of visioning and observations, the EIKON noticing images and pictures and similitudes and NOMIZO noticing process of recognition and acquiring of knowledge. This word OIKONOMIAS is here notoriously important, being name of here described method (this would support reading here of EIKONOMIA), this title OIKONOMIA, especially, containing the N-M letters that also are found in name Nahum. In the description of this seeing method, such writing of letters N-M notably often are found. Thus writes IV.174 of MESOURANEONTOS TOU HELIOU and IV.175 notices KELEUE SOU PERIKALUPTESTHAI TOUS OFTHALMOUS TELAMONI MELANI where one might find notice of use of head scarf of burka style (that leaves eyes visible, even if covering head otherwise, this well describing usual sense of PERI-, such headdress could also help for making visual observations), or “order your eyes to be completely covered with a black band” (translator E. N. O’Neil refers this to the “Isis band” in p.41 n.47, and Robert Ritner explains this “Isis band” as “cloth or material taken from the dresses of statues of the gods, especially of Isis” in the Glossary (p.336)). The L-S 1375 comprehends PERIKALUMMA being “covering, garment” and PERIKALUPTO meaning cover all round or put round as a covering. The word TELAMONI also echoes name AMON, being important also because the spell begins with name of AMON (IV.235). The TELAMON in L-S 1769 is comprehended as a broad strap or band for bearing or supporting anything; and this word also could denote base of a STELE (also thus in L-S 1769). Further is here written of KAMMUON TOUS OFTHALMOUS TO NEUMA EKHON PROS TO HELIO KATARKHOU LOGON TONDE LOGOS KRATAIE TUFON... In this statement the KAMMUON notably resembles the name AMON, and earlier written TELAMONI; this KAMMUO being of KATAMUO (so L-S 872), the KATAMUO meaning to close the eyes (L-S 901)- or winking eyes (the KATAMUSIS is translated also thus in L-S 901). From our own experience we know that attempting to observe keenly, we often wink eyes- and such doing could be here described in this text. Such KAMMUON includes letters M and N and refers to name Amon. The practise is further described here TO NEUMA EKHON PROS TO HELIO; here the word NEUMA includes letters N-M and echoes name Nahum (Greek NAOUM). The NEUMA, formed of NEO, generally means “nod or sign”, and, luckily, L-S 1170 explicit notice here studied text, translating NEUMA in THIS text with “generally, direction” (so noticing P.Mag.Par. 1.178). This notice of N-M word, connected to idea of direction, is for this notice important, noticing “direction” and “directing”- clearly, we remember also Greek translation of Book of Nahum beginning noticing this Nahum being NAOUM TOU ELKESAIOU where attentive Readers find name Nahum, word EL and OIAKS- this is transliterated from Hebrew text, but for Greek readers such ELKESAIOU containing word OIAKS (the rudder of a ship), thus clearly connects such Nahum with divine Rudder (that directs the ship, thus, directing also the solar Bark of Amun-RE, this being important in numerous other texts in Greek Magical Papyri; this noticing specially idea of helmsman). This description is in this magical text then followed by Prayer to mighty Typhon (IV.180ff.), notably commencing KRATAIE TUFON TES ANO SKEPTOUKHIAS SKEPTOUKHE KAI DUNASTA THEE THEON where Readers think of SKEPTRON staffs and sceptres but also of SKEPTOMAI visioning and observations, also thinking of such stick for directing a ship, OIAKS (trl. Preisendanz here writes of „Machtiger Typhon, Zepterhalter und Herrscher der Zeptergewalt dort oben“). Here are mentioned, among other mighty deeds, also STESAS THALASSAN, REITHRA, POTAMON NAMATA, AKHRIS OU KURIEUSES TESDE TES SKEPTOUKHIAS; such POTAMON NAMATA also notices name AMON and N- M word, meaning “who stopped the seas, the streams, the river currents” (so trl. E.N. O’Neil in Ed. Betz)-especially noteworthy is such notice of N-M and AMON words in discussing rivers and their currents.

PGM III.99ff. is translated by J. M. Dillon in Ed. Betz “Formula: Halt, halt the sacred boat, steersman of the sacred boat! Even you, Meliouchos, I will bind to your moorings, until I hold converse with sacred Helios. Yea, greatest Mithra, NAMAZAR ANAMARIA DAMNAMENEU CHEU CHTHONIE THONTOEI, holy king, the sailor, he who controls the tiller of lord god, THONTOEI KATHEN KAI MENOPHIRIS...KMEBAU KERKERUMI, before (you attain to) the southwest of the heaven, before...” This notice of the sacred boat refers to the solar bark and its voyage (thus commented in Ed. Betz p.21 n.24); and thus is here discussed the solar bark, its voyage and also noticed the steersman of that solar bark. Thus is here commenced STESATE, STESATE, KUBERNETAI TOU HIEROU PLOIOU, TO HIERON PLOION. Clearly, this emphasised formula of STESATE does recall for multilingual readers the Hebrew NH word (the NH means rest and bringing to rest), thus referring to Hebrew NH and NHM (Nahum) discussions; actually, this PGM III explicit notices use of Hebrew in III.120 EKSORKIZO SE KATA TES HEBRAIKES FONES (trl. J. M Dillon comprehending this “I conjure in the Hebrew tongue”, this obviously supposing some even if rudimentary knowledge of Hebrew, beoynd level of mere recitation of some incomprehensible foreign and ancient words- for such even if slight knowledge of Hebrew also could be recognisable this Greek formula STESATE STESATE containing CLEAR reference to Hebrew NH and thus Nahum, so usual are NH words in Hebrew, written in numerous famous Biblical histories and their re-tellings, also, notably, in the name NH Noah, in the history of Noah and the Ark!) Furthermore, the letters N-M are emphasised in formula written after mentioning Mithra, in the words NAMAZAR ANAMARIA DAMNAMENEU; also name Nahum thus is echoed. Especially noteworthy is this mentioning of MITHRA in this Hellenistic Egyptian description of voyage of solar bark, the bark of Amun-Re. Here especially is stated O NAUTIKOS, O TON OIAKA KRATON KURIOU THEOU. Evidently the name NAOUM TOU ELKESAIOU in Nahum 1:1 could for Readers refer to Nahum, EL and OIAKS, thus noticing this Nahum and divine rudder. Thus attentive Readers notice in this PGM III.100 written ORMIO KAI SE MELIOUKHE EOS EGO ENTUKHO TO HIERO HELIO; notoriously the MELIOUKHE EOS contain letters E-L-KH-E-S that directly parallel the Nahum 1:1 writing of the NAOUM TOU ELKESAIOU. Here in III.45-6 also earlier is spoken formula “I call upon you, Mother of all men, you who have brought together the limbs of Meliouchos, even Meliouchos himself, OROBASTRIA NEBOUTOSOUALETH” (translation J. M. Dillon in Ed. Betz), the Greek text writing here (Ed. Preisendanz) EPIKALOUMAI SE TON PANTON ANTHROPON GENETEIRA TEN SUNANAGASAMENEN TA MELE TOU MELIOUKHOU KAI AUTON MELIOUKHON where parallel to TOU ELKESAIOU is, however, less clear. (However, the Glossary of Ed. Betz notices concerning the Meliouchos that “the meaning of this epithet is still unexplained. In the magical texts it can be attached to various deities” (p.336); thus the current study merely notices the parallel of MELIOUKHE EOS (with letters E-L-KH-E-S) with name Elkesaite, without more commenting this epithet Meliouchos). This PGM III writes also notably much concerning chariots and chariot races, thus noticing in III.15 ARMATA, ENIOKHOUS, DIFROUS, MONATORA, the III.30 writing of TON HIPPON DROMON IAKTORE, the III.41 noticing RANON EPI TO STADIO and in conclusion III.160 KATOKHOS ENIOKHON EN AGONI. For the religion of Mithras were more usual notices of chariots and chariot races, specifically important in ancient military, and we know that one stage in Mithras religion was HELIODROMOS. Here is clearly actually written in III. MITHRA NAMAZAR ANAMARIA DAMNAMENEU where Readers consider that DAMNAO=DAMAZO (so L-S); and DAMAZO (L-S 368) notices of animals: tame, overcome, overpower; also Poseidon was known as O DAMAIOS, “Horse-Tamer”; and DAMASIPPOS notices horse-taming. This emphasises here written description of Mithras and charioteers and horse-race; sacred horse-races devoted to cult of Mithras (where idea of Mithras’ solar chariots also was actualised). This notice of chariots and charioteers in this PGM III constitutes, especially, one further parallel with Greek translation of Nahum, where 2:4-6 thus writes, the 2:4 writing concerning AI HENIAI TON ARMATON AUTON EN HEMERA ETOIMASIAS AUTOU where Readers find notice of chariots and also of Mithras, finding letters MITEAR and R-M-T; and Greek translation of Nahum 2:11 can describe situation of lively contests of chariot races and the words OS PROSKAUMA KHUTRAS especially contain letters M-T-R-S that undoubtedly refer to the famous Mithras- already in the beginning of Greek translation of Nahum writes 1:3 KURIOS MAKROTHUMOS that notices KURIOS and letters M-TH-R that clearly refer to MITHRAS in Greek translation of Nahum. Furthermore, the PGM III commences LABON AILOURON EKPOIESON ESIEN EMBALON TO SOMA ES TO HUDOR EN O (sg.dat) PNIGEIS, LEGE EIS TON NOTON LOGOS O EPI TES PNIKSEOS This PGM III often writes of this AILOUROS, the “cat” (see L-S 38); thus translates J. M. Dillon this statement in PGM III “(Take a) Cat, and (make) it into an Esies (by submerging) its body in water. While you are drowning it, speak (the formula) to (its) back”. Attentive Readers find, however, that this AILOUROS notably often in this PGM III is preceded by TOU or SOU, thus writing of TOUAILOUROU or SOUAILOUROPROSOPOS THEOS. Alas, thus attentive Readers in THESE statements recognise UAIL and OUROU that notice UAIL or UALE “glass” (see esp. M. Trowbridge’s study of development of terminology of words denoting glass for HUALOS, HUALE and their different spellings). Thus is notorious that O OUROS notices watcher or guardian (so L-S 1274) and O OURION noticing ward or watch (L-S 1274). Easily attentive Readers in this PGM III thus find in these forms of UAIL-OUROU descriptions of watchers or observers of glass (glass- vessels). These forms are here usual, III.20 noticing TOUAILOUROU, III.50 noticing TOUAILOUROU, also III.96 writing TOUAILOUROU, so also in III.163 TOUAILOUROU. Also III.84 writes of EGEIRON MOI SEAUTON AILOUROPROSOPOS MEGAS where notoriously are written of N-AIL, OURO, PROSOPOS, MEGAS where N-AIL also echoes to HUALE (the Greek letters N and U often are somewhat resembling).

GREEK TRANSLATION OF NAHUM

The Greek translation of Nahum 1 much writes of SUNTELEIA. This is, importantly, also one relatively usual word in Greek texts of divination and also is in numerous contexts of Greek Magical Papyri written. Thus writes Nah 1:3 concerning KURIOS that KAI ATHOON OUK ATHOOSEI KURIOS EN SUNTELEIA. The L-S 1726 comprehend this SUNTELEIA with bring to an end, complete and to accomplish. This word can also mean simply “occur, happen”- this is in texts of divination important, considering occurrences and happening of divine manifestation, or divine appearances. The SUNTELEO also refers to celebrating or holding sacred rites, thus known by Plato, Aristotle and Plutarch. Notice of idea of divine appearances and divine manifestation is obviously also here important; the ATHOO means (L-S 34) to hold guiltless or to avenge, but similar ATTO is Attic form for ASSO or AISSO (L-S 274) and these words notice some rapid motion, shoot, or glance as light- and Od. 10.495 writes of shadows gliding about (TOI DE SKIAI AISSOUSIN).. Importantly, this Greek writing of Nah 1:3 KAI ATHOON OUK ATHOOSEI KURIOS EN SUNTELEIA thus describes divine manifestations being in visions where somewhat shadowy figures were gliding about. Further is written in Nahum 1:8 writes of KAI EN KATAKLUSMO POREIAS SUNTELEIAN POIESETAI TOUS EPEGEIROMENOUS; here is notably important notice of KATAKLUZO that notices to deluge, inundate, overwhelm and generally fill full of water (see L-S 894). This is notoriously important statement that connects the central SUNTELEIA with waters, with deluge or inundate or overwhelm; in Egypt, central was, of course, inundating by Nile. This statement notices this deity appearing in inundating, his progress; or generally, this deity making apparition in his proceeding in place full of waters. Thus is reminded of Nah 3;8 writing of AMON E KATOIKOUSA EN POTAMOIS, HYDOR KUKLO AUTES ES E ARKHE THALASSA. Furthermore, Nahum 1:8-9 writes that SKOTOS TI LOGIZESTHE EPI TON KURION SUNTELEIAN AUTOS POIESETAI OUK EKDIKESEI, this statement noticing circumstances of shadow and darkness, and then asked question concerning what they were then considering concerning the KURIOS in his visual apparition. This word SUNTELEO also is written in one aforementioned parallels to Greek translation of Nahum in the Greek Magical Papyri, where the PGM III thus writes, notably, in the statements where also MITHRAS is mentioned. The PGM III.83 notices MITHRA NAMAZAR ANAMARIA DAMNAMENEU...O NAUTIKOS, O TON OIAKA KRATON KURIOU THEOU POIESON TO DEINA PRAGMA APO TES SEMERON HEMERAS EDE EDE TAKHU TAKHU SUNTELESON MOI TO DEINA PRAGMA...SUNTELESON MOI TOUTO TO DEINA PRAGMA EPI TE MORFE SOU AILOUROPROSOPOS AGGELOS, SUNTELESON MOI TO DEINA PRAGMA KAI TA EKSES GRAFOMENA ELTHON PROS KATADUSIN TOU HELIOU. This statement in PGM III notably connects SUNTELEO with visual apparitions, PRAGMA EPI TE MORFE SOU and PRAGMA KAI TA EKSES GRAFOMENA. Thus it is important to notice that the Greek translation of Nahum 1 further defines this SUNTELEO with other similar words here written. Thus is written in Nah 1:4 PANTAS TOUS POTAMOUS EKSEREMON OLIGOTHE E BASANITIS where are rivers POTAMOI noticed and then E BASANITIS noticed- importantly, BASANIZO specifically refers to “scientific investigating” noticing “investigate scientifically”, especially of instances when inductive inference is done or more generally the words meaning examining closely and putting to the test (see L-S 308). Thus attentive Readers find that this Greek translation itself emphasises this SUNTELEIA and POIEIN, and the similar BASANITIS referring to BASANIZO that specifically refers to “scientifically investigating”. Thus is here emphatically also concluded in Nahum 1:12 TADE LEGEI KURIOS KATARKHON HUDATON POLLON KAI OUTOS DIASTALESONTAI. This concluding statement also notices specifically scientific investigations, well known was DIASTOLEUS, an instrument for examining cavities, and the DIASTELLOO meaning to expand and separate (see L-S 412-413). In the Greek Bible, especially, such DIASTELLO describes good vision in 1 Samuel 3:1 KAI TO PAIDARION SAMOUEL EN LEITOURGON TO KURIO ENOPION ELI TOU HIEREOS KAI REMA KURIOU EN TIMION EN TAIS HEMERAIS EKEINAIS OUK EN ORASIS DIASTELLOUSA This writing of ORASIS DIASTELLOUSA in this Greek translation of 1 Samuel 3:1 is clearly resembling this writing of DIASTALESONTAI in Nahum 1:12 in context describing visions and visual apparitions; but it is to be SPECIFICALLY emphasised that the current Author does NOT hereby suggest that the practise of visioning noticed in 1 Samuel 3 would have been that noticed in Nahum 1, or even similar to that; it might have been similar but we cannot find in this concise description of 1 Sam 3:1 enough details for thus arguing - the important detail is that here such DIASTELLOUSA is so clearly connected to visions in writing of ORASIS DIASTELLOUSA in 1 Sam 3:1. Thus we now notice here written important KURIOS KATARKHON HUDATON POLLON- this is often comprehended to be noticing lord’s reigning, but the KATARKHO means, notoriously, also to make forecast of an undertaking, making forecast e.g. concerning a voyage (thus L-S 910)- and really such was the usual claim of ancient prophets and augurs, claiming to make relevant forecasts of some future doing or undertaking. In THIS context of Greek translation of Book of Nahum this statement of KURIOS KATARKHON HUDATON POLLON more specifically refers to the Egyptian deity AMON, the Nah 3:8 writing of AMON E KATOIKOUSA EN POTAMOIS, HUDOR KUKLO AUTES ES E ARKHE THALASSA. Thus this statement in Nahum 1:12 TADE LEGEI KURIOS KATARKHON HUDATON POLLON notices divine speech or information by means of much waters for forecasting some future events; this is here in this Greek translation of Nahum now presented to be some scientific investigation, methodological investigation, here written of KAI OUTOS DIASTALESONTAI. Noticing these SUNTELEIA, BASANITIS and DIASTALESONTAI thus describe making visual apparitions in rituals of making methodical (and scientific) investigations for making forecasts.

Importantly, the SUNTELEIA does appear in numerous other texts of Greek Bible. For studying this Book of Nahum so much writing of deity AMON, it is specifically important that Greek translation of Ezekiel 21:33 also writes of SUNTELEIA and AMMON in describing prophesying KAI SU HUIE ANTHROPOU PROFETEUSON KAI EREIS TADE LEGEI KURIOS PROS TOUS HUIOUS AMMON KAI PROS TON ONEIDISMON AUTON KAI EREIS ROMFAIA ROMFAIA ESPASMENE EIS SFAGIA KAI ESPASMENE EIS SUNTELEIAN EGEIROU In Greek translations of prophesying of Ammon thus such SUNTELEIA and SUNTELEO are important. Notably, also 1 Kings 6 notices word SUNTELEIA in descriptions of building of the Temple and Cherubs. The 1 Kings 6:22 notices KAI OLON TON OIKON PERIESKHEN KHRUSIO EOS SUNTELEIAS PANTOS TOU OIKOU; and 6:25 OUTOS TE KHEROUB TO DEUTERO EN METRO ENI SUNTELEIA MIA AMFOTEROIS; this SUNTELEIA describing such Cherubim in the Temple now is specifically important for its noticing the visual appearance (or form) of such Cherub (e.g. see RSV translation “both cherubim had the same measure and the same form” (RSV)). This writing of SUNTELEIA to denote the visual form of Cherubim in the Temple is, of course, very important for Nahum 1 writing of SUNTELEIA in Nah 1:3, 8 and 9, these being specifically divine apparitions wherefore comparison to visual form of Cherub is, of course, very appropriate. Greek translation of Michtam Psalm 59:13-14 also thus writes, noticing DIAGGELESONTAI SUNTELEIAI EN ORGE SUNTELEIAS KAI OU ME HUPARKSOSIN where notice of AGGELLO and SUNTELEIAI is now specifically important, the SUNTELEIA written in 1 Kings 6:22 specifically noticing visual form of Cherubim in the Temple; and the title of MICHTAM Psalms 56-60 and 16 are in Greek Bible translated with word STELOGRAFIA that clearly resembles much (STEL-) the word SUNTELEIA, the STELOGRAFIA noticing producing of visions. The SUNTELEIA is also very important word in Greek Bible denoting the time of harvesting, thus the conclusion of agricultural year with then celebrated Succoth festival, the Greek translation of Exodus 23:16 writing of EORTEN SUNTELEIAS EP’ EKSODOU TOU ENIAUTOU EN TE SUNAGOGE TON ERGON SOU TON EK TOU AGROU SOU (Hebrew Bible writes of HG HASP BZAT HSNH). Readers of New Testament surely remember the SUNTELEIA written in Matthew 13:36-43 in interpretation of parable of sowing good seed and sowing weeds in the field. Here is written in 12:39 that O DE THERISMOS SUNTELEIA AIONOS ESTIN, also 12:40 writing of EN TE SUNTELEIA TOU AIONOS, also these noticing then well known agricultural connection of SUNTELEIA and THERISMOS. In the current discussion can be remembered, especially, that in the Manuscripts it is relatively easy to change name AMON to noun AION by simple scratching. The current text of Gospel does write of end of times, but here might be distantly echoed some tradition of SUNTELEIA appearance of godhead Amon. This is even more important noticing the good future of the righteous here promised in 13:43 TOTE OI DIKAIOI EKLAMPSOUSIN OS O HELIOS EN TE BASILEIA TOU PATROS AUTON, this referring to solar light, relevant to considerations of godhead Amon identified with Re. Importantly, Readers of Synoptic Gospels are well aware that this parable in Matt 13 and its interpretation in Matt 13:36-43 are Matthean special material with no Synoptic parallels in Gospels of Luke or Mark. This fact emphasises the special character of this statement concerning SUNTELEIA AIONOS; and we remember that Matthew did know numerous Books of Philo of Alexandria, and probably also numerous other writings, also Egyptian writings and legends.

The festival of Succoth and practises of prophesies connected with the Sukka canopy are further notoriously important in this Greek translation of Book of Nahum. We notice that this Greek translation writes the SOUKAI to emphatically refer to practises of visions- often are the SOU KAI (and KAI SU) here written, and attentive Readers easily detect that thus is written specifically in expressions that describe visions and practises of visioning. Thus we find here in Greek translation of Nahum a lengthy list describing some vision, then mentioning the SOUKAI (or KAISU) and then noticing some activities concerning visioning. Well known is the 3:12 writing of SUKAI SKOPOUS EKHOUSAI where literally is noticed palm-trees SUKAI, although usually interpreters then are pondering relevance of mentioning tat such SUKAI have (EKHEIN) the SKOPOUS- the SKOPOS usually denoting visions and observations. This well known and often discussed difficulty is solved by understanding in this Greek translation this SUKAI (or SOUKAI) being important key word identifying list of visions and practises of visioning, there mentioning this SOUKAI word for identification. Thus writes 3:5 PROSOPON SOUKAI DEIKSO ETHNESIN where PROSOPON denotes vision and DEIKSO noticing the activity of showing, the DEIKNUMI. Also 3:5 writes AISKHUNEN SOUKAI BASILEIAIS where the AISKHUNE notices some visual appearance and the BASILEIAIS notices also the DEIKSO, also this noticing the activity of showing DEIKNUMI. Furthermore writes 3:5 concerning ATIMIAN SOUKAI EPIRRIPSO BDELUGMON where ATIMIA notices some appearance. Furthermore, 3:6 writes of KATA TAS AKATHARSIAS SOUKAI THESOMAI SE EIS PARADEIGMA where the earlier written DEIKNUMI is echoed in the noun PARADEIGMA, the THESOMAI SE EIS PARADEIGMA noticing setting as a pattern, and the AKATHARSIA echoing the ATIMIA and AISKHUNE. Furthermore, the Nah 3:7 writes concerning APOPEDESETAI APO SOUKAI EREI DEILAIA NINEUE. Furthermore, Nah 3:10-11 writes of DEESONTAI KHEIROPEDAIS KAISU METHUSTHESE where is noticed wine-drinking, rituals of win cup and wine drinking often connected with visioning. Further writes 3:11 concerning HUPEREORAMENE KAISU ZETESEIS where the ZETEIN notices attentive studies and observations and HUPER-ORAO notices visions. The famous SUKAI then is written in 3:12 in statement TA OKHUROMATA SOUSUKAI SKOPOUS EKHOUSAI. This list noticing the key word SOUKAI (or KAISU) now contributes to understanding of this SKOPOUS EKHOUSAI- similarly this list earlier notices DEIKSO, PARADEIGMA, METHUSTHESE, ZETESEIS, these in this list before this SKOPOUS, so that in this Greek translation the SKOPOUS surely is written to denote visions (according to the usual meaning of Greek noun SKOPOS). It is to be emphasised that this detecting of this list built with the key word SOUKAI (or KAISU) notices the noun SKOPOUS EKHOUSAI in list of other nouns noticing visions, DEIKSO, PARADEIGMA, ZETESEIS, and thus confirms that the SKOPOUS also in THIS Greek translation of Book of Nahum really is written with its usual meaning as a Greek noun. Thus it is truly important that also now studied writing of Egyptian deity AMON also is one part of this list, the Nah 3:8 writing of AMON E KATOIKOUSA EN POTAMOIS HUDOR where Readers notice the KATOIKOUSA being similar to the key words SOUKAI and KAISU of this list. This is TRULY IMPORTANT, because in this list the word preceding the key word SOUKAI or KAISU writes some description of the vision, e.g. 3:5 writing of PROSOPON SOUKAI DEIKSO and in this list words AISKHUNEN and ATIMIAN that notice qualities of visions, these words preceding the key word SOUKAI (or KAISU). Thus, in this list of Nahum 3 it is TRULY important to notice that name of deity AMON in this list appears so, that it is denoting description of vision, that is: the Greek translation of Nahum 3:8 stating AMON E KATOIKOUSA EN POTAMOIS HUDOR KUKLO states SEEING VISION OF apparition of Egyptian deity Amon. This is evident in the structure of this text of Nahum 3, writing a list with key word SOUKAI or KAISU. Furthermore, this list also states that the vision of AMON is seen in (or through) waters, thus noticed in word EN POTAMOIS HUDOR that follows the key word KATOIKOUSA; in this list the words following the key word SOUKAI or KAISU do denote styles or methods of visioning: DEIKSO, THESOMAI EIS PARADEIGMA, METHUSTHESE, ZETESEIS. It is to be emphasised that stating AMON E KATOIKOUSA EN POTAMOIS really is important for its specific content- but this list in Greek translation of Nahum 3 FURTHER emphasises this AMON E KATOIKOUSA EN POTAMOIS referring to visual apparitions of Egyptian deity Amon in waters. Thus is attentive study of these statements in Greek translation of Book of Nahum specially important. Further are thus found relevant 2:10 writing of OUK EN PERAS TOU KOSMOU AUTES BEBARUNTAI where similarity of KOSMOU with SOUKAI and KAISU is notable, the OUK EN PERAS emphasising visions being magnified or of stretched magnitude. Furthermore, the key word SOUKAI and KAISU are further specified when considering writing of 2:10 writing HUPER PANTA TA SKEUE TA EPITHUMETA where the SKEUE is similar to SOUKAI and KAISU and importantly, such TA SKEUE specifying this key word SOUKAI and KAISU- they convey some reference to vessels and containers, TA SKEUE. The 2:11 writes then concerning TO PROSOPON PANTON OS PROSKAUMA KHUTRAS where the PROSKAUMA (of KAIO) importantly further specifies comprehension of this SOUKAI and KAISU key words. Concluding this study of this list in Greek translation of Nahum 2-3 it is now specially important to notice writing in 2:14 writing the words that EKKAUSO EN KAPNO PLETHOS SOUKAI TOUS LEONTAS SOU. The Nah 2:12-14 in Greek translation is well known for its writing of lions and their whelps (SKUMNOS) that seemingly constitute here some notorious reference amidst other writings. Now attentive readers notice that Lion, the LEON, is often compared to a large cat, and indeed, attentive Readers do find in this expression SOUKAI LEONTAS the letters A-I-L-E-O that now unmistakably refer (especially in some dialects) to the AILOUROS, the CAT. It is thus truly notorious parallel with the Greek Magical Papyri that the PGM III truly often writes of AILOUROS and that this emphasised list in Greek translation of Nahum thus notices in 2:12-14 the big cat Lion and whelps of lion and actually in letters A-I-L-E-O makes specific reference to name AILOUROS. This emphasises the special parallel of Greek translation of Nahum with the PGM III that notices magical ritual of a cat AILOUROS, MITHRAS, sacred solar bark and OIAKS reminding NAOUM TOU ELKESAIOU in Nahum 1:1. Indeed, we find also in PGM III notices echoing this SOUKAI and KAISU list, the III.5 noticing KAI IDE SOU TEN MORFEN, the III.14 writing KAI POIESON TO DEINA PRAGMA, list in III.18-20 consisting of plur.acc. KAI TOUS. Importantly, this PGM III.emphasises the formula STESATE STESATE KUBERNETAI TOU HIEROU PLOIOU TO HIERON PLOION ORMIO KAI SE where Readers notice the STESATE referring for Hebrew speakers to Hebrew NH words, thus also specifically to name NAHUM of this prophesy- and this is truly relevant because here III. 118-120 writes that “I conjure you in the Hebrew tongue” (trl. J. M. Dillon in Ed. Betz), indeed, writing in III.115-120 of OTI EPIKALOUMAI SE IOERBETH…(ABERAMEN-formula) NEMAREBA POIESON TO DEINA PRAGMA EKSORKIZO SE KATA TES HEBRAIKES FONES. This statement emphasises thus conjuring in the Hebrew tongue, noticing the NEMAREBA where we also find letters NEM and REB that might HERE specifically echo name Nahum and REB echoing some Rabbinical epithet (in this ABERAMEN palindrome). Greek translation of Book of Nahum find especially parallel in this PGM III, the Pap. Mimaut.

The Greek translations of Nahum 1:13-2:11 notices important details of religion of Hellenistic Egypt that clearly are described in the Translation. Egyptian ancient solar deity was the Re (or Ra), often identified with Amon, thus noticing Amon-Ra. Attentive Readers find this name of Egyptian deity Re (or Ra) emphatically noticed in 1:13-2:2 where are written words TEN RABDON, DIARREKSO, HUPER, SPARESETAI, EKSOLETHREUSO, EPI TA ORE, EIRENEN, EORTAZE; these Greek words include clearly the name Ra or Re, the name of ancient Egyptian solar deity. Thus we notice the 1:14 writing KAI ENTELEITAI HUPER SOU KURIOS Here is found description that god rises to shine over the addressees in his completeness- this clearly describes rise of sun (cf. ANATELLO and ANATOLE) comparing with rise of deity and, appropriately, this context writes of Ra and Re, the ancient Egyptian solar deity. In these statements TEN RABDON AUTOU and TOUS DESMOUS SOU DIARREKSO clearly in Greek translation write the Re (or Ra) theology, and still specifying the preceding notices of scientific investigations, noticed in the OUTOS DIASTALESONTAI and KURIOS KATARKHON HUDATON POLLON where the DIASTELLO notices conducting scientific investigations and KATARKHO notices making predictions and forecasts. We remember hat RABDOS notices different kinds of rod, staff of office, fishing-rod, but importantly also measuring rods (thus e.g. in LXX Ps 73 (MT Ps 74)) and divining rods (see L-S 1562). The TOUS DESMOUS notice bands, bonds and cords, thus also measuring cords, also applied in measurements and scientific investigations. Especially, the ENTELEITAI here clearly develops the theme of SUNTELEIA already noticed being central in 1:1-12, the SUNTELEIA divine appearance being more described in places of waters (1:8 EN KATAKLUSMO POREIAS SUNTELEIAN POIESETAI). This description is in 1:14 connected with apparent noticing of religious procession of statues of deities, EKS OIKOU THEOU SOU EKSOLETHREUSO TA GLUPTA KAI KHONEUTA. The EKSOLETHREUSO denotes destruction and utterly destroying (see L-S 597) but the very similar KOLETRAO (L-S 972) rather notices trample on, and proceeding by heavy steps like trampling, and vivid description of proceeding by walking is further in 2:1 noticed in words IDOU OI PODES EUAGGELIZOMENOU KAI APAGGELLONTOS EIRENEN. This statement in Nah 1:14 thus notices Egyptian religious procession proceeding (by heavy steps “trampling”) from some temple, house of some deity, where were carried hewn and molten statues of deities. Indeed, this context writes of religious festivals, the EORTE, in 2:1 stating of EORTAZE IOUDA TAS EORTAS SOU; Egyptian religious festivals were famous for then the statues of deities being carried from temple. Divine manifestation then is noticed in 2:1-2 PROSTHESOSIN...SUNTETELESTAI, EKSERTAI, ANEBE EMFUSON EIS PROSOPON SOU EKSAIROUMENOS where the SUNTELEO, so important in Nah 1, is clearly describing stretched visions EMFUSON EIS PROSOPON SOU, also ANABAINO and EKSAIRO emphasise the stretching of visions, this emphasised with SKOPEUSON noticing making observations. The stretching is here also emphasised in writing of DIOTI, referring to making doubled visions, writing DIOTI OU ME PROSTHESOSIN, SFODRA DIOTI and DIOTI EKT- (referring to sixfold). This appearance of religious procession in Egypt, proceeding with heavy steps, is compared clearly with statement in 2:5 ORASIS AUTON OS LAMPADES PUROS KAI OS ASTRAPAI DIATREKHOUSAI It is surely a notable contrast between proceeding of religious procession with heavy steps and the utterly rapid run of a flash of lighting. Also this describes vision of light, OS LAMPADES PUROS noticing fiery lighted lamps and ASTRAPE noticing flash of lightning. Here is, rather, described the proceeding of light in form of utterly rapid progress, described with proceeding of fiery chariots. Importantly, this statement in Nah 2:4-5 clearly notices Mithras- we remember, especially, that one stage of Mithras was the Heliodromos. Thus we find here written TON ARMATON AUTON EN HEMERA ETOIMASIAS AUTOU where references to Mithras are clearly found in letters M-I-T-E-R and R-M-T. Indeed, many known Mithraic depictions do describe Mithras in Sun’s chariots. Progress of Sun is thus here in this Greek translation described noticing mythology of Mithras, solar chariots. Chariots are here vividly described, noticing ANDRAS DUNATOUS EMPAIZONTAS EN PURI AI HENIAI TON ARMATON AUTON EN HEMERA ETOIMASIAS AUTOU KAI OI HIPPEIS THORUBETHESONTAI EN TAIS ODOIS KAI SUGKHUTHESONTAI TA ARMATA. The third description of progress of sun is here in Greek translation of Nahum noticed in the mythology of Amon-Re and solar bark. Thus commences KAI MNESTHESONTAI description of Amon religion noticing AMN, clearly referring to Amon; this is continued in statement PULAI TON POTAMON DIENOIKHTHESAN where also name AMON is clearly noticed- thus is also echoed 3:8 stating AMON E KATOIKOUSA EN POTAMOIS. This Greek translation then continues writing further description of religion of Amon- HUPOSTASIS APEKALUFTHE, AI DOULAI AUTES EGONTO KATHOS PERISTERAI FTHEGGOMENAI...KAI NINEUE OS KOLUMBETHRA HUDATOS TA HUDATA AUTES. This notices revelation of Hypostasis, the servants having rejoiced similarly to doves, and compares waters of Nineve with pigeon pool full of waters.

TEXTS OF PHILO OF ALEXANDRIA

The Hellenistic Egypt was notorious culture for its syncretistic religious developments: ancient Egyptian religion and deities were in that syncretistic culture compared and identified with deities and religious ideas of then well known religions in Hellenistic culture, and in Greek world. Already is noticed the truly central Egyptian cult of deity AMON, writing of AGATHOS AMON and in Hellenistic formulation rather writing of AGATHOS DAIMON, these easily achieved in minor redaction of then well known texts, hymns and descriptions. Important textual detail in texts concerning AMON are appearances of descriptions of sun’s voyage in solar bark- this being well known and often attested religious idea in ancient Egyptian religion- thus is the proceeding of the sun-god Amon-Ra usually in Egyptian religion described (currently, see especially studies of Jan Assmann, especially his monograph Re und Amun (OBO 51, 1983)). In the Hellenistic Egypt, the Pap Mimaut- currently usually denoted PGM III- is one splendid example of depicting voyage of solar bark of Amun, also evidently noticing the important Egyptian description of time of noon when solar bark of Amun was stopped for a while. The Pap Mimaut, notoriously, also attests writing of deity MITHRAS, the important Persian deity notoriously popular among soldiers in Roman world, in this writing of progress of solar bark of Amun. Continuing detailed study of this Pap Mimaut, according to the Edition Preisendanz, its translation and its more recent English Translation by J. M. Dillon (in Ed. Betz- we notice that many current famous senior Scholars have contributed to this Ed. of this English translation and commentaries to this important Pap Mimaut), Readers notice this Papyrus notoriously writing concerning the voyage of solar bark of Amun, the helmsman of this solar bark; and also this Papyrus Mimaut is writing concerning MITHRAS and horse-races and charioteers. We remember, of course, that one advanced stage of cult of Mithras was Heliodromos- the deity Mithras is often depicted together with Sun in chariots (see esp. works of Franz Cumont and Vermaseren). Thus we notice importance of ideas of charioteer and helmsman of a boat. The writings of Philo of Alexandria are very important attestation of ancient culture of Hellenistic Egypt and thus Readers might continue studies with the hypothesis that also Philo of Alexandria might have in some writings noticed comparisons with helmsman of a boat and a charioteer. Indeed, easy study in the texts of Philo of Alexandria straightforward reveals numerous texts that write comparisons of helmsman of a boat and charioteer of chariots (especially with the help of the important current work of The Philo Index by P. Borgen et al.).

First is thus studied the text of De Mutatione Nominum 148-150 where Philo writes of a helmsman of a boat and a charioteer, noticing especially statement in Mut 149 that TA GAR EREMA KAI KHERA FRONESEOS PANTA EPIZEMIA KATHAPER OIS OUK EPILAMPEI HELIOS EKS ANAGKES ZOFERA ARETE (sg.dat.) MEN GAR GEOPONOS AMEINON FUTON (pl.gen) EPIMELEITAI ARETE (sg.dat.) DE KAI ENIOKHOS ARMA EN HIPPODROMIAIS APTAISTON ELAUNEI ARETE (sg.dat.) DE KAI KUBERNETES (OIAKONOMOS) OIAKONOMEI KATA PLOUN TO SKAFOS ARETE (sg.nom) KAI OIKIAS KAI POLIN KAI KHORAN BELTION OIKEISTHAI PARESKEUASEN, OIKONOMIKOUS, POLITIKOUS, KOINONIKOS ANDRAS DEMIOURGOUSA. ARETE (sg.nom) KAI NOMOUS ARISTOUS EISEGESATO For everything that lacks or has lost prudence is a source of mischief, just as all must be in darkness on which the sun does not shine. By virtue the husbandman takes better care of his plants; by virtue the charioteer guides his chariot in the horse-race without fall; by virtue the helmsman steers his vessel safe through the voyage. Virtue again produces better conditions in households, city and country, by producing men who are good household managers, statesmanlike and neighbourly. Virtue, too, introduces the best laws (translation of F. Colson in LCL V). This is clearly important statement concerning doings of charioteer (ENIOKHOS), husbandman (GEOPONOS) and a helmsman of a boat (KUBERNETES)- for the current study is truly notorious that the doing of this KUBERNETES of a boat (SKAFOS) is denoted OIAKONOMEI that is derived from the noun OIAKS, rudder, this noun also centrally noticed in the currently discussed Pap Mimaut. The main topic of this statement is the praise of Virtue, the ARETE, that is truly usual topic in Greek Philosophy and Hellenistic literature and can well be compared with Aristotle’s writings in Nicomachaean Ethics concerning Virtue. Attentive study of this statement in Mut 149 first notices that here is written the OIAKONOMEI, formed of OIAKS, rudder, this OIAKONOMEO only trice occurring in Philo’s writings, and the noun OIAKONOMOS ONLY here occurring in the writings of Philo of Alexandria (thus the Philo Index of P. Borgen, R. Skarsten and K. Fuglseth). Readers now consider the similarity of the words OIKONOMEO and OIAKONOMEO, differing merely by one letter A, especially, also here this description of virtuous working of charioteer, husbandman and helmsman are compared and then also this writing continuing with description of good household, Philo then writing of good household managers and good statesmen. This text thus contains CLEARLY comparison of OIAKONOMOS and OIAKONOMEO with noticing the OIKONOMOS, some household managers. Now it is important to notice that Philo writes in Alexandria, so that Philo in his writings writes also many traditions of Hellenistic Egypt- therefore this Philonic writing concerning ARETE virtue is specifically important to be compared with the writings in Pap Mimaut, the PGM III; their traditions are, especially, somewhat contemporary, thus according to scholarly comprehension of Pap Mimaut’s time and the known time of Philo of Alexandria. Philo thus here compares OIKONOMOS with OIAKONOMOS, household manager and helmsman of a ship and their virtuous doings. Readers thus are here specially noticing that Philo here writes of ARETE MEN GAT GEOPONOS AMEINON FUTON EPIMELEITAI where the AMEINON word is written; Philo’s here emphasised comparison of similar words OIAKONOMOS and OIKONOMOS thus alerts Readers thus to compare this AMEINON word with the similar word AMON, name of Egyptian deity Amon. This noticing of Egyptian deity Amon here is further emphasised because of this statement of this GEOPONOS husbandman is here preceded with statement concerning SUN, EPILAMPEI HELIOS, remembering that well known was Amon-Re (and also here are words EREMA KAI KHERA written where attentive EGYPTIAN readers in Hellenistic context surely thought concerning the Sun god Re or Ra). Philo thus writes in this statement of Mutatione 149- and with good grounds Readers consider possibly earlier version of this statement ARETE (sg.dat) MEN GAR GEOPONOS AMON FUTON EPIMELEITAI, this statement having described that By virtue the husbandman Amon takes care of his plants (slightly modified from trl. Colson, noticing words AMEINON or here, rather AMON) This Philonic statement of ARETE MEN GAR GEOPONOS AMEINON FUTON EPIMELEITAI in Mut 149 thus is probably modified form of then famous statement in Hellenistic Egypt that notices AMON being husbandman who takes care of plants. Importantly, in THIS Philonic BOOK De Mutatione Nominum such notice of slight change of name (AMON slightly changed to read AMEINON) is specifically according with general topic of this Book De Mutatione Nominum. In this Book De Mutatione Nominum Philo specifically describes many Biblical notices concerning changes of names. Thus is noticed the famous change of name of Abram to Abraham in Mut 59ff. discussing the Genesis 17:5 where this alteration of name is in Bible stated. Thereafter Philo notices in Mut 61 that name of Abraham’s wife was changed from Sara to Sarah. Thereafter noticed Mut 63-80 detailed discussion concerning Philonic interpretation of meaning of these changes of names of Abram and Sara. The Book Mutatione Nominum discusses also numerous other changes of names found in Bible- the Ancient Interpreters were reading the Bible with minute details, finding even in changes of merely one letter fundamental philosophical and religious learnings. Philo is Jewish writer who fundamentally followed Bible and attempted to interpret Biblical writings to contemporary Hellenistic audience with education in philosophy, Greek literature and rhetoric; BUT, even noticing this fundamental character of Philo’s being well educated Jewish writer, it is in THIS BOOK De Mutatione Nominum specifically notable that Mut 149 thus writes statement ARETE (sg. dat) MEN GAR GEOPONOS AMEINON FUTON EPIMELEITAI In THIS BOOK De Mutatione Nominum, the attentive EGYPTIAN Readers SURELY notice that this statement does contain the name AMON of Egyptian godhead in SLIGHTLY altered form, also being understandable the statement that clearly writes name AMON in words ARETE (sg.dat) MEN GAR GEOPONOS AMON FUTON EPIMELEITAI This statement then notices working of AMON husbandman for taking care of plants. Attentive Readers SURELY consider this statement concerning AMON- and importantly, in this statement thus is compared working of AMON husbandman for taking care of plants, work of ENIOKHOS charioteer and that KUBERNETES OIAKONOMOS OIAKONOMEI. Readers now surely are firmly convinced that this writing in De Mutatione Nominum 148ff contains truly IMPORTANT Hellenistic Egyptian parallel to statements of Pap Mimaut, the PGM III, for its writings concerning helmsman of sacred solar bark, his directing the OIAKS rudder of the bark, work of MITHRAS, writing concerning charioteers and solar god Amon-Ra. For the current study of Greek translations of Book of Nahum it is thus specifically noteworthy that such OIAKONOMOS OIAKONOMEI so emphasised writes concerning OIAKS rudder of ship used for steering a ship and NOMOS and NOMEI that clearly echo name Nahum; indeed, the Greek title of this Book notices NAOUM TOU ELKESAIOU where name NAOUM is noticed and also EL and OIAKS, also this name connecting NAHUM-NAOUM with divine rudder.

This statement in De Mutatione Nominum 148ff finds in this context many statements writing of Egyptian culture and religion. Thus writes Mut 170ff much of Joseph in Egypt and Pharaoh. Mut 170 notices Egyptians not having rejoiced when they learnt of the arrival of brethren of Joseph OU GAR TOUS AIGUPTIOUS KHAIREIN AN EIPOIMI PROS ALETHEIAN ENIKA TOUS ADELFOUS IOSEF EKONTAS EKOUSAN This is compared with Gen 45:16 noticing rejoicing of Pharaoh for their arrival EKHARE FARAO KAI E THERAPEIA AUTOU Philo here, however, sceptically warns against thinking that they really were pleased for hearing that (PROS ALETHEIAN HEDESTHAI). Then Philo further notices in Mut 173-174 Pharaoh having in Gen 45:18 suggested the brothers arriving to Egypt with their father. This Book Mutatione Nominum thus writes here very important Old Testament traditions concerning Egypt, noticing career of Joseph in Egypt and arrival of his brothers with his old father to Egypt. This emphasises importance of Egyptian traditions in the whole Book of Mutatione Nominum- thus emphasising already discussed Mut 148-150 plausibly recording and developing some Egyptian traditions, also traditions of Amon. Attentive reading of this treatise thus notices further important traditions. Thus writes Mut 145 that TO DE TRITON O DE TEKNON ELEGETO NUN DIASKEPSOMETHA PROTON MEN TOINUN AKSION THAUMASAI TO ME POLLA TEKNA FANAI DOSEIN EN DE KHARIEISTHAI MONON. This statement read EN DE KHARIEISTHAI AMONON describes Egyptian trust that Amon grants births of children, here noticed his having granted birth of one child. In THIS context such writing is continued in Mut 146 noticing FRONIMON TE KAI ANDREION EN AUTO MONON TO ANOTATO where surely is echoed Egyptian praise of FRONIMON TE KAI ANDREION EN AMONON (EINAI) TO ANOTATO, thus praising the unique Amon, clever and courageous in heavens- even if this statement of Philo writes Platonic statement MEDEN IDEAS ARKHETUPOU DIAFERON. It is now specifically important to remember that important change of name discussed in this Book Mutatione Nominum is change of name of Abram to Abraham, this change in Greek texts realised by inserting one Alpha- this Philo notices in Mut 61 STOIKHEIOU PROSTHEKE TOUS ENOS ALFA. Readers here notice that in this treatise De Mutatione Nominum insertion of single Alfa notoriously in many statements reveals Hellenistic Egyptian statements of deity Amon- also this can, appropriately, be called change of name. Thus we further find apparent Egyptian eulogy of deity Amon preserved in Mut 135 TINOS O DAKTULIOS E PISTIS E TON OLON SFRAGIS E ARKHETUPOS IDEA E (sg.dat) TA PANT’ ANEIDEA ONTA KAI APOIA SEMEIOTHENTA ETUPOTHE; TINOS DE KAI O ORMISKOS O KOSMOS E EIMARMENE, AKOLOUTHIA KAI ANALOGIA TON SUMPANTON EIRMON EKHOUSA ADIALUTON; TINOS DE KAI E RABDOS, TO EREREISMENON TO AKRADANTON TO ATREPTON E NOUTHESIA O SOFRONISMOS E PAIDEIA TO SKEPTRON E BASILEIA, TINOS; AR’ OUKHI MONOU THEOU But Readers easily find here registered Amon tradition by simple inserting of ALFA in the concluding statement, thus reading AR’ OUKHI AMONOU THEOU. Clearly being magnificent Eulogy of Egyptian deity Amon, this Mut 135 thus asks to whom these magnificent items might belong- asking if it is not so that they belong to deity Amon. Thus are noticed to Amon belonging the ring with which in Platonic description everything that were undefined were then given form. According to this magnificent eulogy, to Amon also belongs the cord, the EIMARMENE that establishes unbreakable chain to all, thus in more Stoic description. Also is here to Amon attributed, understandably, the sceptre of kingdom. This is truly magnificent Hellenistic Egyptian eulogy of deity Amon, recorded by Philo in Mutatione Nominum. Further is this eulogy of Amon continued in Mut 138 that writes OI DIDASKOUSIN OS ARA AMONOU THEOU (Mss MONOU THEOU) SPEIREIN KAI GENNAN TA KALA ERGON IDION This notices idea that sowing and begetting the good is work proper to deity Amon- this continues further the eulogy of Amon in Mut 135. Also can be reconstructed in Mut 132 saying that Amon was husband of virtuous soul KAI MEN (thus read AMEN, referring to Amon) TON GE THEON ANDRA TES FILARETOU DIANOIAS MOUSES ANAGRAFEI, writing of AMEN TON THEON. A teaching concerning virtues ascribed to Amon can easily be in Mut 167 reconstructed AMEN (Mss. AMAMENTOI) KAI ANADIDASKEI OTI E T’ ARETE KHARTON ESTI FUSEI KAI O EKHON AUTEN AIEI GEGETHE KAI TOUNANTION OTI E TE KAKIA LUPERON KAI O EKHON ODUNEROTATOS. This apparent reconstruction notices Amon teaching that virtue is naturally something joyous and man who has virtue always rejoices- and that vice is painful and man who has vice is very sorrowful. In the Philonic text reading AMA MENTOI KAI ANADIDASKEI OTI rather presents the teacher differently, not explicit specifying that teacher; and translations of Philonic texts solve this problem by finding Moses as such teacher, motivated by context here interpreting Genesis, that is, according to tradition, written by Moses. Importantly, the text here writes IDOU GAR MOUSES KHOREGOS ANEURETAI TOU SOFOU TOUTOU DOGMATOS- not even this statement in Mut 168 presents this teaching originating from Moses- he is the choirmaster of such wise doctrine. Apparently Philo of Alexandria has here knowingly inserted a Hellenistic Egyptian tradition that presents teaching of Amon praising rejoice of virtue and warning against sorrows of vice. Here it can be fundamentally questioned if Philo of Alexandria actually originally did write here name AMEN or AMON, thus presenting in original writing this ethical teacher, so that AMA MENTOI really can be considered as correction by later copyist who, understandably, wished to avoid mentioning deity Amon in the Manuscript. But this substantially motivated remark concerning probable original reading AMEN/AMON deity here in Mut 167 makes also probable that also many (or all) of the other previously noticed clear Amon traditions had in original Philonic writing actually been written as AMON traditions. This is probable, actually, this is evident: originally Philo of Alexandria DID write in De Mutatione Nominum concerning Egyptian deity Amon! This includes the notably radical view that the THEOS and KURIOS in this Philonic writing De Mutatione Nominum do not always refer to God of Bible- Philo in this treatise apparently quotes some Hellenistic Egyptian AMON traditions, ethical teachings and eulogies, these teachings surely in original Philonic writing having appeared explicit as AMON eulogies and traditions. Philo writes in this Mutatione Nominum so clearly of important traditions of arrival of family of Jacob to Egypt and welcoming by Pharaoh, this substantially emphasising this Mutatione Nominum containing many substantially Egyptian traditions, thus plausibly also teachings and eulogies of AMON traditions. Thus we find, especially, reconstructed statement in Mut 117 AIGUPTION DE KALOUSI MOUSEN TON AMONON HEBRAION, ALLA KAI TOU KATHAROTATOU GENOUS ONTA HEBRAION that notices that Moses was called Egyptian, this Hebrew Amon- his being of that pure Hebrew origin. This reconstructed statement might sound surprising, but this is rather then question of considerations of book Mutatione Nominum- this is merely one book that has survived from Hellenistic times, and numerous different Moses traditions there were circulating (see, e.g. works of J. Gager concerning Moses). Further important Philonic writing for the current study of divine Rudder OIAKS is found in Confusione Linguarum 98 where Philo writes OUD’ O KOSMOS APAS AFETO KAI APELEUTHERIAZOUSE KINESEI KEKHRETAI ALL’ EPIBEBEKEN O KUBERNETES THEOS TON OLON OIKONOMON (so Mss; but Colson writes amended OIAKONOMON) KAI PEDALIOUKHON SOTERIOS TA SUMPANTA OUTE POSIN OUTE KHERSIN OUTE ALLO (sg.dat) TON EN GENESEI KEKHREMENOS MEREI TO PARAPAN OUDENI KATA TON ALETHE LOGON This statement writes concerning divine directing of the events in the world “even the whole world does not move at its own free unshackled will but is the standing-ground of God who steers and pilot in safety all that is. And yet to say that He uses hands or feet or any created part at all is not the true account. For God is not as man (Num. xxiii.19)” (translation F. Colson in LCL IV). This Philonic writing considers O KUBERNETES THEOS, this paralleling Mut 149 writing concerning ARETE DE KAI KUBERNETES (OIAKONOMOS) OIAKONOMEI KATA PLOUN TO SKAFOS. Writing here concerning KUBERNETES OIAKONOMEI further motivates the amendation in Conf 98 O KUBERNETES THEOS TON OLON OIAKONOMON KAI PEDALIOUKHON, especially because PEDALION does notice rudder or an oar of a ship used for steering a ship usually in Greek literature. Furthermore, Philo continues in Conf 99 writing notice PAGKALOS D’ EKHEI TO EN PARABOLES EIDEI FANAI TON KOSMON OS EIDOS PLINTHOU DOKEI MEN GAR ESTANAI KAI BEBEKENAI OS EKEINE KATA TAS TES AISTHETES OPSEOS PROSBOLAS KEKHRETAI DE OKUTATE KINESEI KAI TAS EN MEREI PASAS PARATHEOUSE This notices form of a brick; and Colson translates this saying “it is a fine saying when by way of illustration he speaks of the world as an appearance of a brick. It does seem to stand fast and firm like a brick as we judge it when our outward sight comes into contact with it, but its actual movement is exceeding swift” (Translation Colson in LCL IV). The word PEDALION is now similar to this PLINTHOS, a brick. The idea of stillness is now important, ESTANAI KAI BEBEKENAI, also Hebrew discussions of NH rest and also NHM thus are echoed; and here Philo continues writing of Sun’s course in the heavens, writing further in the Conf 100 that KAI GAR MET’ HEMERAN HELIOU KAI NUKTOR SELENES FANTASIAN OS ESTOTON OI SOMATOS OFTHALMOUS LAMBANOUSI KAITOI TIS OUK OIDEN OTI TO TES PERI AUTOUS FORAS TAKHOS ANANTOGONISTON ESTIN EI GE TON SUMPANTA OURANON MIA (sg.dat) PERIPOLOUSIN HEMERA (sg.dat). OUTOS MENTOI KAI AUTOS O SUMPAS OURANOS ESTANAI DOKON PERIDINEITAI KUKLO Here Colson translates that ”to our bodily eyes the sun by day and the moon by night present the appearance of standing still. Yet we all know that the rapidity of the course on which they are carried in unapproached, since they traverse the whole heaven in a single day. So too also the whole heaven itself appears to stand still but actually revolves” (translation F. Colson in LCL IV; in this discussion are now often quoted the translations of these Philonic writings, especially because this writing is now concerned with a very difficult and notorious topic, comparison of Egyptian traditions in these statements with statements found in other notorious documents of Hellenistic Egypt, the Greek Magical Papyri, here especially the Pap Mimaut being studied). Comparison with the statements in Pap MIMAUT also here are notoriously important: this Philonic writing notices O KUBERNETES THEOS TON OLON OIKONOMON (amended by Colson OIAKONOMON) KAI PEDALIOUKHON SOTERIOS TA SUMPANTA. Readers now remember that PGM III.82ff. writes parallel that MITHRA NAMAZAR ANAMARIA DAMNAMENEU...HAGIE BASILEU O NAUTIKOS O TON OIAKA KRATON KURIOU THEOU, and further in PGM III.98ff. that STESATE STESATE KUBERNETAI TOU HIEROU PLOIOU TO HIERON PLOION ORMIO KAI SE MELIOUKHE EOS EGO ENTUKHO TO HIERO HELIO NAI, MEGISTE MITHRA NAMAZAR ANAMARIA DAMNAMENEU...HAGIE BASILEU O NAUTIKOS O TON OIAKA KRATON KURIOU THEOU These statements write concerning divine KUBERNETES, notice stillness and rest – this PGM III.99 specifically emphasises the STESATE STESATE KUBERNETAI TOU HIEROU PLOIOU TO HIERON PLOION. The concrete directing work of this KUBERNETES is noticed in this PGM III in words O NAUTIKOS O TON OIAKA KRATON KURIOU THEOU; and Philo writes here concerning O KUBERNETES THEOS TON OLON OIKONOMON (so Mss; but Colson writes amended OIAKONOMON) KAI PEDALIOUKHON SOTERIOS. Especially notable is here the topic of stillness and rest, this noticed in PGM III in words STESATE STESATE TO HIERON PLOION and Philo here writing concerning that sun during day time and moon during night time appear to eye sight of observers to be standing still- but Philo notices that sun and moon are then proceeding in their heavenly course. The stillness of solar bark noticed in this PGM III.99ff. is specifically comparable to this notice of stillness here described by Philo of Alexandria in Conf 99-100- these are stillness appearing to observers to proceeding of sun it sun’s voyage across heavens during one day. Now we notice that name Nahum in Hebrew level truly notices such stillness, noticing NH-HM, the HMH in Biblical Hebrew referring generally to heat, sun, and lights (see BDB 326-328). Especially the stillness of sun, actually stopping of voyage of solar bark during the midday, was well known idea in ancient Egyptian mythology and religion concerning the progress of sun across heavens (see e.g. Jan Assmann: Re und Amun (OBO 51)). Now it is further notable that Philo here in Conf 100 writes concerning appearance of bricks PAGKALOS D’ EKHEI TO EN PARABOLES EIDEI FANAI TON KOSMON OS EIDOS PLINTHON (”It is a fine saying when by way of illustration he speaks of te world as an appearance of a brick” Trl. Colson). Philo writes also here in Conf 95 concerning work of brick- makers that IDION DE TON TO ON THERAPEUONTON OINOKHON MEN E SITOPOION E MAGEIRON ERGA E OSA ALLA GEODE METE DIAPLATTEIN METE SUNTITHENAI SOMATA PLINTHOU TROPON ANABAINEIN DE TOIS LOGISMOIS PROS AITHERION HUPSOS (“But it is the special mark of those who serve the Existent, that theirs are not the tasks of cupbearers or bakers or cooks, or any other tasks of the earth earthy, nor do they mould or fashion material forms like the brick-makers, but in their thoughts ascend to the heavenly height, setting before them Moses” trl. Colson in LCL IV). Now, these writings are written in the treatise Confusione Linguarum that specifically interprets Gen 11:1-9 that describes the Biblical history of making bricks for building the huge tower, and destruction of that tower- there Gen 11:3 writing that KAI EIPEN ANTHROPOS TO PLESION DEUTE PLINTHEUSOMEN PLINTHOUS KAI OPTESOMEN AUTAS PURI KAI EGENETO AUTOIS E PLINTHOS EIS LITHON. Philo quotes this Biblical text in the beginning of this treatise De Confusione and then writes the whole Book as interpretation to this Biblical texts and its details. Philo was Ancient Interpreter of Biblical texts, noticing even minute details in the text and deriving notably fundamental learnings from even smallest details in the Biblical writings. Now is of special importance here the PLINTHEUSOMEN PLINTHOUS KAI OPTESOMEN AUTAS PURI that Philo thus in detail comments here in Conf 94-102; also for current comparison with the PGM III important is that Philo clearly names makers of such structures as King of Egypt in Conf 88-90, thus specifying the comparisons to be found in Egyptian culture and religion. In the currently studied text, Philo writes the solid and still outlook of such bricks; and in Conf 101 Philo continues interpreting baking such bricks with fire (PUROUNTES DE TAS PLINTHOUS EISAGONTAI SUMBOLIKOS) and in Conf 102 Philo then notices further Biblical words EGENETO AUTOIS E PLINTHOS EIS LITHON. The currently important discussion of O KUBERNETES THEOS TON OLON OIKONOMON (Colson’s amended reading: OIAKONOMON) KAI PEDALIOUKHON SOTERIOS TA SUMPANTA (Conf 98) thus is written in interpretation of DEUTE PLINTHEUSOMEN PLINTHOUS KAI OPTESOMEN AUTAS PURI written in Gen 11:3. Now, further parallel with the Pap Mimaut, the PGM III, is now easily found concerning this practise, because PGM III.187-262 begins with description of similar ritual of making cakes (or “bricks”), translated in following words in Ed. Betz: Pound up dry fruit with a pestle and mix it to sufficiency with honey and (oil of) a date palm. Grind up a magnet. Boil all together an pulverize it. Make little rounds, as many as you wish, but put an ounce of each element of the mixture into each of these, and proceed thus, singing a hymn of praise to the god. Then the deity will come to you, shaking the whole house and the tripod before him. (trl. J. M. Dillon in Ed. Betz). This description now notices making of little rounds (POIESON TROKHISKOUS) in such manner that can easily be understood as some baking, making from elements pulverized and mixed with honey and oil of date palm. This description is making some little rounds, or cakes, is here in Pap Mimaut such that comparison with Philonic writing of PLINTHEUSOMEN PLINTHOUS is also relevant; making some cakes or some form of baking is, of course, in several texts of Greek Magical Papyri described- here this description is of notable importance for comparisons with this Philonic writing because also Philo here in Conf 95-102 writes of KUBERNETES and interprets making of PLINTHOUS. Also this magical ritual is here connected with stillness and silence, here described in PGM III.198 ESTI DE E SUSTASIS TES PRAKSEOS EDE PROS HELION GINOMENE ESUKHON EN STOMATESSI PANTES KATERUKETE FONEN AITHEROS AMFIDROMOI SIGEN ORNITHES EKHOITE In the Ed. Betz this is Translated by E. N. O’Neil “This is the prayer of encounter of the rite which is recited to Helios Keep silent, everyone, the voice that’s in Your mouths; O circling birds of air, keep quiet...”

Especially, this ritual and prayer is explicit connected to sunrise and sun’s voyage, the PGM III.218-224 continuing this prayer “All-mighty is the god, but you are greatest Immortal one; I beg you, shine forth now, Lord of the world, SABAOTH, who veil sunset From dawn, ADONAI, who, being a world, Alone among immortals tour the world, self-taught, Untutored, through the world’s midst traveling To those who with a cry raise you at night” This prayer in the Pap Mimaut now notices petition NUN LAMPSON (shine forth now), and concerning sunset and dawn OS DUSIN ANTOLIESIN EPISKEPAZEIS and travelling through the world. Also this prayer is notoriously further paralleling Philo’s discussion of progress of sun in its voyage across the heavens. This further emphasises the parallelism of these writings in Pap Mimaut (the PGM III) with Philo’s description in Conf 95-102 where deity specially is noticed as O KUBERNETES THEOS TON OLON OIKONOMON (or Colson’s amended OIAKONOMON) KAI PEDALIOUKHON SOTERIOS TA SUMPANTA. This emphasises parallels in Hellenistic Egyptian texts to this Philonic description of divine helmsman, thus is this Pap Mimaut (the currently noticed PGM III) specially important. We shall specially remember that the literature of Hellenistic Egypt was flourishing, thus here mostly discussed Pap Mimaut being, regrettably, one of the few survived texts of this kind. Already this Pap Mimaut having miraculously survived to our times, its notable parallels with Philo’s writings in De Confusione Linguarum and in De Mutatione Nominum reminds that among the writings of Hellenistic Egypt these might have existed (or rather, there existed) numerous important parallels to these statements of Philo in De Confusione Linguarum and in De Mutatione Nominum, this literature having been flourishing and numerous, almost surely many even better parallels were circulating (of which some also kept secret because of the mystical character of these discussions); for our current world and discussions these discussions are now attested importantly in the Pap Mimaut (the PGM III) of which we are profoundly thankful, thus better comprehending Philo’s writings in his context of Hellenistic Egypt, and for finding important parallels to Greek translation of Book of Nahum.

Further important statement by Philo of Alexandria concerning OIAKS is found in the very important work De Opificio Mundi, or On the Creation of the World 45-46 where Philo writes concerning the creation of the fourth day. Here Philo also writes the statement OIA GAR ENIOKHOS ENION E KUBERNETES OIAKON ENEILEMMENOS, AGEI E AN ETHELE KATA NOMON KAI DIKEN EKASTA, MEDENOS PROSDEOMENOS ALLOU “For, like a charioteer grasping the reins or a pilot the tiller, He guides all things in what direction He pleases as law and right demand” (translation of G. H. Whitaker in LCL I). Here Philo compares the doings of charioteer, the ENIOKHOS, in his directing with the reins, and the work of a pilot KUBERNETES in his directing with the tiller OIAKS. For the modern readers, even for specialists of literature of Philo of Alexandria, such comparisons of doings of a charioteer and a pilot of a ship might appear merely comparisons of doings of skilled people in their directing either a ship or a chariot. However, the current study emphasises that comparison of working of a pilot of a ship and doings of charioteer in his directing the chariots is especially in the Egyptian context notorious, because the working of a pilot of a ship is in Egyptian ancient religion so centrally connected with the solar bark of Amun-Re and the voyage of solar bark of Amun-Re on the heavens, thus illustrating the movements of sun. Furthermore, Philo writes in Opif 55 concerning investigations concerning the movements of these lights, stating that TIS E TON ORATON DE TOUTON OUSIA...KAI TIS O TROPOS TES KINESEOS KAI TINES AI AITIAI DI’ ON EKASTA OIKONOMEITAI Philo here writes inquiries concerning the essence of these visible objects, inquiry concerning the manner of their movements and inquiry concerning the causes by which they are managed (trl. Whitaker in LCL I now reads “and what are the principles by which each is governed?”). Attentive Readers of these Philonic statements, especially his ancient Egyptian readers, here straightforward recognise also the OIAKONOMEO word: this statement of Opif 54 continues Philonic discussion concerning creation of fourth day, the creation of sun and moon, and already in the Opif 45-46 Philo clearly refers to Egyptian religious thought concerning directing the solar bark with OIAKS, writing of KUBERNETES OIAKON ENEILEMMENOS. Here especially is written questioning TIS O TROPOS TES KINESEOS where directing by OIAKS tiller is the Egyptian ancient religious description of directing the voyage of solar bark. Thus Philo clearly compares the OIAKS and OIKONOMEITAI (in Opif 55); merely we notice that also here the OIAKONOMEITAI may have been written but in some stage of copying such OIAKONOMEITAI been ignored as a rare word and the more usual OIKONOMEO thus written- we notice that Philonic Manuscripts DO PRESERVE reading OIAKONOMEO in the above discussed Conf 98 and Mut 149, and here discussed Opif 54 might have earlier also thus written. We find now here in Opif 45-6 this description of ENIOKHOS charioteer and KUBERNETES pilot in Philo’s discussion of the creation of the fourth day- this is, apparently, truly notorious because in the Biblical history of creation the creation of fourth day is especially concerned with creation of heavenly lights, sun for the day time and moon for night time, the Gen 1:16-17 thus stating KAI EPOIESEN O THEOS TOUS DUO FOSTERAS TOUS MEGALOUS, TON FOSTERA TON MEGAN EIS ARKHAS TES HEMERAS KAI TON FOSTERA TON ELASSO EIS ARKHAS TES NUKTOS, KAI TOUS ASTERAS KAI ETHETO AUTOUS O THEOS EN TO STEREOMATI TOU OURANOU OSTE FAINEIN EPI TES GES The divine creating of fourth day was thus creation of two lights, the large light for day time and the minor light for night time- and these light were so created that they were shining on the earth. In the currently discussed statement in Opif 45-46 Philo now discusses this creation of fourth day, stating that TE DE TETARTE HEMERA (sg.dat) META TEN GEN TON OURANON EPOIKILLE DIAKOSMON OUK EPEIDE TOUTON EN HUSTERO GES ETATTE TE MEN ELATTONI FUSEI PRONOMIAN DIDOUS, TEN DE KREITTONA KAI THEIOTERAN DEUTEREION AKSION ALL’ EIS ENDEIKSIN ENARGESTATEN KRATOUS ARKHES Here Philo notices that in the fourth day, after having created earth, God arranged heavens in their variety, not for thus placing the heavens to second place, but for showing clearly the power of his ruling. TRULY notoriously, Philo in THIS context of discussing the creation of heavenly lights, sun and moon, the creation of the fourth day, NOW writes concerning the work of KUBERNETES pilot of a ship in his directing that ship with the OIAKS tiller; even if this notice of pilot of a ship in many other writings might be referred to circumstances of everyday life, in THIS context of discussing creation of sun and moon, creation of the fourth day, it is obvious that Philo of Alexandria here is referring to the Egyptian usual comprehension of voyage of solar bark across the heavens for depicting the progress of sun- this is practically sure remembering that Philo of Alexandria was writer in Hellenistic Egypt, in Alexandria. Philo writes here concerning pilot KUBERNETES of ship and his directing the ship with OIAKS tiller- and this certainly now refers to the Egyptian ancient religious comprehension of voyage of solar bark. We thus consider further also in this statement of De Opificatio Mundi 46 possible occurrences of AMON traditions, finding OIA GAR ENIOKHOS ENION E KUBERNETES OIAKON ENEILEMMENOS AGEI E AN ETHELE KAI AMON ...EKASTA Now we notice that slight changing of letters KAI AMON actually results the reading KATA NOMON. Thus we also in this discussion of creation of sun and moon and their movements in the sky actually CLEARLY can distinguish ancient Egyptian AMON tradition concerning doings of Amon in directing the world- especially, this detected tradition is well similar to the writings in the now much discussed Pap Mimaut. Clearly , in this Philonic writing we now easily detect Philo’s quoting an Egyptian tradition concerning directing power of deity Amon, one fundamental character of ancient Egyptian religious thought concerning Amon, Philo’s here appropriately quoting this Amon tradition in discussing the heavenly sun- the Egyptian deity Amon was usually comprehended Amon-Re, highest god or solar god. Philo here apparently accommodates this tradition in these interpretations of Biblical history by changing the name Amon to KATA NOMON KAI DIKEN, these emphasising the important NOMOS law in Jewish religion. In this writing of Opif 45ff discussing the Biblical account of creation of fourth day, Philo now clearly also considers making observations of progress of sun and moon in heavens, writing in Opif 45 that KATIDONTES TE AUTHIS TAS HELIOU KAI SELENES PERIODOUS, DI’ ON THERE KHEIMONES KAI EAROS KAI METOPOROU TROPAI ”how they would observe in time to come the circuits of sun and moon, on which depend summer and winter and the changes of spring and autumn” (translation of G. H. Whitaker in LCL I) Here Philo notices making observations of the course of sun in heavens; in Egyptian religion sun’s course was usually depicted as progress of solar bark across the heavens. Philo’s further discussion here concerning creation of sun and moon notices also in Opif 57 further probable Amon traditions. In the Opif 57 Philo writes an eulogy of Sun and power of sun TO DE MEGETHOS TES PERI TON HELION DUNAMEOS KAI ARKHES EMFANESTATEN PISTIN EKHEI TEN LEKHTHEISAN EDE EIS GAR ON (part. of EINAI) KAI MONOS IDIA KAI KATH’ AUTON HEMISU TMEMA TOU SUMPANTOS KHRONOU KEKLEROTAI TEN HEMERAN Slight change of reading finds here reference to Amon and sun, EIS GAR ON KAI AMONOS IDIA KAI KATH’ AUTON. In the preserved Mss the EIS and MONOS refer to the uniqueness of Sun; but remembering Philo’s writing in Egyptian context and that already occurrence of AMON tradition is here argued in OIA GAR ENIOKHOS ENION E KUBERNETES OIAKON ENEILEMMENOS AGEI E AN ETHELE KAI AMON ...EKASTA, also here notable is now reading EIS GAR ON KAI AMONOS describing the uniqueness of Sun and Sun’s belonging to deity Amon. The Opificatio Mundi is important Philonic interpretation concerning history of Creation, and thus it is probable that in this creation account Philo does reflect many Egyptian traditions, now also tradition of Sun and Amon- merely a slight change of reading here notices concerning Sun EIS GAR ON KAI AMONOS. Attentive Readers now further study this writing, finding the statement DIA THRASOS ANAISKHUNTON E DI’ AMATHIAN HUPERBALLOUSAN ANADRAMETOSAN, FESI written here in Opif 45 that is comprehended noticing “that there might be none who owing either to shameless audacity or to overwhelming ignorance should venture to ascribe the first place to any created thing, ‘let them’, said He, ‘go back...” (thus Translation Whitaker in LCL I). Now attentive Readers here notice that some tradition of MITHRAS actually here might be preserved, slight change of deleting M of MITHRAS OS resulting in reading THRASOS (importantly, this Greek word only here appears in the whole De Opificatio Mundi- thus noticed The Philo Index). And notoriously, this statement then notices the ANADRAMETOSAN that also refers to races, even horse-races, even to sacred horse-races in cult of Mithras (Heliodromos). Also in the Pap Mimaut (the PGM III) was so centrally noticed helmsman of the solar bark and Mithras and much discussed charioteers and situation of horse- races; clearly this Philonic writing in Opificatio Mundi 45-46 now obviously preserves similar traditions. Philo’s interpretation of creation of fourth day also notices, importantly, in Opif 60 GEGONASI DE KAI PROS METRA KHRONON HELIOU GAR KAI SELENES KAI TON ALLON TETAGMENAIS PERIODOIS HEMERAI KAI MENES KAI ENIAUTOI SUNESTESAN and furthermore, KAI EKS ENIAUTOU TO ISARITHMON TAIS EK DODEKA MENON HEMERAIS PETHOS KAI EKS APEIROU KHRONOU O APEIROS ARITHMOS that is in Opif 60 written- here is name MITHRAS echoed in PROS METRA KHRONON and TO ISARITHMON.

Important tradition is also written in De Somniis 2:201 where Philo writes OSPER GAR EN MEN TAIS TOU ENIOKHOU KHERSI TAS ENIAS EINAI PROSEKEN EN DE TAIS TOU KUBERNETOU TOUS OIAKAS MONOS GAR OUTOS KATORTHOUTAI DROMOS MEN ARMATI SKAFEI DE PLOUS Thus is written in the Greek text of De Somniis 2:201, this statement being clearly comparable with the aforementioned passages writing concerning ENIOKHOS, ENIAS, KUBERNETES and OIAKS. The Editions of Philonica now read here the MONOS GAR OUTOS denoting the manner of these doings, the MONOS read with letter omega, denoting manner of doing. Apparently, slight change in this reading finding instead of MONOS the gen. AMONOS slightly changes this statement, thus being found TOU KUBERNETOU...AMONOS; and then the GAR OUTOS KATORTHOUTAI DROMOS...PLOUS describes the manner of doing. Indeed, slight change of reading actualised by omission of letter A, producing notorious change of meaning of this statement. The statement containing AMONOS now obviously writes the name Amon of that Egyptian deity. The statement currently written in the Ed. Cohn-Wendland is well comprehended “the reins should be in the hands of driver, and the rudder in the hands of the pilot, since only so can the chariot go aright in the race or the ship on its voyage” (Translation Whitaker-Colson in LCL V). However, the slightly changed statement has much similar meaning, and especially notices the Egyptian deity Amon, resulting in rendering: The reins should be in the hands of charioteer, and the rudder should be in hands of pilot, Amon- because thus the chariot goes aright in the race or the ship in its voyage (Translation Pasi K. Pohjala, slightly modifying trl. Whitaker-Colson for reading AMONOS instead of MONOS). The meaning of the slightly modified statement is almost similar but it, notably, notices the working of Egyptian Amon in directing courses of events. This slightly changed reading AMONOS is here especially motivated, because here Philo discusses specifically Egyptian topic, interpreting Biblical text concerning the cup of Pharaoh, TO POTERION FARAO (in Somn 2:200). We might remember that Philo himself could have thus referred to Egyptian tradition concerning deity Amon and his doing in directing events, and by making slight change Philo of Alexandria himself can have made such Egyptian Amon tradition more acceptable in discussion of Biblical interpretations, the changing of the gen. AMONOS to MONOS (both with Omega) now resulting in statement where reference to Egyptian deity Amon has disappeared and the statement is anyhow understandable and meaningful. However, attentive Readers now notice that ALL THESE of Philo’s statements comparing KUBERNETES with charioteer ENIOKHOS and writing of OIAKS and ENIAI reins, actually do contain obvious instances of slightly changed reading. In the history of religions it is well known phenomenon that usually statements of ancient local religions- here ancient Egyptian religion- were noticed in writing new religious statements, somewhat in accommodated form that could veil their original meaning but make them plausible in writings of some newer religious texts. Here Philo of Alexandria apparently makes such slightly changed quotations of ancient Egyptian statements concerning godhead Amon- OR, there exists the notorious possibility that Philo of Alexandria himself had written these statements making reference to Amon, but that some copyist later had slightly changed these statements to be more neutral. In either case, in these statements studying KUBERNETES, ENIOKHOS, OIAKS and ENIAI, and evidently their original reference to Egyptian deity Amon, is now rediscovered important tradition of Hellenistic Egypt paralleling the important statements in Pap Mimaut (the PGM III).

And further we read in the Somn 2:203 in this description of Cup of Pharaoh that NUNI MEN OU MONON EPI TO TEN DEKSAMENEN TES AKRATOROS PSUKHES TO POTERION PERIFEREIN EN TAIS KHERSI KAI EPIDEIKNUSTHAI PASIN AGGELLETAI (so Mss.) ALLA KAI EPI TO (sg.dat) TEN STAFULEN EIS AUTO EKTHLIBEIN But here is evidently also included Egyptian tradition of Amon AMONON (form of sg. acc) EPI TO TEN DEKSAMENEN TES AKRATOROS PSUKHES TO POTERION PERIFEREIN EN TAIS KHERSI KAI EPIDEIKNUSTHAI PASIN AGGELLETAI This statement notices that deity AMON (acc-inf) carries cup around in his hands and shows to all, thus making prophesies (AGGELLO) concerning that received from the questioning soul. Also this tradition in Somn 2:203 is easily found by studying the MONON word and this statement; similarly was found Amon tradition in the preceding 2:201 in reading AMONOS (sg.gen) in MONOS. Furthermore, Readers find in 2:203-204 often emphasised EKTHLIBEIN and LIBASIN writing the poetic TAIS EKTHLIBOMENOIS LIBASIN; considering here apparently preserved Amon traditions these words are truly notable because in Hellenistic times was known famous oracle of Ammon in Libya.

Legum Allegoriae 3:223-224 writes OSPER OUN ARKHONTOS MEN ENIOKHOU KAI TAIS ENIAIS TA ZOA AGONTOS E BOULETAI AGETAI TO ARMA AFENIASANTON DE EKEINON KAI KRATESANTON O TE ENIOKHOS KATESURE POLLAKIS TA TE ZOA ESTIN OTE TE RUME TES FORAS EIS BOTHRON KATENEKHTHE PLEMMELOS TE PANTA FERETAI KAI NAUS EUTHUDROMEI MEN ENIKA TON (pl.gen) OIAKON LABOMENOS O KUBERNETES AKOLOUTHOS PEDALIOUKHEI...OUTOS EPEIDAN MEN (OR: EPEID’ AMEN/AMON) O TES PSUKHES ENIOKHOS E KUBERNETES O NOUS ARKHE (EPEIDAN MEN... ENIOKHOS...ARKHE OR EPEIDAN AMEN/AMON ENIOKHOS ARKHE) TOU ZOOU OLOU KATHAPER HEGEMON POLEOS, EUTHUNETAI O BIOS This writing by Philo of Alexandria in Legum Allegoriae 3 is further important attestation of his writing of statement where are noticed charioteer and his driving chariots, captain of ship and his steering the ship- thus it is further very important that this writing in L.A. 3 also includes words that clearly preserve a tradition of Amon. This writing is thus one further attestation that Philo knew such tradition discussing doings of charioteer, helmsman and Amon, and indeed, this tradition finds its parallel in the PGM III already here discussed. We might suppose, of course, that writing of doings of helmsman and charioteer might be merely casual comparison of important ancient professions- but in the course of the current Study is becoming now exceedingly clear that Philo of Alexandria in such statements records some specific Egyptian tradition describing works of helmsman and charioteer, especially this tradition apparently having also noticed Egyptian deity Amon. Philo was well educated in ancient Greek and contemporary literature and philosophy and he surely knew the special importance of solar bark and its helmsman in religions of Hellenistic Egypt, and Philo undoubtedly had at least heard of then increasingly popular cult of Persian deity Mithras, then rapidly spreading across Mediterranean area and gaining much popularity especially among soldiers. Thus in context of Hellenistic Egypt, writings concerning helmsman of a ship and doings of charioteer had specific connection to then well known religious mythologies, helmsman of solar bark of Amon-Re and chariots of Mithras; Philo necessarily had to consider such apparent and well known connections of these activities to then popular and widely known religious mythologies, especially because Philo thus is writing of helmsman and charioteer in texts that are essentially religious texts, interpretations of Old Testament texts. In such religious texts it is necessary to consider specifically and detailed the religious connections of such themes, writing of helmsman of ship and charioteer- that is, considering solar bark of Amon-Re and chariots of Mithras- and it is sure that well educated Philo of Alexandria himself also so did. The current text in Legum Allegoriae 3 is one further attestation of such Egyptian tradition; very importantly, also THIS text writes clearly recognisable traditions concerning Amon. The statement in L.A. 3:224 is notorious stating OUTOS EPEIDAN MEN O TES PSUKHES ENIOKHOS E KUBERNETES O NOUS ARKHE TOU ZOOU OLOU KATHAPER HEGEMON POLEOS EUTHUNETAI O BIOS; but easily here is recognised statement concerning Amon stating OUTOS EPEIDAN AMEN O TES PSUKHES ENIOKHOS E KUBERNETES ARKHE TOU ZOOU OLOU KATHAPER HEGEMON POLEOS EUTHUNETAI O BIOS. This CLEARLY recognisable AMON tradition now states that whenever Amon, charioteer or helmsman of soul, reigns over the whole being, similarly to reigning of a city by a governor, the life has straight course. This Amon tradition here is clearly found; and apparently Philo of Alexandria has quoted such then well known and surely popular saying concerning Amon, slightly modifying this saying by introducing O NOUS (the mind) to be such charioteer or helmsman of soul. It is therefore notorious here finding 3:224 continuing KAI MOUSES MENTOI DELOI PERI TES TOIAUTES EMPRESEOS E GINETAI DIA TON AISTHESEON- here is obvious possibility of reading MOUSES AMEN DELOI PERI TES; and this reconstruction would present also in this Legum Allegoriae 3 Moses as Amon. Such identification of Moses as Hebrew Amon is already reconstructed in Mutatione Nominum 117-118. This reconstruction of MOUSES AMEN here in L.A. 3:225 now is much in the text ITSELF supported and called for- Philo continues here interpretation with quoting Numeri 21:27-30 where also is written words APOLOU LAOS KHAMOS APEDOTHESAN HUIOI AUTON SOZESTHAI where is written KHAMOS word (Chemosh), supporting finding such ALFA also in MOUSES AMEN. According to the meticulously prepared Philo Index, such KHAMOS (Chemosh) in Philonic writings occurs only here in L.A. 3:225 and soon hereafter in 3:331, this emphasising importance of this notice of KHAMOS also for reading of MOUSES AMEN, Moses Amon. The L.A. 2:331 then writes Philo’s allegorical interpretation of this Chemosh, interpreting word in statement KHAMOS GAR ERMENEUETAI OS PSELAFEMA (“as groping”, thus trl. Whitaker-Colson), this statement importantly emphasising letters A-OS that echo name Moses. Also is in this quotation written of AMORRAION people. Attentive Readers now find further written in LXX of 1 Kings 11:5 TOTE OKODOMESEN SALOMON HUPSELON TO (sg.dat) KHAMOS EIDOLO (sg.dat) MOAB KAI TO (sg.dat) BASILEI AUTON EIDOLO (sg.dat) HUION AMMON where is in Old Testament rare Chemosh tradition so clearly noticed in the important time of Solomon and his projects, and especially this Chemosh tradition is here connected with sons of Ammon. Furthermore, LXX of 2 Kings 23:13 knows that KAI TON OIKON TON EPI PROSOPON IEROUSALEM TON EK DEKSION TOU OROUS MOSOATH ON OKODOMESEN SALOMON BASILEUS ISRAEL TE (sg.dat) ASTARTE (sg.dat) PROSOKHTHISMATI SIDONION KAI TO KHAMOS PROSOKHTHISMATI MOAB KAI TO MOLKHOL BDELUGMATI HUION AMMON- here is noticed OROS MOSOATH, KHAMOS and HUIOI AMMON. Philo knows fluently traditions of Greek Bible and thus he surely had considered these rare Biblical KHAMOS traditions and their apparent connection to Moab and HUIOI AMMON. The KHAMOS (Chemosh) tradition only here in L.A. 3:225-231 occurring in Philonic writings, it is thus especially important to notice possible occurrences of AMON traditions in these writings in 3:225-231- and such is found clearly in the beginning in words MOUSES AMEN DELOI, thus noticing statements made by Moses, or Amon. Probably Philo of Alexandria HIMSELF DID here originally so write concerning MOUSES AMEN DELOI, the current reading supported in Manuscripts MOUSES MENTOI DELOI being apparent ideologically motivated editing by some later copyist (that especially made also this statement more acceptable to consolidating dogma- we SHALL remember that Manuscripts of Philonic writings have been preserved in Christian tradition and accordingly understand that mentions of ancient well known and popular Egyptian deity Amon in such writings surely were not positively considered but were slightly edited, making such problematic name Amon (and many others) to disappear, preserving much of the invaluable Platonic Stoicism by Philo- but we shall likewise remember that Philo’s allegorical method of interpreting Old Testament is currently scholarly acknowledged to be much in foundations of development of medieval Christian allegorical method of interpretation (see esp. writings of Brehier and Henri de Lubac), this fundamentally to be remembered also when reading writings of Philo of Alexandria). Further Amon traditions in Legum Allegoriae 3:225-231 writing of KHAMOS traditions are actually clearly to be found. In the 3:226 Philo now writes of Heshbon traditions ESEBON ERMENEUETAI LOGISMOI (cf. Hebrew HSB) OUTOI D’ EISIN AINIGMATA ASAFEIAS GEMONTA. Thus Philo continues IDE LOGISMOU IATROU KENOSO TON KAMNONTA (“Look at a doctor’s reasoning: I will purge the patient...” (trl. Whitaker in LCL I), and attentive Readers notice now Philo emphasising such LOGISMOI as riddles very unclear and find word KAMNONTA, of KAMNO, so clearly referring to name Amon. Furthermore is here in 3:227 written of ESTI D’ OTE TA MEN ETELESIOURGETHE where also is apparently referred to AMEN ETELESIOURGETHE noticing Amon. Furthermore, here the L.A. 3:229 apparently records Hellenistic Egyptian tradition of dreams of Pharaoh, the current text writing that PARO KAI ANASTAS PAR’ O (sg.dat) EN ENUPNIA EUREN OTI AI KINESEIS APASAI KAI AI DIATASEIS TOU AFRONOS EISIN ENUPNIA ALETHEIAS AMETOKHA- AUTOS GAR O NOUS ENUPNION EURETHE Currently preserved text is translated by Whitaker (in LCL I) Accordingly the dreamer finds on rising up that all the movements and exertions of the foolish man are dreams void of reality. Yea Mind itself turned out to be a dream. But it is apparent that words PARO and PAR O (sg.dat) here are later edited words for original FARAO, this text surely originally reading FARAO (sg.nom) KAI ANASTAS FARAO (sg.dat) EN ENUPNIA.... This reading is here apparent, this text thus having told of Pharaoh’s dreams concerning movements and exertions of foolish man. This apparently original Egyptian tradition of Pharaoh’s dreams emphasises Egyptian traditions in the whole L.A. 3:225-231 and thus emphasises finding name Amon here written, also written in the beginning MOUSES AMEN DELOI in 3:225. Furthermore, the Manuscripts of Legum Allegoriae 3 write in 3:230 words KAI MENTOI also in such statement that apparently originally described Amon, a statement concerning Amon and STELAI. The 3:230 notices KATESTHIEI KAI BIBROSKEI KAI MENTOI KAI KATAPINEI TAS EN AUTO STELAS TOUTESTI TA KATA MEROS ENTHUMEMATA A KATHAPER EN STELE TETUPOTAI KAI EGKEKHARAKTAI. ARNON D’ EISIN AI STELAI OPER ERMENEUETAI FOS AUTON. This statement clearly describes also Egyptian culture where in blocks of stone were encarved pictures of hieroglyphs (thus is STELAI usually comprehended- but see further discussion of current Author Pasi K. Pohjala in Verre et Bible 3 studying MICHTAM Psalms of Old Testament, Psalms 56-60 and 16)- thus this statement of KAI MENTOI surely had referred to Amon, AMEN, and his being depicted on such STELAI and his eating and drinking. This clearly written Egyptian connection to STELAI now emphasises in THIS CONTEXT of Legum Allegoriae 3 reading KAI MEN originally as AMEN, name Amon. Importantly, these notices of eating and drinking directly refer to here interpreted Biblical text, the Gen 3:17 quoted in 3:222 and thereafter interpreted- this text notices also KAI EFAGES APO TOU KSULOU OU ENETEILAMEN SOI ME FAGEIN. Thus L.A. 3:230 noticing KATESTHIEI, BIBROSKEI and KATAPINEI directly refers to central content of this Biblical text here being interpreted- and notices how Amon is depicted drinking and eating in stelai dedicated to him (EN TAIS AUTO (sg.dat) STELAIS). These words in 3:230 now much further emphasise reading 3:225 KAI MOUSES MENTOI DELOI having originally written KAI MOUSES AMEN DELOI, apparently by Philo himself. This is, importantly, here followed by interpretation of Chemosh traditions in 3:231-2.

Philo of Alexandria writes comprehensive treatise concerning rewards and punishments in the De Praemiis et Poenis. Philo here interprets histories of different individuals in Bible, noticing in their histories rewards given to them. Philo in this treatise comments histories of numerous Biblical individuals, so that this book De Praemiis et Poenis is important record of Philo’s manner of interpreting histories of different Biblical persons. First Philo interprets histories of Enos, Enoch and Noah, and thereafter Philo comments the histories of Abraham, Isaac and Jacob. This Book is especially important for describing Philo’s interpretation that Abraham is symbol of taught individual, Isaac symbolises the one self-taught, and Jacob symbolises practiser. Philo commences discussing Jacob’s progressing in Praem 36 TRITOS O ASKETES TELEIOUTAI LAMBANON GERAS EKSAIRETON ORASIN THEOU Thus Philo notices third instance of this discussion being concerned with the Practiser attaining to perfection in his attaining to vision of God, this being his splendid reward. Philo commences in Praem 37 writing that KATAMUSAS OUN TO TES PSUKHES OMMA TON EMPROSTHEN AIONA (cf. AMONA) TOIS SUNEKHESIN ATHLOIS MOGIS ERKSATO DIOIGNUSTHAI KAI TEN EPISKIASASAN DIAKRINEIN KAI APOBALLEIN AKHLUN This text in currently preserved Mss. of Philo reads TON EMPROSTHEN AIONA, this referring to former times (trl. Colson in LCL VIII “In his former years the eyes of his soul had been closed...”)- but noticing this Hellenistic Egyptian text to be description of vision of deity, clearly is called for reading this acc. as TON EMPROSTHEN AMONA, this noticing the (vision or statue) of Amon that is in front of the visionary. However, otherwise the text is possible description of mystical vision of deity, comprehended by Colson in words “In his former years the eyes of his soul had been closed, but by means of continuous striving he began though slowly to open them and break up and throw off the mist which overshadowed him” Now, considering the reading TON EMPROSTHEN AMONA mostly preserves the meaning stated by Colson, although specifying this vision being vision of deity; thus is found that Even if eyes of his soul were closed, by means of continuous striving he began though slowly to open them and to recognise (DIAKRINEIN) that shadowing statue of Amon in front of him (DIAKRINEIN TEN EPISKIASASAN, TON EMPROSTHEN AMONA), he began so to throw off the mist (translation of Praem 37 by Pasi K. Pohjala 2010, slightly modifying Colson’s translation in LCL). Here recognising reading TON EMPROSTHEN AMONA thus reveals interesting description in some Temple of Amon in Hellenistic Egypt. This is actually coherent and detailed description of vision of deity Amon in Hellenistic Egypt. This reading is here SPECIFICALLY motivated, because this text of Praem 36-46 explicit attempts to describe mystical vision of godhead; THIS emphasises here finding references to Egyptian deity Amon. Philo here describes vision of Jacob the practiser who reached to perfection through practise (detailed discussed by Volker), so that we may with complete SURETY assign the reading of TON EMPROSTHEN AIONA to Philo himself, not to some later copyist attempting to cover over questioned readings- but likewise it is completely evident that in writing these descriptions Philo of Alexandria now is quoting some Hellenistic Egyptian mystical tradition of vision of godhead Amon. Philo describes further this vision in Praem 37 noticing KATHAROTERA GAR AITHEROS ASOMATOS EKSAIFNES EPILAMPSASA AUGE TON NOETON KOSMON ANEFESEN ENIOKHOUMENON O D’ ENIOKHOS AKRATO FEGGEI PERILAMPOMENOS EN KUKLO DUSORATOS KAI DUSTOPASTOS EN (imperf) TAIS MARMARUGAIS TES OPSEOS AMUDROUMENES Well known this description is one very difficult Philonic description of mystical visions, discussed also by Goodwin, and comprehended For a beam purer than ether and incorporeal suddenly shone upon him and revealed the conceptual world ruled by its charioteer. That charioteer, ringed as he was with beams of undiluted light, was beyond his sight or conjecture, for the eye was darkened by the dazzling beams (thus translation of Colson in LCL VIII that reasonably well here presents this difficult Philonic description of that mystical vision). For the current discussion concerning KUBERNETES and ENIOKHOS is here clearly important this Philonic statement of this ENIOKHOS charioteer being all round lighted by undiluted light. In the Praem 37 this statement is preceded by noticing vision of AMON, and some later Philo then continues writing of KUBERNETES and OIAKS. (Already before the Praem 34 makes such comparison, writing of TI ME KATH’ HEDONEN IDIAN SUMBEBEKEN, ALL’ EI TROPON EUNOMOU POLEOS O KOSMOS ENIOKHEITAI TE KAI KUBERNATAI SOTERIOS). These recall also, of course, descriptions of sun and sun light. Mystical vision of god is one very difficult description, here specified OUKHI TES O ESTIN EMFAINOUSES ALLA TES OTI ESTIN; “yet the vision only showed that He is, not what He is” (trl Colson). We shall here remember that Philo of Alexandria is Jewish writer interpreting the Biblical writings in context of Hellenistic culture and philosophy- noticing this, is it likewise important to notice that here Philo is apparently quoting and slightly modifying some Hellenistic Egyptian description of vision of godhead Amon. Furthermore, Praem 40 writes that “For this which is better than the good, more venerable than the monad, purer than the unit, cannot be discerned by anyone else; to God alone is it permitted to apprehend God” (translation of Colson) This continues discussion of vision of deity, and also here Philo of Alexandria apparently quotes some famous statements of ancient religion of Amon in Hellenistic times; this statement writes DIOTI MONO (sg.dat) THEMIS AUTO (sg.dat) UF’ EAUTOU KATALAMBANESTHAI But reading here DIOTI AMONO (sg.dat) THEMIS AUTO (sg.dat) UF’ EAUTOU KATALAMBANESTHAI, emphasising that to Amon himself is permitted to apprehend himself, also this reconstructed statement describing possible audience of divine vision. Apparently Philo of Alexandria also here quotes well known statement of religion of Amon, modifying statement slightly for the context of writing of Biblical interpretations. Importantly, Praem 41 notices here having imagination concerning TON POIETEN KAI HEGEMONA TOU PANTOS. Philo then writes in Praem 41 detailed proof for God’s existence, proof of design. Some words in this often occurring argument are now especially notable, writing of ETI DE KAI PANTOION ZOON ANAPLEON EPI D’ AUTES ANAKEKHUMENA PELAGE KAI LIMNAS KAI POTAMOUS AUTHIGENEIS TE KAI KHEIMARROUS- this notices different seas, lakes and rivers upon earth and there sailing living beings of all kinds (PLEO does notice sailing on a ship, thus even Noah traditions slightly are echoed, Praem 44 writes ALLA PAR’ AUTOU MONOU (cf. AMONOU) METAKLETHEIS TEN IDIAN HUPARKSIN ANAFENAI (of ANAFAINO) THELESANTOS IKETE. POS D’ E PROSBOLE GEGONEN AKSION DIA TINOS EIKONOS IDEIN. TON AISTHETON TOUTON HELION ME ETERO (sg. dat) TINI THEOROUMEN E HELIO…TON AUTON DE TROPON KAI O THEOS EAUTOU FEGGOS ON (part. EINAI) DI’ AUTOU MONOU THEOREITAI (cf. DI’ AUTOU, AMONOU, THEOREITAI). This is among scholars of Philo’s literature famous description of vision of deity, and remembering that Philo is writing in culture of Hellenistic Egypt, finding in this light vision some important notices of vision of deity Amon is now clear. Here commencing statement writes some truly notorious details, so that now translation of Colson is specially noticed “but at the summons of Him alone who has willed to reveal His existence as a person to the suppliant”. The translating of TEN IDIAN HUPARKSIN involves many central ideas of Western (Christian) metaphysics and ontology and thus is in the current study followed Translation Colson in order to emphasise the effort of finding here reference to AMON in words ALLA PAR’ AUTOU AMONOU METAKLETHEIS TEN IDIAN HUPARKSIN ANAFENAI THELESANTOS IKETE that is now rendered “but at the summons of Amon himself who has willed to reveal His (Amon’s) existence as a person to the suppliant”. It is clear that this statement was by Philo quoted from Egyptian religion of Amon; but it is questionable if the rendering of TEN IDIAN HUPARKSIN according to Western metaphysical tradition can be at all ascribed to deity Amon of Egyptian religion in Hellenistic times. Importantly, also here clear mention of deity Amon can be reconstructed. This statement then in Praem 46 famously concludes ALETHEIAN DE METIASIN OI TON THEON THEO (sg.dat) FANTASIOTHENTES, FOTI FOS. These descriptions of progress of practiser Jacob towards perfection notice important tradition of vision of deity, clearly by Philo of Alexandria quoted from religion of Amon in Hellenistic Egypt. Philo finds that these describe the main prize coming to the practiser Jacob, and commences in Praem 47 discussion of smaller prizes for this practiser Jacob. The Praem 51 writes in this discussion TES DIANOIAS EUTHIKSIAIS KAI EUSKOPOIS (NAH!!) EPIBOLAIS PROSAGOUMENES EN AIS (pl.dat) APONOS (cf. AMONOS gen) EURISKEI TA ZETOUMENA, KATHAPER HUPOBOLEOS ENDOTHEN HUPEKHOUNTOS E GAR SUNTOMOS TON APOROUMENON EURESIS KHARTON. TO (sg.dat) DE DI’ ASKESEOS PERIPOIESAMENO FRONESIN ORASIS. “The mind exults in the facility of its apprehension and the felicity of the processes by which it discovers what it seeks without labour as though dictated by an inward prompter. For to find the solution of difficulties quickly must bring joy” (Translation Colson in LCL). Slight change in Mss of M and P now reconstructs also in this statement tradition of Egyptian Amon religion and results in reading EN AIS (pl.dat) AMONOS EURISKEI TA ZETOUMENA, this specifying that what was found was something concerning Amon (sg. gen), this being in THIS context well similar with earlier noticed apparent traditions of seeing deity Amon in Praem 37, especially there reconstructing seeing with eyes TON EMPROSTHEN AMONA. These traditions concerning Practiser Jacob and his progress towards perfection now importantly preserve apparent traditions from cult of Amon in Hellenistic Egypt. These traditions also notice in Praem 37-38 such vision of deity described in terms of charioteer ENIOKHOS, his appearance in vision full of light. Thus it is here notably important that Philo here writes also concerning the KUBERNETES, so writing here in Praem 51 META GAR TON EN NEOTETI PRAKTIKON BION O EN GERA THEORETIKOS BIOS ARISTOS KAI HIEROTATOS ON OIA KUBERNETEN PARAPEMPSAS EPI PRUMNAN O THEOS ENEKHEIRISE TOUS OIAKAS OS IKANO PEDALIOUKHEIN TA EPIGEIA KHORIS GAR THEORIAS EPISTEMONIKES OUDEN TON PRATTOMENON KALON This statement notices O THEORETIKOS BIOS...ON (sg.acc) OIA KUBERNETEN PARAPEMPSAS O THEOS EPI PRUMNAN ENEKHEIRISE TOUS OIAKAS OS IKANO PEDALIOUKHEIN TA EPIGEIA; thus here Philo describes the Contemplative life (coming after the active life of youth) that God sent to the stern like the helmsman and that God entrusted to hands of this life the tiller for its being enough for steering mundane events. Thus also this writing notices KUBERNETES and OIAKS and PEDALIOUKHEIN. (Good comparison is also found in New Testament Gospels in the mythology of Storm at the sea where Mark 4:38 notices Jesus having been sleeping in the boat KAI AUTOS EN (imperf.) EN TE PRUMNE EPI TO PROSKEFALAION KATHEUDON, the Synoptic parallels in Matt 8 and Luke 8 are, however, silent of this detail. We also remember that concerning Jonah is written in Jonah 1:5 IONAS DE KATEBE EIS TEN KOILEN TOU PLOIOU KAI EKATHEUDEN KAI ERREGKHEN where that EIS TEN KOILEN has very specific meaning in the Book of Jonah, more detailed commented in the commentary and translation of Book of Jonah by the current Author Pasi K. Pohjala (2009)). Furthermore, this description writing of charioteers and light appearances of charioteers in Praem 36-37, is also important for comprehension of Praem 52 writing that O D’ ANER OUTOS TOUS HIEROUS AGONAS EKSES STEFANOTHEIS EKERUKHTHE LEGO DE HIEROUS OU TOUS PARA POLLOIS NOMIZOMENOUS Notable now are TOUS HIEROUS AGONAS- sacred contests, and KUBERNETES, PEDALIOUKHEIN and OIAKS. Also Praem 52 writes here concerning ANDREIA (sg.dat) DE THRASUTETA KAI DEILIAN; but this apparently refers to MITHRAS, courage ANDREIA and HELIOS, notably in this context of discussing the sacred contests, echoing especially sacred horse- races, sacred for Mithras, actualising Mithras Heliodromos. Also this detail notably echoes writings in Pap Mimaut.

The special character of these Philonic interpretations noticing helmsman and charioteer and their unmistakable and clear preserving Egyptian Amon traditions is especially emphasised studying some other Philonic discussions where ships and helmsman are noticed. Thus is emphasised that in these writings noticing helmsman and charioteer and details of Amon traditions, Philo clearly is recording some Hellenistic Egyptian religious Amon tradition- one important currently known source of such Egyptian Amon tradition being here already discussed, the PGM III. Thus we find Philonic discussion of ship and voyage in De Decalogo 13-14, but this discussion is apparently of different character than those previously noticed. Decal 14 thus writes of preparation for a voyage KATHAPER OI STELLOMENOI MAKRON PLOUN OUKH OTAN EPIBANTES TES NEOS APO LIMENOS EKSANAKHTHOSIN ARKHONTAI KATASKEUAZEIN ISTIA KAI PEDALIA KAI OIAKAS ALL’ ETI MENONTES EPI GES EKASTA TON SUNTEINONTON PROS PLOUN EUTREPIZONTAI Philo first notices that those starting a long sailing do not start to the sea immediately after embraked on the ship; rather, they start with providing sails and rudders and tillers- even, Amon; thus, while remaining shore, everything contributing to sailing is prepared. The Mss of Decal 14 read the list of preparations concluding ALL’ ETI MENONTES (MENO, part.). This MENONTES is, however, apparent later edition- comparison with preceding Philonic texts of seafare, captains, chariots and Amon makes clear to Readers this later editorial change of AMEN to participle MENONTES. Original list here written by Philo surely read ISTIA KAI PEDALIA KAI OIAKAS ALL’ETI AMEN that notices preparations for successful seafare having included providing on ship sails, rudders and tillers- and, of course, Amon; and this can include appropriate religious rituals to Amon praying for good seafare. This is substantially in coherence with central ideas of above discussed Philonic writings concerning seafare and charioteer and Amon and with the very usual Egyptian religious depicting deity Amon in solar bark. For obvious reasons, later churchly copyists did not wish to talk about famous and mighty Egyptian deity Amon having been thus important for ancient seafarers and therefore slightly changed this statement, writing instead of name AMON/AMEN the participle MENONTES that refers to situation when crew still is staying on harbour and making the preparations. This emphasises that Philo of Alexandria when writing of seafare so usually writes of Egyptian deity Amon. In this writing of De Decalogo, writing interpretation of the commadments of the decalogue, Philo now compares these preparations with situation of founding a settlement and giving laws to such settlement. Philo emphasises that such laws for cities and settlements are not composed when already having thus settled, rather he recommends that first are civic rules to be prepared and the future inhabitants are first to be trained in these rules according to which their life is to be governed prosperously, and Philo recommends the actual inhabiting to take place only thereafter ALL’ ETOIMASAMENOUS TOUS TES POLITEIAS KANONAS KAI ENASKETHENTAS OIS EMELLON OI DEMOI KUBERNASTHAI SOTERIOS TENIKAUTA EISOIKIZESTHAI This statement writes the KUBERNASTHAI, referring still to steering of ship, found in above studied Philonic texts and also in the here apparently important PGM III. Importantly, even writing interpretation of the Decalogue, Philo of Alexandria here apparently has noticed ancient Egyptian Amon tradition in describing preparations for successful seafare. This writing in De Decalogo 13-14 is, however, considerably different from above studied traditions in its not noticing charioteers and their directing chariots, neither are in this context of De Decalogo 13-14 Egyptian traditions clearly noticed- the above studied texts usually clearly interpreted some Biblical histories located in Egypt or discussing Egypt. Anyhow, this text Decal 13-14 is also important for its surely having originally noticed Amon in preparation for successful seafare.

Philo also writes of seafare in Specialibus Legibus 1:224-225 in interpreting Thanksofferings, TES AINESEOS. Philo here also compares unharmed life with a successful seafare APEMON KAI APTAISTOS ON KAI TO MAKRON TOU BIOU PELAGOS EUTHUNON EN EUDIA KAI GALENE PRAGMATON EPIPNEOUSES AEI KAT’ OIAKON EUPRAGIAS ANAGKAIOS OFEILEI TON KUBERNETEN THEON KAI ANOSON MEN SOTERIAN AZEMIOUS D’ OFELEIAS KAI SUNOLOS AMIGE KAKON TA AGATHA DOROUMENON HUMNOIS TE KAI EUDAIMONISMOIS KAI EUKHAIS THUSIAIS TE KAI TAIS ALLAIS EUKHARISTIAIS EUAGOS AMEIBESTHAI Philo here apparently quotes ancient Hellenistic Egyptian hymn to Amon the helmsman of a successful seafare- apparently here original Philonic source commenced with reference to AMON AMON (Mss. APEMON) KAI APTAISTOS ON KAI MAKRON TOU BIOU PELAGOS EUTHUNON EN EUDIA KAI GALENE PRAGMATON EPIPNEOUSES AEI KAT’ OIAKON EUPRAGIAS In this Hellenistic Egyptian eulogy of Amon Philo noticed that Amon is without stumbling, he sailed in straight course over the long sea of life amid the sunshine and calm of happy circumstances, with the breeze of prosperity ever behind the helm. Thus the thanksgiver has duty to requite god his pilot (TON KUBERNETEN THEON) who gives him safety untouched by disease, in general good unmixed with evil, he should requite god with hymns and benedictions and prayers and sacrifices and the other religious expressions of gratitude (translation of Colson in LCL VIII, slightly modified by noticing original Hellenistic Egyptian source for Philo, reading AMON comprehended as this successful helmsman of ship). Here Philo interprets Lev 7:11-12 OUTOS O NOMOS THUSIAS SOTERIOU EN PROSOISOUSIN KURIO (sg.dat) EAN MEN PERI AINESEOS PROSFERE AUTEN KAI PROSOISEI EPI TES THUSIAS TES AINESEOS. This Philonic adaptation of then surely famous Egyptian praise to Amon, successful helmsman of ship, is one further important attestation of then prevalent culture of Amon in Hellenistic Alexandria. Philo has clearly adapted this Egyptian eulogy of Amon in his interpretation of Thanksgiving offering in Lev 7. Interestingly, this ancient Egyptian eulogy of Amon notices his success in being helmsman- but this hymn does not notice charioteers and their doings, this constituting important difference with many above studied Philonic writings where doings of helmsman and charioteer were so centrally compared. Another very important difference to above studied Philonic writings is also that this context of Specialibus Legibus (The Special Laws) does not write specific interpretations of Biblical histories of Egypt- such were found in above studied writings. This context in Specialibus Legibus rather proceeds with interpreting commandments in Leviticus. It is, however, important that here Philo of Alexandria so apparently finds in his cultural context such special praise in Hellenistic cult of Amon and adapts this hymn to this context of writing interpretations of laws.

Greek translation of Proverbs 1:5 TONDE GAR AKOUSAS SOFOS SOFOTEROS ESTAI  DE NOEMON KUBERNESIN KTESETAI (cf. NOEMON, NAHUM)

Nahum 1:1-2

The book of Nahum begins in Hebrew Bible writing that MSA NJNWH SPR HZWN NHWM HALQSJ AL QNWA WNQM H’ This opening statement in this prophetic book notices importantly the name NHWM, vocalised NAHUM, and mentions the remarkable identification of this prophet being Elqeshaite, thus writing in NHWM HALQSJ. These names are very central for comprehension of the whole prophetic book of Nahum. This statement is complex indeed. Easily is found in this opening statement reference to Nabatean central deity QAUS, in this clear mention of AL QS AL (Qaus). This word is unmistakable reference to this Nabataean central deity QAUS, especially noticing Targumic translation of these words with NHWM DMBJT QWSJ where less is emphasised ALQSJ in style of reading of Hebrew Bible, Targum here more noticing the QWSJ with emphasis. For attentive Readers thus noticing QWSJ in Targumic translation unmistakably refers to Nabataean deity QAUS and emphasises in Hebrew Bible reading AL QS, denoting deity QAUS. References to Nabataean religion thus are centrally important for comprehending some stages of tradition of this Book, currently known as Book of Nahum. This clear noticing of Nabataean QAUS unmistakably in the writing of HEBREW Bible is notorious and emphasises comparisons of Israelite religion and religion of ancient Nabataean trade empire. Importantly, the formulation of Hebrew Bible also refers to attentive Readers also to Nabataean deity SHAI EL QAUM in writing of SJ AL QN, also this emphasising context of Nabataean culture and religion for comprehending Book of Nahum. Important Nabataean deities thus are noticed in beginning of this Book, this emphasising culture of Nabataea for comprehending this book. Much has been scholarly written concerning the Elqeshaites, usually comprehended to have been some special Jewish (or Jewish-Christian group) that in some distant history was more important and flourished although later was mostly assimilated in some mainstream Jewish or Christian culture (e.g. see M. Simon Verus Israel and works of Schneemelcher). But it is now interesting to notice that in the current usual Jewish liturgy is in prayers of Minchah for Shabbath and Festivals (MNHH LSBT WJWM TWB) often read before removing Torah from the Ark from Zohar Vayakhel (BRJK SMH..) where also is noticed LA YL ANS RHJZNA WLA YL BR ALHJN SMJKNA ALA BALHA DSMJA DHWA ALHA QSWT WAWRJTH QSWT WNBJAWHJ QSWT WMSGA LMYBD TBWN WQSWT. For comprehension of word QSWT Readers might refer e.g. to Jastrow 1429; but it is remarkable that in this currently usual Jewish Minchah liturgy thus is usually noticed ALHA QSWT. Even if this is comprehended to refer to true God or God of truth, this currently usually in Minchah liturgy read statement of ALHA QSWT, quoted from Zohar, is surely important for the here discussed Nahum 1:1 writing in Hebrew Bible NHWM HALQSJ, especially because Targum emphasises word QS writing here of NHWM DMBJT QWSJ. (Readers might also notice that in Minchah liturgy this recitation of BRJK SMH quoted from the Zohar is preceded by WJHJ BNSY HARN WJAMR MSH . Furthermore, this connection to current Minchah liturgy further notices the times- Minchah can be said in specifically regulated times after noon; thus noticing Minchah liturgy notices problems of reliably finding the time of noon, so that the Minchah can be prayed- and the noon being established with regard to solar movements, the Minchah liturgy has certain and regulated connections to time of noon, thus also to sun and progress of sun in the heavens. This notices some ancient discussions of astronomy and observations of heavens, especially the sun and is found by attentive Readers to have some relevance, however slight and small, with regard to the ancient Egyptian religious ideas of progress of solar bark of Amun-Re in the heavens. The Minchah liturgy being continuation of the Tamid service in the Temple, also considerations of Tamid liturgy are of some importance- the current study is study of Book of Nahum and its commentary and these interesting but large religious ideas here are to be noticed only in the extent that is centrally important for the main attempt of this study, study of Book of Nahum in its ancient translations and references to Book of Nahum by Ancient Interpreters; readers are thus encouraged to also read specialised literature concerning study of history of Jewish liturgy, especially history of Temple service Tamid and Minchah liturgy and rulings concerning the time of Minchah liturgy).

Furthermore, attentive Readers notice in the name Nahum certain unmistakable echoes to Egyptian religion. Well known this Book writes of Egyptian deity AMON also in Hebrew Bible, even if Translations usually comprehend this reference to Egyptian Amon in 3:8 with referring to some Egyptian city or town, e.g. Alexandria. Obviously it was for ancient Translators and interpreters found very difficult question noticing that (also) this Book included in canon of Holy Books would be clearly noticing Egyptian important deity Amon- thus was such mention of Amon in comprehensions hidden beneath interpretation of talking of some important Egyptian city- but the Hebrew text, also its vocalisation, unmistakably talks of Amon, Egyptian deity. Truly famous in Egyptian religion was comprehension of solar bark of Amon-Re, both day bark and night bark- thus was depicted the progress of sun in heavenly movements during night time and day time- and especially, this reference to solar bark, or more generally barks, boats and ferries, brings attentive Readers directly to the important and clear references to the very name Nahum- we remember that in daily life of Egypt Nile and transport along the river Nile was very central, thus much attention was devoted to noticing boats and barks, also in religious writings. It is now very important to remember that in Hebrew Bible is here clearly mentioned Nabataean deity SHAI EL QAUM who was especially famous Nabataean deity for protecting travellers, especially caravan travellers along desert routes- this has unmistakable reference to the clear fact that name Nahum in Egyptian context also clearly refers to context of travelling, travelling in boats and barks along river Nile. Attentive Readers thus find that reading Book of Nahum in Hebrew Bible, Greek and Aramaic translations becomes thus very interesting indeed. In Egyptian context, we know that steering oar was called HMW, and especially its gen formation thus was N HMW, clearly including clear parallel to name NHWM, Nahum in Hebrew Bible. Furthermore, ferryman was in ancient Egyptian called MHNTY that read backwards unmistakably also recalls name NHWM, Nahum- and also echoes name of steering oar, understandably. Importantly, ferryboat was by them called also MHNT that thus also contains reference to NHWM when read backwards. And also we remember Egyptian important deity KHNUM. In Egypt also was known deity NEHEMET-AWY, consort of THOTH; and recent excavations at Ashmunein have uncovered some sanctuaries devoted to this deity NEHEMET- AWY. Noticing this deity NEHEMET-AWY in current research is specially important because she was consort of THOTH (although less well known) who is associated with scribes and scribal activities; and in some Mss. of the Book of the Dead can be found depictions of Ibis-headed Thoth steering the solar bark of Ra, thus Ibis-headed THOTH doing exactly the activity of steering bark (solar bark) that appears in the current discussion of Book of Nahum to be of special importance because of words MHNTY for ferryman, N HMW being gen of steering oar, and MHNT denoting in old Egyptian ferryboat. The Book of Nahum in Hebrew Bible, Greek Bible and Aramaic translations much writes concerning waters and places of waters, so that such references to ferryboat and steering of ferryboat with steering oar become especially important. The Book, especially, writes in Nahum 3:8 concerning AMON and waters, that encourages attentive Readers to consider notices of waters and places of waters specifically in Egyptian context- thus also specifically considering also the name of prophet Nahum because of ancient Egyptian noticing of ferryman, ferryboat and steering oar with words apparently similar to name Nahum. (See e.g. the translation of T. G. Allen of The Book of the Dead, or Going Forth by Day and its comprehensive Index of names, epithets and subjects, and its vocabulary of Egyptian words, and also the older very important translation of The Book of the Dead by E. A. Wallis Budge and his well known Dictionary).

Targumic translation with emphasis begins this Book with words with noticing divination by cups and bowls, writing MTL KS DLWT LASQAH JT NJNWH, the commencing words MTL KS referring to KS cups and bowls and MTL noticing the cup divination TIL. Thus ideas of cups and cup divination are in this Book very important in ancient comprehension. (Hebrew Bible commences reading SPR HZWN NHWM where attentive Readers find also reference to SWP RHZ, sprinkling of bowls; also 1:2 in Hebrew Bible writes of BSWPH WBSYRH). This is important for comprehending the Nahum 1:2 writing in Hebrew Bible that AL QNWA WNQM H’ NQM H’ WBYL HMH NQM H’ LZRJW WNTWR HWA LAJBJW Readers now see thrice emphatically here written of NQM H’ where usually is seen reference to furious deity and his revenge. However, reading Hebrew text here NQ M, or NQ JM, is substantially motivated in this Nah 1:2 because immediately hereafter the Nah 1:3 writes of NQH words, stating in Hebrew Bible WNQH LA JNQH H’ BSWPH; the NQH word is fundamentally in ancient Semitic languages connected to descriptions of rituals of libation, pouring out, pouring libation (see BDB 667- and BDB 667f. also writes of Hebrew NQM word denoting divine avenge and vengeance). Because of the context of Hebrew Bible we thus are motivated to read in Hebrew Bible writing of 1:2 statements of NQ JM H’ NQ JM H’ and NQ JM H’ these referring to rituals of libation and thereby used containers- this is somewhat similar, of course, with Targumic emphasis on cup and bowl divinations in commencing with words MTL KS. The name AL QWNA in Hebrew Bible contains clear reference to Lekane water bowls in consonants LQN- and in this statement more specifically reference to SJ AL QWN, Nabataean deity Shai El Qaum. This statement in THIS book also refers to 2:3 that in Hebrew Bible notices BQQWM BQQWM, thus writing twice of BQ bottles and QWM- this emphasising that also here 1:2 thrice emphatically writing of NQM H’ should in THIS book be read specifically in context of containers- also this detail motivates in 1:2 reading thrice NQ JM H’ that refer to rituals of libation and thereby used vessels and containers. Targumic translation of these statements of Nah 1:2 writing of NQM H’ thrice further emphasises this comprehending, Targum writing notoriously here ALH DJJN WPWRYN JWJ MTPRY JWJ WSGJ HJLA QDMWHJ YTJD JWJ LATPRYA MSNAJ YMJH. Attentive Readers here notice Targumic rendering emphasising PRY words that refer to readers to Egyptian culture, especially to Egyptian Pharaoh- Readers here also find echoed famous detail of Egyptian culture PRY, RYAMS, NAJYM where is echoed Pharaoh, some of most famous Egyptian Pharaohs, the Ramesses (also cf. PRY words here in Targumic translation of 1:6 and 1:9). Notoriously, this Tragumic translation now also writes of prophet NHWM, Nahum, and here noticing references to Pharaoh Ramesses and NAJYM, similar to Nahum, this understandable especially considering usual later ideas (also of Hellenistic Egypt, and thereafter) comparing directing of mundane affairs of state- the special work of Egyptian Pharaohs- with directing ship with the steering oar of ship- also this emphasises name NHWM, Nahum, read in Egyptian context of discussing ships, ferries, their steering oars and ferrymen. This Targumic rendering of Nah 1:2 NQM H’ with references to PRY words makes it clear to Readers that also Targumic rendering saw important context of Book of Nahum in Egyptian culture and religion, the words PRY are in Biblical language so centrally and famously connected to Egyptian culture and Pharaohs ruling the Egypt. We have already now found that reading NQ JM H’ is here substantially motivated because of context of Hebrew Bible, this referring to rituals of libation and utensils and bowls used in rituals of libation. Thus it is notorious that we remember that the important Egyptian ritual of Opening of Mouth is in ancient Egyptian called WP R)) and that it is well known that crystal bowls and cups were important in this Egyptian ritual of opening of Mouth (this is important and delicate detail of ancient Egyptian writings and religion and Readers are advised to find appropriate detailed modern scholarly studies of this notorious detail). Targumic translators of Nah 1:2 here make unmistakable reference to ancient Egypt writing thus thrice the PRY for translating NQM words; and it is possible that ancient Targumic translators might have still knowingly made reference to Egyptian ancient ritual of Opening of Mouth, or that Targumic translators here might merely have written down some ancient tradition of comprehending Hebrew NQM with PRY, referring to Egyptian Opening of Mouth, even if such tradition merely been for Targumic Translators some ancient tradition scarcely comprehensible to them. With good grounds it is possible to make here meaningful comparison of NQH JM rituals of libation and utensils, bowls and cups, used in these rituals of libation, and ancient comprehending of NQM or NQ JM in Egyptian context with in terms of ritual of Opening of Mouth, WP R)), thus recorded and preserved in ancient Targumic translations of Book of Nahum. We see that in modern comprehensions PRY words, of course, refer to Egyptian Pharaoh and his ruling, but also PRY words do refer to uncovering (see J 1235) and in BDB 828 noticed meanings letting go, unbinding head (e.g. by removing turban)- these being relevant with regard to Egyptian ritual of Opening of Mouth.

Thus is arrived at New and Modernied Translation of Nahum 1:1-2 by Pasi K. Pohjala 2008 “Prophesy of Nineve, concerning counting (SPR)- visions (HZh), of Nahum the Elqeshaite. 1:2 God is God in LEKANE (LQN), such cleansed cleft of glass for waters (NQQ cleft of rock, NQJ clean), God for the cleansed cleft of glass for waters (NQM), for the increasings (YL) of the fiery (HMh) the cleansed cleft of glass, such is God, for such strengthening (ZR) in such container (NTWR esp cf. JWTR, joter increases esp in Qohelet) for this stone-vessel.”

NAHUM 1:3-4 Hebrew Bible writes in the Nahum 1:3-4 words H’ ARK APJM WGDWL KH WNQH LA JNQH H’ BSWPH WBSYRH DRKW WYNN ABQ RGLJW GWYR BJM WJBAHW WKL HNHRWT HHRJB AMLL BSN WKRML WPRH LBNWN AMLL Attentive Readers find this statement being concerned with waters and places of waters. Thus is noticed here BJM, in modern Translations noticed being reference to sea Jam. Thus attentive Readers notice also words WBSYRH and WKL HNHRWT in Hebrew writing, these finding in THIS book parallel especially in 2:7 writing in Hebrew Bible of SYRJ HNHRWT NPTHW WHHJKL NMWG, also these in modern Translations well noticed being some places of waters, thus e.g. the RSV translation writing here “the river gates are opened”. Further is important the Nahum 3:8 writing of Amon, that in Hebrew Bible writes of HTJTBJ MNA AMWN HJSBH BJARJM MJM SBJB LH ASR HJL JM MJM HWMTH, this statement concerning Amon noticing MJM waters and JM sea emphatically. Hebrew text of this Nahum 3:8 writing of Amon now notices HJSBH BJARJM MJM thus not noticing NHR word. Ancient translations here, importantly, see more connections. Targumic translation writes in 1:4 concerning KL NHRWWTA, thus referring to NHR word, similarly in 2:7 writing of NHR word thus following Hebrew text, writing in translating 2:7 of GSRJ NHRWTA ATPTHA and so also writing in translating 3:8 concerning DJTBA BJNJ NHRWTA MJA (ed. Sperber). So translate also Greek translations, writing in 1:4 concerning PANTAS TOUS POTAMOUS EKSEREMON, further translating 2:7 with words PULAI TON (pl gen) POTAMON DIENOIKHTHESAN and also in 3:8 writing of POTAMOS in words AMON E KATOIKOUSA EN POTAMOIS. Thus Greek translations so clearly write of POTAMOS and AMON, obviously the Egyptian deity AMON. Thus for comprehension of Nahum 1:3-4 is truly important to compare this 1:3-4 especially with Nahum 2:7 and 3:8; these texts write of places of waters (in Semitic texts concerning NHR and in Greek concerning POTAMOS) and thus lead attentive Readers to consider Amon, the Egyptian deity. The statement of WNQH LA JNQH H’ already above has been found important for comprehending Nahum 1:2 thrice repeating statement NQM H’ in writing WNQM H’ NQM H’ WBYL HMH NQM H’ LZRJW where reading NQ M, thus NQ JM, was found important- these statements writing of NQH libations and utensils used in libation (see here the commentary to Nahum 1:1-2). This text thus much writes of utensils and water containers and makes certain reference to Egyptian deity Amon, attentive Readers now notice here writing of KL HNHRWT in Hebrew Bible.

Attentive Reading now notices in this Nahum 1:4 writing of HHRJB AMLL BSN WKRML WPRH LBNWN AMLL This statement is notorious especially recognising this text being a prophetic text in Book of Nahum, Readers notice here the emphasised MLL, KR ML and concluding MLL. The ML and MLL words well known refer to utterances and messages and sayings, this being very important for comprehending this statement in this prophetic Book. Especially, Readers notice here LBNWNAMLL containing the MLL together with NAM, the neum, that usually refers to divine prophesies in OT prophetic Books; the MLL generally means to speak, utter, say (see BDB 576 where many further comparisons of ancient similar words are written). Thus attentive Readers notice words LBNWN, NAM and MLL reading Hebrew text- and these notice white-vessels (e.g. vessels of white glass or pure chrystal) conveying divine Neum prophesies in divine MLL utterances. Notorious is also beginning BA MLL remembering BBA words often denoting water reflections that, of course, often were comprehended to be conveying divine prophetic utterances. Targumic translation of this statement also notices the KL NHRWWTA thus also referring to the NHR word and KL word. Further is written of MHRJB ZDJ MTNN and attentive Readers here now find also MHR BZ DJMT NN where reference to Demut visual appearances well is comparable with BA (of BBA) in Hebrew writing, the MHR referring to their being keen and detailed, and BZ referring to Bozina vessels where, obviously, some Demut visions could be observed. In the proceeding of this commentary it becomes exceedingly clear that Nahum 1 writes descriptions of seeing methods, vessels and noetic state of the observer. Comparably, Greek translations of Nahum 1 emphasise the SUNTELEIA, divine appearances in prophetic divination. Readers surely are surprised to find such relatively clear list of vessels and empiristic method of observation in this Book of Nahum, especially noticing that here is emphatically written of NHR topic that so clearly in THIS book of Nahum specifies this writing being concerned with theology of EGYPTIAN AMON, thus generally ancient Egyptian religion and culture (or at least some form of this religion and culture recognised and preserved in sacred writings of this culture- we remember that Egyptian deity AMON was important deity in Egypt and thus more widely known in ancient cultures, for example, in Rabbat Ammon or by Ammonites near to Palestine). We thus find in this statement of Nahum 1:4 description of prophesies so, that method of prophesy is MLL (and PRH); visions or water reflections observed were BA/BBA reflections and SN doublings; further the vessel of observation is here the LBN white vessel (of white glass or crystal); and the KR ML indicates noetic status of understanding of such divine ML utterances.

The here studied writing of Nahum 1:3-4 now commences in Hebrew Bible stating H’ ARK APJM WGDWL KH These words, importantly, find parallel also in the Psalm 145:8 that traditionally commences the Minchah liturgy, both during weekdays and in Shabbath, where the Ps 145:8 writes HNWN WRHWM H’ ARK APJM WGDL HSD In this statement now are noticed the important words GDL, ARK and AP; and in the Psalm 145 very central topic is praise of divine GDL (e.g. 145:3 GDWL H’ WMHLL Meod, WLGDLTW AJN HQR, in the 145:6 the Psalmist emphasises WGDWLTK ASPRNH). The GDL is clearly connected to descriptions of greatness and so translates Targum with SGJ HJLA, in Greek clearly MEGALE E ISKHUS AUTOU. The ARK notices also ideas concerning magnitudes and lengths, so translated in Targumic MRHJQ that also notices something brought far, thus concerning extensive lengths. Greek writes of MAKROTHUMOS where the MAKROS also notices muchness (and cf. here importantly the Greek AKROS that is more describing spatial exensions, lengths and heights). These words ARK and GDL thus notice extensions and magnitudes and greatness clearly. For reading the Targumic translation JWJ MRHJQ RGZ WSGJ HJLA QDMWHJ it is notable that the Minchah Psalm 145 does write in 145:3 WLGDLTW AJN HQR DWR LDWR the HQR and SGJ for GDL constituting important parallel. Targumic translation of 1:3 emphasises divine mercifulness towards those who keep his Torah (WSLH LDTJBJN LAWRJTJH WLDLA TJBJN LA MZKJ).

The Nahum 1:3 concludes stating DRKW YNN ABQ RGLJW Concerning this statement it is important to notice Targumic translating in words WYNN AMJTTA KJBS QDMWHJ. The YNN thus is in Targumic translations and Hebrew text written, reference to YNN divination. Thus it is here specifically notorious that Targumic translations here write of AMJTTA KJBS; it is written in statement WYNN AMJTTA KJBS QDMWHJ DNZJP BJMA WMJBJW LJH (currently denoted 1:3-4). This notices YNN (often: cloud) and AMJTTA darkness or dense cloud (see Jastrow 76); but in THIS writing Readers consider now mention of AM word and BJMA, this especially remembering Nahum 3:8 emphasising AMON and words MJM and JM. The AMJTTA now in THIS writing notices AM and TT- clearly signifying some ancient tradition preserved in Targumic writing concerning Amon and Thoth and their doings concerning waters, BJMA. Attentive Readers notice that the NZP and NZJP notice to be angry, to rebuke (see Jastrow 892) and that especially ZYP notices being out of humour, being vexed and being enraged, this ZYP specifically referring also to situations of storm and storming (see BDB 277). Some considering of usual traditions of ancient Egyptian religion interestingly make such reference somewhat comprehensible. The Egyptian deity THOTH actually was importantly associated with giving breath to the deceased (importantly, the Spell 182 of Going Forth by Day specifically notices THOTH and giving breath). Importantly, Spell 161 of the Book of Dead describes releasing the four winds through openings of sky to bring breath to the deceased; and in some Egyptian papyri of Book of Dead after the New Kingdom appear figures of THOTH related to texts about the four winds (see in the Ancient Egyptian Book of Dead, p.116 and 190 and esp. 108 considering Spell 161 in the Going forth by Day and in coffins often appeared depictions of four figures of deity THOTH holding hieroglyphic sign for the sky on a pole). Thus in ancient Egyptian religion deity THOTH was importantly associated with four winds, important for giving breath for the deceased- and stormy sea is, of course, occurring due to blowing of strong winds. Attentive Readers also find in Minchah for Shabbath and Festivals that the commencing Psalm 145 is followed by WBA LZJWN where is, among other prayers, the role of mouth specially emphasised in words quoted from Isa 59:20-21 RHWJ ASR YLJK WDBRJ ASR SMTJ BPJK LA JMWSW MPJK WMPJK ZRYK WMPJ ZRY ZRYK AMR H’ MYTH WYD YLWM (in this quotation in WBA LZJWN also is written, enigmatically, WANJ ZAT BRJTJ AWTM; but Book of Isaiah is most difficult Biblical Book and readers are, therefore, urged to consult special literature and commentaries). This relatively usual Egyptian religious comprehension now makes more comprehensible Targumic AMJTTA KJBS QDMWHJ DNJZP BJMA where TT and DNZJP are noticed especially with noticing BJMA; THOTH was associated with winds and their stormy was observable on the sea. Also in Greek translation of Nahum 1:3 is found ATHOON OUK ATHOOSEI KURIOS where attentive Readers notice reference to THO-THO and thus in writing also noticing Egyptian AMON surely consider reference to Egyptian deity THOTH; it is of importance that Greek translations here write ATHOON OUK ATHOOSEI KURIOS EN SUNTELEIA, the SUNTELEIA being important topic in the whole Greek translation of Nahum 1 and denoting divine (visual) appearances in divinations. Attentive Readers find further interesting comparison in the Minchah Psalm 145: 5-6 NPLATJK ASJHH WYZWZ NWRAWTJK JAMRW The YZWZ is notoriously similar to some spelling of name Thoth and here followed by NWRA that recalls Nifal of RAH seeing and observing. Such word is also important with regard to Targumic translation of Nahum, 1:6 noticing KD ZY YLMA and the 2:7 writing of ZY and GSRJ NHRWTA. Nahum 1:3-4 is notorious statement concerning visions, visual appearances in divinations.

Thus is arrived at New and Modernised Translation of Pasi Pohjala 2008 of Nahum 1:3-4 “God makes lengthening (ARK) by the increases from waters (AP-JM) – it has magnifying power (GDL, KH) and it is cleansed (NQ) and for recitations (ANQ) for God, by uttermost words and by means of its being window (SYR) of ball-form (DR, thus seeing-place of ball form) thus it produces prophesies (YNN) being such place like bottle (A, BQ) for observations (RGL). 1:4 this is cavity that makes revelations (G, YR) by means of waters (BJM) even being itself dry, and the vessel of water-streams is such white glass cavity (HR) for the water-reflections (BA) and makes utterances (MLL) in doubles (SN); such understandable (KR) utterances and growths (PRH) from the white- vessel (LBN) are in the places of sayings”

NAHUM 1:5-6 In Hebrew Bible the statement in current numeration denoted Nahum 1:5-6 is written HRJM RYSW MMNW WHGBYWT HTMGGW WTSA HARZ MPNJW WTBL WKL JWSBJ BH LPNJ ZYMW MJ JYMWD WMJ JQWM BHRWN APW HMTW NTKH KAS WHZRJM MTZW MMNW Attentive Readers easily find this statement continuing traditions from religion of THOTH. Thus is found written in WHGBYWTHTMGGW where are consonants THT noticed; and further is also written here HMTWNTKH that also contains unmistakable reference to THOTH writing letters TWNT. Thus is in the HEBREW Bible here continued writing traditions of religion of THOTH, already the Nahum 1:3-4 having in this study been found to write traditions of THOTH. We remember, of course, that THOTH was Egyptian deity especially famously associated with scribes and culture of scribes, and also invention of hieroglyphs was usually in Egyptian religion ascribed to THOTH. Thus we accordingly remember the Soferim and their ancient fellows around the ancient Mediterranean cultures. Importantly, also the Aramaic Targumic translation records such references, translating this Nahum 1:5-6 in words (ed. Sperber) TWRJA ZYW MN QDMWHJ WRMTA ATPRQA WHRWBT ARYA MN QDMWHJ WTBL WKL DJTBJN BH AM KD ATGLJ BRHMTA LMJTN AWRJTA LYMJH KD ZY YLMA MN QDMWHJ BKJN KD JTGLJ BRGZ LATPRYA MSNAJ YMJH QDM PWRYNWTJH MN JQWM WMN JSWBR BABASWT RWGZJH HMTJH KAJSTA MMSJ WTNRJA ATPRQW MN QDMWHJ Attentive Readers in this Targumic translation of Nahum 1:5-6 easily find clear references to important Egyptian deities, also THOTH. Thus is name THOTH easily found in WRMTAATPRQA that translated those words in Hebrew Bible that were found to contain also reference to THOTH, the WHGBYWTHTMGGW. These details are apparently not due to Targumic attempt to follow somewhat the grammatical structures of the Hebrew text- indeed, words of Hebrew Bible containing clear reference to THOTH are now in Targum rendered with words that also contain CLEAR reference to name THOTH. Apparently, the culture of Soferim was very central in the time of these translators, and this is also important to notice when finding such notorious reference to name THOTH in the Aramaic translation of Book of Nahum. This translation might be considered to contain also references to name AMON, writing ZYWMN QDMWHJ and ARYA MN QDMWHJ, but for current translator PKP these references these possible references might more arise because of grammar of Aramaic and MN and thus these details seem more questionable. Finding in this Aramaic text reference to AMON is, however, specifically motivated because many other details in this Aramaic translation do write of Egypt and Egyptian deities and religion, and reference to AMON is found in the Hebrew text itself, in Nahum 3:8. Furthermore, these Aramaic statements, however, apparently write of observations and visions. TWRJA ZYW MN QDMWHJ writing the specially important TWR, this word noticing observations and making observations, also in OT histories of the Spies, and Targumic translation of ARZ with ARYA introduces the multiple meanings denoting land but also something that occurs and happens, more usual in later terminology (see e.g. Jastrow 124-5). Attentively reading this detail of Targumic translating of ARYA thus alerts Readers to notice that also Greek translation of Nahum 1 specifically writes of SUNTELEIA, visual occurrences and appearances, this supporting reading here this ARYA being reference to some visual occurrences. For Ancient interpreters every minute detail of Scriptures was of utmost importance; and we are now surely much more motivated to acknowledge that this Aramaic translation indeed does explicit mention name AMON here in two statements concerning visions and visual apparitions. Thus reading attentively this Aramaic TWRJA ZYW MN QDMWHJ WRMTA ATPRQA WHRWBT ARYA MN QDMWHJ Notices that in front of the Observer there was visual appearance (ARYAMN) of deity AMON; and that the observer was observing (TWR) in front of him appearing AMON. This comprehension is now found with special caution and restraint, but this comprehension is textually motivated and also motivated in Hebrew Bible writing of Amon in Nahum 3:8. (The usual comprehension of this text, of course, more emphasises that in front of deity the mountains were tottering and hills were breaking and desolation of earth in front of deity). This reading of this Aramaic statement is actually much established here also finding written KD ZY YLMA MN QDMWHJ BKJN KD JTGLJ BRGZ where is written AMN QDMWHJ and JTGLJ that specifically notices deity coming forth and revelation of deity, often comprehended in the Biblical theology- but attentive empiristic reading of THIS TEXT makes for readers clear now Targum referring to revelations of AMON, thrice writing AMN QDMWHJ. Establishing this detail of this Targumic translation we might be wondering why Aramaic Targumic translation thus makes clear references to visual appearances of deity AMON; and this is, obviously, an intriguing question indeed. Once more attentive Readers further remember the Minchah prayer that commences also currently with recitation of Psalm 145, now remembering especially the 145:6 WYZWZ NWRAWTJK where Nifal of RAH is unmistakably echoed; and here in Targumic translation these notices of appearance of AMON are connected to ZY words. This is clearly statement concerning special visual appearances in divination.

Attentive Readers here also find specific parallelism of these 1:5-6 with Nahum 3:14 in Hebrew Bible. Both 1:5-6 and 3:14 write concerning QWM and ZM. Both texts also emphasises BA and BH. Here is written of BHRWN and 3:14 writes of BHMR; and both texts write emphatically of MJ. Also is here written of HZRJM and 3:14 writes of HZQJ. Fire and fiery lamps are in both texts discussed. It is ALWAYS very important to commence interpretations of scriptures by first reading what that scriptural Book ITSELF says, also in its other statements; parallelism of Nahum 1:5-6 with Nahum 3:14 established in Hebrew text thus is surely very important. Thus it is notorious to find that actually the Nahum 3:14 also contains clear reference to Egyptian culture and religion, writing in Hebrew Bible that MJ MZWR SABJ LK HZQJ MBZRJK BAJ BTJT WRMS Attentive Readers easily find that Biblical name MZRJM here is twice echoed, the RMS echoing also name of important Egyptian pharaohs RAMESSES, and the TJT notably referring to Egyptian THOTH. Also this parallelism of Nahum 1:5-6 and 3:14 thus emphasises importance of reading 1:5-6 in context of Egyptian culture and religion, more specifically in Egyptian religion of THOTH. Once more in the current study of Book of Nahum it is now centrally important to remember that Egyptian deity THOTH was comprehended to have consort NEHEMET-AWY, even if this detail of Egyptian religion is currently less well known and only scarcely mentioned in scholarly writings. Religion of THOTH thus contains specifically references also to NEHEMET-AWY, consort of this deity THOTH- this detail, although currently scarcely mentioned, now makes quite comprehensible that actually in Hebrew Bible the Book of Nahum makes specific references to deity THOTH, and even more remarkably, that ancient Aramaic translations of Book of Nahum also make specific references of religion of Egyptian deity THOTH, deity especially associated with scribes, scribal activities and writing of hieroglyphs.

This writing of Nahum 1:5-6 thus is specifically describing divine appearances and apparitions in divinations. Details of these apparitions and methods of observation are also in these statements well described. The 1:6 commences with LPNJ ZYMW MJ JYMWD and concludes NTZJ MMNW, these emphasising in this 1:6 NJZ and NTZ that specifically echo the first word of this Book, HZWN. Targumic rendering is found in words QDM PWRYNWTJH MN JQWM; and Greek translation notices APO PROSOPOU. The Nezah is very important idea- especially because this text also writes of BHR and ZM; and this NZH generally refers to brilliancy, pureness, bright shining and activities of observer, being overseer or superintendent (see BDB 663- the Nezah is, furthermore important although very difficult concept), also referring to stirring, shaking and unsteadiness (see J 890-91), noticing also attitudes of observers. Notably, in the Minchah Psalm 145 is notoriously also found written in 145:6-7 WYZWZ NWRAWTJK JAMRW WGDWLTK ASPRNH ZKR where doings of observers and their giving report of their observing is noticed- and in this statement, importantly, is found ASPRNHZKR that includes NHZ. Readers also find that THOTH is here noticed in HMTW NTKH KAS that includes consonants TWNT, referring to THOTH, and noticing HM and AS clearly refer to fire and fiery lamps. So Readers find in Targumic translation HMTJH KAJSTA MMSJ WTNRJA ATPRQW MN QDMWHJ, here in Targumic translation TNRJA refers to rocks and flints (J 533) but Readers also notice writing of NR in this statement so much writing of fire and heat, HMTJH KAJSTA in Targumic words. Remembering the parallelism of Nahum 1:6 with 3:14 now further emphasises this finding 3:13 concluding AKLH AS where reference to KL vessels and AS fire is found (cf. Translation Pasi Pohjala 2008 here in 3:13 writing of “the form-giving vessels with fire-flame makes the instructions (HK, HNK)”). Targumic translation of 1:6 also writes KD JTGLJ BRGZ LATPRYA that is often comprehended referring to divine appearance in his fury- but noticing the letter N also in this Targumic statement is found reference to JTGLJ B NR GZ, referring to divine appearance in lamp of hewn material (GZ- e.g. of crystal- Targumic translation of 1:6 twice writes the PRY that recalls Egyptian ritual of opening of the mouth, whereby crystal cups and bowls were used). The writing of QWM is here in 1:6 specifically emphasised, in Hebrew text writing of MJ JYMWD WMJ JQWM BHR, the QWM in this Book being paralleled especially in Hebrew text writing of 1:2 thrice NQM H’ that in preceding study were found to be specifically connected with rituals of libation and utensils of libation, and the 2:3 writing of BQQWM BQQJM that also emphasises QM and water containers BQ, rather of style of bottles. Parallel to QM here is also found in Nahum 2:2 ZPH DRK HZQM where QM is with emphasis connected with ZPH and HZh visions and visioning. In the current statement the MJ is emphatically written referring to waters, MJ JYMWD WMJ JQWM. The QWM generally refers to rising and ascending and rising in height, magnifying, this being also clear in Targumic rendering of this notice in words MN JQWM WMN JSWBR BABASWT; the SBR generally notices making multitude and numerousness (also in method of shattering), this clarifying QWM with idea of numerousness and magnification. The ABASWT refers to offences and displeasure (see J page 2) but here written form BABASWT rather refers to attentive Readers to BBWAH referring to images and reflected images in waters (vocalised bab- see J 136). Attentive Readers of Targum here find easily references to MJ waters, BBA images reflected in waters, and to SBR making magnifications, and the QWM. Thus we easily find that Nahum 1:6 describes making visions with fiery lamps with QWM method (that is in whole Book of Nahum important and in Targumic translation of THIS text specified method of making magnified water reflections); thus is observer and his attitude described NZH observing and surprise. Thus is arrived at New and Modernised Translation of Pasi K. Pohjala 2008 of Nahum 1:6 “in front is the surprising (NZh) heaping of waters in their heaping, and the water is magnifying (QM) by means of the 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”

The Nahum 1:5 writes name THOTH in noticing WHGBYWTHTMGGW that directly notices this statement writing of lamps and their constitution. The GBY generally notices heights, hills and generally convex form (see BDB 148-149). This statement writes this GBY also writing of MGG; this detail is importantly in THIS book clearly paralleled in the 2:4 writing of MGN GBRJHW that notices MG and GBR, thus referring also to magnifications. Generally this statement is comprehended noticing that the hills melt (so e.g. RSV) but noticing the GBY with its more general meaning denoting some convex forms rather notices magical lamps of convex form made by melting, even by process of glass melting. Readers of Targumic translation find this translation commencing LBNN NTRW TWRJA ZYW MN QDMWHJ where Readers notice the NTRW that compared with TWRJA recalls the NR lamps, especially for thrice writing the letter N. Thus are noticed TSA HARZ MPNJW where the NSA, so usually denoting prophesies and prophesying, is so clearly written with PNJM that generally refers to faces and visual appearances; this statement thus specifically noticed prophesying and thereby occurring visual appearances, even “faces”. Importantly, here Targumic translation writes of ARYA MN QDMWHJ that already is found notoriously referring to visual appearances occurring in prophesy in front of the observer, specifically visual appearance of AMON- thus, indeed, writes Targumic translation here in Nah 1:5 of visual appearances of AMON in prophetic visioning. Thus is noticed further the concluding WTBL WKL JWSBJ BH where is also noticed the BBH visual reflected images and water reflections; and the JBL notices horns, especially ram horns, thus even ancient seeing tubes or “telescopes”; in the Greek translations is written here KAI ANESTALE E GE APO PROSOPOU AUTOU E SUMPASA KAI PANTES OI KATOIKOUNTES EN AUTE; attentive Readers also compare this with translation of Nahum 3:17 writing EKSELATO OS ATTELEBOS O SUMMIKTOS SOU OS AKRIS EPIBEBEKUIA EPI FRAGMON EN HEMERAIS PAGOUS O HELIOS ANETEILEN finding ANESTALE, ANETEILEN and ATTELEBOS. Thus are PN visual appearances here observed, appearing in MGG magical molten vessel; these visions occur in JRY revelations and this seeing is specified in comparing with terms of seeing in ancient seeing tube.

Thus is arrived to New and Modernised Translation of Pasi K. Pohjala 2008 of Nahum 1:5 “white-cavities of waters (HR) take curtain (JRY) from in front (MMNW) and these convex- instruments (GBY) made by melting (MGG thus, glass, cf. magic) of the earthly, give prophesy from the visions (PN) and the tube-looking (TBL of JBL, horn or seeing-tube, thus telescope) and vessel of making reflections”

NAHUM 1:7-9

In the Hebrew Bible this Nahum 1:7-9 writes that TWB H’ LMYWZ BJWM ZRH WJDY HSJ BW WBSTP YBR KLH JYSH MQWMH WAJBJW JRDP HSK MH THSBWN AL H’ KLH HWA YSH LA TQWM PYMJM ZRH This statement of Nahum 1:7-9 now clearly refers to the theme of festivals and festival times, thus are found here written of TWB and JWM, also currently referring to festival times. The Shabbath here is echoed in writing of the HSJBW WBSTP and THSBWN that contain references to Shabbath; and in this Book of Nahum this statement is currently denoted as 1:7, the seven referring often also to Shabbath, and this detail being of some importance at least describing some comprehension of later scholars who invented the currently used division of Biblical text- it is to be emphasised that this is not division of ancient origin- but these later scholars could also with such detail somewhat refer to THEIR understanding of this text and understanding of this text in the tradition they belonged to. The Targumic tradition here translating 1:7 emphasises writing of the TB writing that TB JWJ LJSRAL LASTMKA YLWHJ, thus Targumic translators keep the word TB, obviously thus of special importance to their comprehension and emphasise Israel noticing TB JWJ LJSRAL that is not supported in MT or Greek translations. Such TB now unmistakably could for Targumic translators refer also to religious festivals of Israel; they follow terminology of Hebrew Bible also translating 2:1 referring to religious festivals, writing here HGJ JHWDH HGK SLJMJ NDRK. It is truly important to notice that religious festivals actually are in this Book of Nahum very clearly referred to in Nahum 2:1 where Hebrew Bible writes concerning MSMJY SLWM HGJ JHWDH HGJK SLMJ NDRJK Current translations here translate this text with noticing religious festivals, e.g. the NRSV writing concerning “Celebrate your festivals o Judah, fulfill your vows”. These statements of Book of Nahum thus make clear connection with Judahite (and generally Israelite) religious festivals- thus it is specially important to read in the Nahum 1:7 the TWB and JWM and references to Shabbath being general descriptions of religious festivals, festival times and Shabbath. These details now substantially further motivate comparing the Book of Nahum with Minchah liturgy, both for the Minchah of Shabbath and festival times and also with Minchah of weekdays. But this clearly textually motivated remark now further recalls the important statement of Egyptian AMON in Nahum 3:7-8 where the Hebrew Bible writes words ABQS MNHMJM LK HTJTBJ MNA AMWN HJSBH BJARJM MJM SBJB LH Attentive Reading of this statement reveals truly notorious details. This statement in Hebrew Bible writes of AMON, the Egyptian important deity; and this name is preceded by TB and JM- this refers also to religious festivals. Furthermore, this statement writes clearly the consonants of name Nahum in writing of the MNHMJM- and similarly to the commencing statement of Nahum 1:1 this reference to name NAHUM now is preceded by letters QS that refer to QAUS, this notoriously in the HEBREW text of this Book of Nahum. The Nahum 1:1 writes concerning NHWM HAL QS AL and here is noticed AB QS MNHMJM and noticed also Egyptian AMON. Notoriously, such TB, thus even in echoes of JWM TB or the festival times in THIS book of Nahum thus are connected to Egyptian deity AMON. We remember, of course, that the time of Minchah liturgy is in detail ruled to be in certain time after the midday- this containing certain reference also to movements of sun in the heavens- and also Egyptians much in their religion considered proceeding of solar bark of Amon-Re and the time of midday. Also studying this statement it is now truly important to notice that also here Targumic translators much follow the terminology of Hebrew Bible, writing that AJKA ASKH DMNHMJN LJK HA AT TBA MALKSNDRJA RBTA DJTBA BJNJ NHRWTA MJA SHWR SHWR LH The comprehensive study of Nahum 3:7-8 is to be written later in this study, but already many important remarks can be here made. The Hebrew Bible writes here of QS followed by NHM word, referring to deity QAUS, better known in Nabataean religion, and importantly so writes here also Targumic translation of 3:7-8 writing KAAS and NHM. Hebrew text writes of TB and similarly here writes also Targumic translation writing TBA. Now Targumic translation makes further intriguing translation, translating AMON in Hebrew Bible with ALKSNDRJA RBTA; this statement might merely refer to ancient famous city Alexandria- but in THIS book we specifically shall remember that similar word is written in Hebrew text in beginning of this Book, in 1:1 where is written of NHWM HALKSJ- letters ALKS now constitute here unmistakable parallelism, referring in comprehensions of Hebrew text to Elqeshaites. The Elqeshaites might have according to tradition preserved by Targumic translators thus have been in THEIR time known as (some) Jewish living in Aleksandria- even after numerous pogroms (of which Philo and Books of Maccabees and much other literature so sadly attest) there were living numerous Jewish population in Alexandria. But further notorious detail is that Targumic translation thus renders with ALKS- word clear reference to Egyptian deity AMON here in Nahum 3:8.

This writing of Nahum 1:7-8 further contains notorious parallels with Nahum 3:17. Both writings consider JDY knowing, and write of MQWM. The 1:7 writes concerning TB and 3:17 writes of TPSRJK. The 1:7 writes of BJWM ZRH and 3:17 notices BJWM QRH. Further important detail in 3:17 is writing of GWB GWB HHWNJM BGDRWT. Thus attentive Readers consider further the details of this Nahum 1:7-8. The WJDY HSJ notices JDY knowing- and interestingly here notices the HSJ BW the HS (thoughts, ideas or that what is intelligible, although translating these texts should always be cautious against covertly introducing in words such Greek or especially Platonistic thoughts that reasonably might not have been intended by the ancient authors, even if later interpreters and translators might have seen in their language such connection. This includes subtle questions of attempting to be aware of some important philosophical contexts of modern words written in translation and making serious pondering of their appropriateness for reasonably and plausibly rendering main details of these ancient thoughts and statements). But here the Hebrew text writing of JDY HSJ BW undoubtedly writes something concerning knowledge JDY of ideas or thoughts HSJ or HSB- but once more, this is surely not to be comprehended with referring to Platonis EPISTEME that is so important for even current language concerning knowing, being developed in more empiristic Aristotelianism and much furthered by (often quite Platonistic) Church Fathers who specifically pondered the fundamental questions concerning revelation and knowledge. Here is to be studied the HERE written JDY HSJ BW- and surely these words somewhat notice knowing of some thoughts. We read also in 1:9 written MH THSBWN that contains HSB and also 1:8 concluding HSK. Furthermore, the 3:17 here writes of JDY that WLA NWDY MQWMW AJM. Targumic translation is specially important for comprehending these words, translating WGLJ QDMWHJ DRHJZJN YL MJMRJH BRGZ (cf B NR GZ); Targumic translation writes of GL revelation for Hebrew text writing of JDY, and the HS or HSB is in Targumic translation translated with referring to making sprinklings in divinations for appearing divine Memra in lamp of hewn material (esp. crystal bowl used as lamp, mostly filled with water for cooling with thin layer of oil floating on the surface of cooling water for nourishing the flame). This comprehension now notices that Targumic translators here translating JDY knowledge considered visual appearance of divine Memra in glass lamp. Also it is truly important to notice that Greek translation very comparably here consider visual appearances in divinations, writing here concerning SUNTELEIAN POIESETAI, thus also in 1:9 writing of SUNTELEIAN POIESETAI- these emphasising Greek comprehension of these statements writing of divine appearances SUNTELEIA- and this is very comparable to the Targumic writing of Memra, even noticing that Memra is difficult and very detailed concept. This text writes of knowing and knowledge JDY (with Semitic meaning of JDY) and connects this to visions and observing visions. Hebrew text writes here of BJWM ZRH where is now Zurot visual forms referred to; we also notice the parallel in Nahum 3:17 writing of BJWM QRH SMS where JWM is more connected to occurrence of sun like light, or even lamps. Further we notice here writing concerning MQWM in Hebrew Bible stating that KLH JYSH MQWMH that notices the Maqom and KL word that often also in this Book denotes vessels and utensils. Thus Readers specifically here remember the preceding very similar writing in 1:6 MJ QWM that was found to refer to QWM magnifying by MJ waters- also this being in accordance with here noticing KL and Maqom, vessel being place of waters; and it is of importance also that 1:6 thus writes of MJ JQWM BHR. But very similarly is found written also in the parallel 3:17 WLA NWDY MQWMW AJM where such MQWM is explicit connected to AJ-JM, place of waters. The TB is in this text noticed to consider also religious festivals, the JWM TB, and this TB much also describes the visual appearances in divination- the 1:6-7 writes in Targumic translation QDMWHJ TB JWJ that specifically connects this TB to QDM visual appearances in divination. Thus we find here written TWB H’ LMYWZ – and attentive Readers of THIS book surely compare this with Hebrew text writing in 3:11 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, intriguing writing concerning 1:7 TWB H’ LMYWZ 3:9 KWS YZMH 3:11 TB QSJ MYWZ These formulations now contain references to QS the Nabataean deity QAUS or in 1:7 referring to H’, obviously making comparisons of the strengthening YZ-YZH advises of these deities in their religions. The YZH advises and HSB thought are also compared in 1:11 writing MMK JZA HSB YL H’ RYH JYZ BLJYL, and here in 1:11 also Greek translations emphasise thoughts writing of LOGISMOS and LOGIZOMENOS. This writing thus considers visioning of zurot visual forms in vessel, specifically termed Maqom, and thereby attaining to good understanding- even knowledge- that is with the JDY denoted. Thus is arrived at New and Modernised Translation by Pasi K. Pohjala of this Nahum 1:7-8 “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) 1:8 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” NAHUM 1:7-9

In the Hebrew Bible this Nahum 1:7-9 writes that TWB H’ LMYWZ BJWM ZRH WJDY HSJ BW WBSTP YBR KLH JYSH MQWMH WAJBJW JRDP HSK MH THSBWN AL H’ KLH HWA YSH LA TQWM PYMJM ZRH This statement of Nahum 1:7-9 now clearly refers to the theme of festivals and festival times, thus are found here written of TWB and JWM, also currently referring to festival times. The Shabbath here is echoed in writing of the HSJBW WBSTP and THSBWN that contain references to Shabbath; and in this Book of Nahum this statement is currently denoted as 1:7, the seven referring often also to Shabbath, and this detail being of some importance at least describing some comprehension of later scholars who invented the currently used division of Biblical text- it is to be emphasised that this is not division of ancient origin- but these later scholars could also with such detail somewhat refer to THEIR understanding of this text and understanding of this text in the tradition they belonged to. The Targumic tradition here translating 1:7 emphasises writing of the TB writing that TB JWJ LJSRAL LASTMKA YLWHJ, thus Targumic translators keep the word TB, obviously thus of special importance to their comprehension and emphasise Israel noticing TB JWJ LJSRAL that is not supported in MT or Greek translations. Such TB now unmistakably could for Targumic translators refer also to religious festivals of Israel; they follow terminology of Hebrew Bible also translating 2:1 referring to religious festivals, writing here HGJ JHWDH HGK SLJMJ NDRK. It is truly important to notice that religious festivals actually are in this Book of Nahum very clearly referred to in Nahum 2:1 where Hebrew Bible writes concerning MSMJY SLWM HGJ JHWDH HGJK SLMJ NDRJK Current translations here translate this text with noticing religious festivals, e.g. the NRSV writing concerning “Celebrate your festivals o Judah, fulfill your vows”. These statements of Book of Nahum thus make clear connection with Judahite (and generally Israelite) religious festivals- thus it is specially important to read in the Nahum 1:7 the TWB and JWM and references to Shabbath being general descriptions of religious festivals, festival times and Shabbath. These details now substantially further motivate comparing the Book of Nahum with Minchah liturgy, both for the Minchah of Shabbath and festival times and also with Minchah of weekdays. But this clearly textually motivated remark now further recalls the important statement of Egyptian AMON in Nahum 3:7-8 where the Hebrew Bible writes words ABQS MNHMJM LK HTJTBJ MNA AMWN HJSBH BJARJM MJM SBJB LH Attentive Reading of this statement reveals truly notorious details. This statement in Hebrew Bible writes of AMON, the Egyptian important deity; and this name is preceded by TB and JM- this refers also to religious festivals. Furthermore, this statement writes clearly the consonants of name Nahum in writing of the MNHMJM- and similarly to the commencing statement of Nahum 1:1 this reference to name NAHUM now is preceded by letters QS that refer to QAUS, this notoriously in the HEBREW text of this Book of Nahum. The Nahum 1:1 writes concerning NHWM HAL QS AL and here is noticed AB QS MNHMJM and noticed also Egyptian AMON. Notoriously, such TB, thus even in echoes of JWM TB or the festival times in THIS book of Nahum thus are connected to Egyptian deity AMON. We remember, of course, that the time of Minchah liturgy is in detail ruled to be in certain time after the midday- this containing certain reference also to movements of sun in the heavens- and also Egyptians much in their religion considered proceeding of solar bark of Amon-Re and the time of midday. Also studying this statement it is now truly important to notice that also here Targumic translators much follow the terminology of Hebrew Bible, writing that AJKA ASKH DMNHMJN LJK HA AT TBA MALKSNDRJA RBTA DJTBA BJNJ NHRWTA MJA SHWR SHWR LH The comprehensive study of Nahum 3:7-8 is to be written later in this study, but already many important remarks can be here made. The Hebrew Bible writes here of QS followed by NHM word, referring to deity QAUS, better known in Nabataean religion, and importantly so writes here also Targumic translation of 3:7-8 writing KAAS and NHM. Hebrew text writes of TB and similarly here writes also Targumic translation writing TBA. Now Targumic translation makes further intriguing translation, translating AMON in Hebrew Bible with ALKSNDRJA RBTA; this statement might merely refer to ancient famous city Alexandria- but in THIS book we specifically shall remember that similar word is written in Hebrew text in beginning of this Book, in 1:1 where is written of NHWM HALKSJ- letters ALKS now constitute here unmistakable parallelism, referring in comprehensions of Hebrew text to Elqeshaites. The Elqeshaites might have according to tradition preserved by Targumic translators thus have been in THEIR time known as (some) Jewish living in Aleksandria- even after numerous pogroms (of which Philo and Books of Maccabees and much other literature so sadly attest) there were living numerous Jewish population in Alexandria. But further notorious detail is that Targumic translation thus renders with ALKS- word clear reference to Egyptian deity AMON here in Nahum 3:8.

This writing of Nahum 1:7-8 further contains notorious parallels with Nahum 3:17. Both writings consider JDY knowing, and write of MQWM. The 1:7 writes concerning TB and 3:17 writes of TPSRJK. The 1:7 writes of BJWM ZRH and 3:17 notices BJWM QRH. Further important detail in 3:17 is writing of GWB GWB HHWNJM BGDRWT. Thus attentive Readers consider further the details of this Nahum 1:7-8. The WJDY HSJ notices JDY knowing- and interestingly here notices the HSJ BW the HS (thoughts, ideas or that what is intelligible, although translating these texts should always be cautious against covertly introducing in words such Greek or especially Platonistic thoughts that reasonably might not have been intended by the ancient authors, even if later interpreters and translators might have seen in their language such connection. This includes subtle questions of attempting to be aware of some important philosophical contexts of modern words written in translation and making serious pondering of their appropriateness for reasonably and plausibly rendering main details of these ancient thoughts and statements). But here the Hebrew text writing of JDY HSJ BW undoubtedly writes something concerning knowledge JDY of ideas or thoughts HSJ or HSB- but once more, this is surely not to be comprehended with referring to Platonis EPISTEME that is so important for even current language concerning knowing, being developed in more empiristic Aristotelianism and much furthered by (often quite Platonistic) Church Fathers who specifically pondered the fundamental questions concerning revelation and knowledge. Here is to be studied the HERE written JDY HSJ BW- and surely these words somewhat notice knowing of some thoughts. We read also in 1:9 written MH THSBWN that contains HSB and also 1:8 concluding HSK. Furthermore, the 3:17 here writes of JDY that WLA NWDY MQWMW AJM. Targumic translation is specially important for comprehending these words, translating WGLJ QDMWHJ DRHJZJN YL MJMRJH BRGZ (cf B NR GZ); Targumic translation writes of GL revelation for Hebrew text writing of JDY, and the HS or HSB is in Targumic translation translated with referring to making sprinklings in divinations for appearing divine Memra in lamp of hewn material (esp. crystal bowl used as lamp, mostly filled with water for cooling with thin layer of oil floating on the surface of cooling water for nourishing the flame). This comprehension now notices that Targumic translators here translating JDY knowledge considered visual appearance of divine Memra in glass lamp. Also it is truly important to notice that Greek translation very comparably here consider visual appearances in divinations, writing here concerning SUNTELEIAN POIESETAI, thus also in 1:9 writing of SUNTELEIAN POIESETAI- these emphasising Greek comprehension of these statements writing of divine appearances SUNTELEIA- and this is very comparable to the Targumic writing of Memra, even noticing that Memra is difficult and very detailed concept. This text writes of knowing and knowledge JDY (with Semitic meaning of JDY) and connects this to visions and observing visions. Hebrew text writes here of BJWM ZRH where is now Zurot visual forms referred to; we also notice the parallel in Nahum 3:17 writing of BJWM QRH SMS where JWM is more connected to occurrence of sun like light, or even lamps. Further we notice here writing concerning MQWM in Hebrew Bible stating that KLH JYSH MQWMH that notices the Maqom and KL word that often also in this Book denotes vessels and utensils. Thus Readers specifically here remember the preceding very similar writing in 1:6 MJ QWM that was found to refer to QWM magnifying by MJ waters- also this being in accordance with here noticing KL and Maqom, vessel being place of waters; and it is of importance also that 1:6 thus writes of MJ JQWM BHR. But very similarly is found written also in the parallel 3:17 WLA NWDY MQWMW AJM where such MQWM is explicit connected to AJ-JM, place of waters. The TB is in this text noticed to consider also religious festivals, the JWM TB, and this TB much also describes the visual appearances in divination- the 1:6-7 writes in Targumic translation QDMWHJ TB JWJ that specifically connects this TB to QDM visual appearances in divination. Thus we find here written TWB H’ LMYWZ – and attentive Readers of THIS book surely compare this with Hebrew text writing in 3:11 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, intriguing writing concerning 1:7 TWB H’ LMYWZ 3:9 KWS YZMH 3:11 TB QSJ MYWZ These formulations now contain references to QS the Nabataean deity QAUS or in 1:7 referring to H’, obviously making comparisons of the strengthening YZ-YZH advises of these deities in their religions. The YZH advises and HSB thought are also compared in 1:11 writing MMK JZA HSB YL H’ RYH JYZ BLJYL, and here in 1:11 also Greek translations emphasise thoughts writing of LOGISMOS and LOGIZOMENOS. This writing thus considers visioning of zurot visual forms in vessel, specifically termed Maqom, and thereby attaining to good understanding- even knowledge- that is with the JDY denoted. Thus is arrived at New and Modernised Translation by Pasi K. Pohjala of this Nahum 1:7-8 “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) 1:8 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”

Nahum 1:9-11 In Hebrew Bible is Nahum 1:9-11 written in words MH THSBWN AL H’ KLH HWA YSH LA TQWM PYMJM ZRH KJ YD SJRJM SBKJM WKSBAM SBWAJM AKLW KQS JBS MLA MMK JZA HSB YL H’ RYH JYZ BLJYL This text writes HSB in THSBWN and JZA HSB and Readers here notice differently written THSBWN AL H’ and MMK JZA HSB YL H’ that is of importance. Also is here written concerning KL, importantly thus noticing H’ comparing with QAUS in statement H’ KLH HWA YSH and concerning deity QAUS writing here AKLW KQS. In this book so specifically writing concerning QAUS in Hebrew Bible, emphatically commencing HAL QS AL in 1:1 thus referring to deity QAUS, important Nabataean deity, in the text of Hebrew Bible. This comparison of doings of QAUS and H’ is emphasised by above noticed comparison of formulas writing of QAUS and H’ and noticing YWZ words- these important formulations found in the HEBREW text of Nahum 1:7, 3:9 and 3:11 have already been compared in concluding commenting above the Nahum 1:7-8. Here the Hebrew text more writes of QAUS and H’ although in Translations we do find also here important references to Egyptian religion and Egyptian deities. Here we notice also that also this statement concludes with such formulation, JYZ BLJYL. The KL words often refer to different vessels and utensils, this being important also here. Attentive Readers notice that descriptions of vessels and utensils here are emphasised in writing of SJRJM that notices bowls of water (according to the usual meaning). In these statements are discussed divination, especially divination by bowls and cups. This proves to be somewhat enigmatic statement, because thus are bowls and cups noticed and notoriously many words here are words that often describe making reflections and reflected visions, especially words BBA and YSS. Thus is attentive Reading here specially important. Readers of Targumic translations of this Nahum 1:9-11 specially notice the BZ words that usually are also translating this statement associated with ideas of stealing and theft (see J 152 for the often occurring meanings of BZ words)- but attentive Readers now remember the enigmatic BOZINA or BOZIZA in Zoharic language (thus relevant for comprehending BZ words appearing in Targumic translations), this word denoting an enigmatic lamp of adamantine darkness (or some enigmatic lamp). The Targumic translation here emphasises BZ words, the Hebrew text here rather emphasises KL words and SJRJM and KS cups, thus both texts actually refer to some mystical containers and utensils- also this comparison supports here reading Targumic BZ words specially regarding the BOZINA or BOZIZA in Zoharic language, a mysterious lamp that surely was some kind of container vessel. Actually such traditions are in Targumic translation clearly here noticed, 2:3-4 writing ARJ BZWNWN BZWZJN WQRWJ TWSBHTHWN TRJSJ GJBRJHWN MSMQJN GBRJ YBDJ QRBA LBKSKN ZHWRJTA BAJSTA PJJLJ This statement in Targumic translation notices BZN, BZZ and ZHWR splendour. Explicit this statement also refers to FIALAI bowls. Hebrew text itself writes of visions from lamps here in 2:5 MRAJHN KLPJDJM KBRQJM JRWZZW In the Hebrew Book of Nahum this statement now connects KL word with LPJDJM lamps, and these are connected with visual appearances; and Targum here translates with HZWJHWN KBYWRJN KBRQJN TRDJN, also Greek translation here clearly writes of visions from lamps in stating E ORASIS AUTON OS LAMPADES PUROS KAI OS ASTRAPAI DIATREKHOUSAI. The KL words in Nahum are specially written in descriptions of vessels and visions from vessels, bowls and cups. Greek translation here in 1:9-11 writes especially concerning divine visual manifestations in divinations, SUNTELEIAN AUTOS POIESETAI, the SUNTELEIA being important word in whole Nahum 1. Study of details of this text is important. The statements here concerning KL words are notable. Nahum 1:9 writes of KLH HWA YSH that is in Targum rendered with GMJRA HWA YTJD LATPRYA MNKWN. This statement in Targum contains important Egyptian reference writing of PRY that is with special emphasis written in beginning of translation of Nahum, the 1:2 emphasising such PRY words. These were in commentary of 1:2 specially comprehended referring to important Egyptian ritual of Opening of Mouth (wp r))) whereby crystal bowls were important. Notably, now studied statement 1:9-11 so specially writes of KL vessels and utensils, SJR bowls and KS cups- this emphasising writings here of cups and bowls. Importantly, the GMJRA HWA now renders the Hebrew KLH HWA YSH, and also in now noticed Targumic translation of 2:3-4 is clearly of vessels written and notoriously is here also mentioned GBR word twice. So was above also found that Hebrew text of 1:8 writes concerning KLH JYSH MQWMH also here writing of KLH and YSH; and also here is GMR word central in Targumic translations, here writing of WBHMA TQJPA GMJRA JYBJD where Targumic rendering with GMJRA is specifically connected to Tequfot visual appearances. Very importantly, Greek translations in 1:9 write of SUNTELEIAN AUTOS POIESETAI thus referring divine visual manifestations and appearances in rituals of bowl and cup divination, this SUNTELEIAN AUTOS POIESETAI now in Greek rendering Hebrew KLH HWA YSH and Targumic GMJRA HWA YTJD LATPRYA MNKWN. This KLH in Hebrew text thus is undoubtedly to be comprehended in discussions of vessels and utensils in bowl and cup divinations. Thus writes New and Modernised Translation of Pasi K. Pohjala 2008 here that “God, God with vessel-examination (KL) makes reflections (YS)” This is obviously profound statement concerning divination by bowls and cups, very important for comprehension of the whole Book of Nahum. The attentive Readers thus notice that YS or YSS thus is here describing divinations and visual appearances in divinations, and generally reflected visual appearances. Thus is further noticed in this statement the BBA words in writing of KSBAM SBWAJM AKLW KQS This statement writes of BAM and BWAJM and QAUS and KL word. Noticing that often BBA or BBH words notice visual reflections and images reflected on waters and water containers, this statement emphasising BA words notices reflected images and KL vessels. These are described in discussion concerning deity QAUS. Targumic translation here writes concerning WKMA DTYN BHMRA ATYJAWNWN SJZJAWNWN KMA DMSJZJA AJSTA BQSA JBJSA SGJ This Targumic rendering now importantly notices the NWN that is apparently here written referring to religion of fish- obviously writing some technical terms defined in then popular and well known religion of Atargatis. So is written here of NWN and ALSO is written here of SJZA that notices finishing and destruction but especially also noticing fins of fish and whale etc (see J 1567). Apparent references to cult of Atargatis, in the Targumic times widespread and very popular, are in Book of Nahum and its translations rare- for Book of Jonah references to religion of ATARGATIS actually are important. Now these references to NUNA fish and SJZA fish fin here are in Targumic language rendering BA-BBA words here written in Hebrew Bible. Observations of fish swimming in water containers and pools was important in religion of Atargatis, thereby were images reflected in waters meticulously observed. Importantly, rendering this Hebrew writing concerning BA and BBA the Targumic translators have been rendering with referring to observations of reflected images of fish in containers and pools, in somewhat technical terms. This emphasises here comparisons of YSH visual reflections and BBA visual reflections, the BBA more described in context of religion of QAUS. The Minchah liturgy is in this study often found of special importance, also the reading from Zohar Vayakhel before Torah is removed from the Ark, this reading notoriously beginning in this liturgy BRJK SMH DMRA YLMA BRJK KTRK WATRK Attentive Readers notice that in this recitation of BRJK SMH this beginning also notoriously contains letters TRK and ATRK where (with some simple permutations) are, notoriously, found letters ATRK –T, surprisingly much paralleling famous name Atargatis in THIS recitation of BRJK SMH; and this recitation also containing ALHA DSMJA DHWA ALHA QSWT WAWRJTH QSWT WNBJWHJ QSWT WMSGA LMYBD TBWN WQSWT. The beginning of this recitation notices thus clear reference to name ATARGATIS, very popular deity in the whole Mediterranean area in the time of Targumic translations; and we simply know to little concerning details of Nabataean religion to make very specifical comprehension for occurrence in this recitation of such reference to name Atargatis and notice of ALHA QSWT that refers to deity QAUS. Thus statement of Nahum 1:9-10 commences with referring to NHS divination, the Targumic translation especially here writing that MA ATWN HSJBJN QDM JWJ where also the NHS is written, the NHS divination being written with BJN comprehending and understanding; and Greek translation writes TI LOGIZESTHE EPI TON KURION, also 1:11 writing of LOGISMOS in Greek translation.

New and Modernised Translation of Nahum 1:9-10 by Pasi K. Pohjala 2008 “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 1:10 because the water-bowl (SR, JM) makes magnifications (YD), this container (SB) for waters, make cup-water-reflections (KS, BA) by this container (SB) of waters, the form-giving vessel (A-KL of the Awh, form, mark etc) being hardened dry vessel filled with water (MLA)”