The Book of Nahum Begins in Hebrew Bible Writing That

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 1:9-11 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)”

NAHUM 1:11-14

Nahum 1:11-14 is in Hebrew Bible written MMK JZA HSB YL H’ RYH JYZ BLJYL KH AMR H’ AM SLMJM WKN RBJM WKN NGWZW WYBR WYNTK LA AYNK YWD 13) WYTH ASBR MTHW MYLJK WMWSRTJK ANTQ WZWH YLJK H’ LA JZRY MSMK YWD MBJT ALHJK AKRJT PSL WMSKH ASJM QRBK KJ QLWT This text concludes the first chapter of Book of Nahum. Attentive Readers notices easily this text discussing in Hebrew Bible also deity THOTH, the important Egyptian deity. This continues and develops discussions of THOTH already found in 1:5-6. Especially important for reading this statement now is comparing with Targumic translation- attentive Readers notice remarkable detail that statements concerning THOTH here in Hebrew text are in Targumic translations rather translated referring to Nabataean DHUSHARES deity. Thus is in Hebrew writing here found WYTH ASBR MTHW that for attentive Readers notices specially deity THOTH with details of THIS statement. We remember that MTH word is formed of NTH that denotes stretching out, spreading out and extending; and the formation of MTH denotes staffs and rods and branches (see BDB 641). Hebrew Bible relatively often discusses staffs and rods, relatively often also comprehending these to be connected with some magical and miraculous powers. Very clearly such MTH rods are presented in Egyptian connection in Exodus 7 where are described the miraculous rods of Aaron, compared with miraculous rods of Egyptian magicians. Doings of Egyptian magicians are in Exodus 7:11-12 described WJQRA GM HPRYH LHKMJM WLMKSPJM WJYSW GM HM HRTMJ MZRJM BLHTJHM KN WJSLJKW AJS MTHW WJHJW LTNJNM Greek translation of Exod 7:11-12 now renders SUNEKALESEN DE FARAO TOUS SOFISTAS AIGUPTOU KAI TOUS FARMAKOUS KAI EPOIESAN KAI OI EPAOIDOI TON AIGUPTION TAIS FARMAKEIAIS OSAUTOS KAI ERRIPSAN EKASTOS TEN RABDON AUTOU KAI EGENONTO DRAKONTES We remember that especially Targumic translation of Book of Nahum notoriously often writes concerning PRY words, this attests later comprehension of Book of Nahum being emphatically connected with PRY; this word is often comprehended to denote judgement and ruling, but writing often PRY words in rendering 1:2, 1:6 and 1:9 Targumic translations thus knowingly write word that in tradition of Hebrew Bible so emphatically is connected to Egypt and discussions of Egypt. (During this study we already have seen many important reasons to compare such PRY words in Targumic translation with Egyptian important religious ritual of Opening of Mouth, WP R)), and thus finding notorious references to this Egyptian religious ritual and crystal bowls there used). Now we notice the words PRY and MTH in this text of Exod 7:11-12 that is in Hebrew Bible important description of Egypt and Egyptian magicians. We find now that Greek text writes in Nahum 1:11-14 words SUNTRIBO TEN RABDON AUTOU APO SOU; these contain important parallels with Greek translating of Exod 7:11-12 ERRIPSAN EKASTOS TEN RABDON, paralleling especially RABDOS and RIPTO and SUNTRIBO words. The EGENONTO DRAKONTES in Exod 7:12 is echoed in Nahum 1:13 writing word DIARREKSO (of REGNUMI). We notice echoes also in Greek renderings of Nahum 1:10 in words BROTHESETAI KAI OS KALAME where is noticed KALAME denoting some stick or rod and also BROTHESETAI, of BIBROSKO, denoting eating, thus noticing words for stick and eating- this notably echoes Greek translation in Exod 7:12 writing of KATEPIEN E PABDOS E AARON TAS EKEINON (pl gen) RABDOUS. This writing of sticks and rods in Nahum 1 thus is in ancient reading firmly seen connected to rods and sticks of Egyptian magician, this emphasising the often occurring PRY writing in Targumic translation of Nahum 1. The Hebrew Bible writing of WYTH ASBR MTHW thus is by ancient interpreters often comprehended in context of Egyptian magical rods and Egyptian magic – and thus reading of details of WYTH ASBR MTHW notices here the TH-TH that for attentive Readers clearly refers to Egyptian deity THOTH. Greek Bible translations notice in 1:11-12 ENANTIATADE and in 1:12 SETAIETI KAI NUN...RABDON that also for attentive reading contain references to THOTH and the magical rod. Thoth and magic thus is noticed in Hebrew Bible writing in Nahum 1:13- and this apparently continues such writing in Hebrew Bible writing in Nahum 1:5 already discussed reference to Egyptian THOTH and magic in words HGBYWTHTMGGW WTSA Thus reading Hebrew book of Nahum we encounter intriguing notices to Egyptian deity THOTH especially these references writing of Egyptian magic and THOTH. It is very important to emphasise that these details are not part of some mysterious knowledge achievable only to initiated- these details are open to EVERY reader of these ancient texts of Book of Nahum. Important thus is to read the texts attentively and believe our own reading and openly say what we actually find with our own reading in these ancient texts. Thus Readers with special attention read the Targumic translation of these texts. Thus is easily found that Targumic translation of 1:11 contains special formula MLJK MLJK MLK, after these words obviously in important place and emphasised specially is in Targumic translations written of DRSY that highly resembles DSRY that refers openly to DHUSHARA, important Nabataean deity. Thus we especially find further written in Targumic translations of 1:13 that WDSYBDTK WLA ASYBDNJK YWD, here written of DSY also referring to Dhushara. Here is in Targum written Shafel of YBD, the SYBD, the YBD importantly containing specific reference to Avoda cult and cultic religion. The Shafel of YBD especially notices to subject and to obligate and to pledge (see J 1608), the nouns denoting pledges and obligations; but the formation with D- reads DSYBD where Readers find reference to Avoda of Dhushara, cult of Dhushara. This word is in Targumic translations of Nahum also found in 3:14 MJA BZJRA KNWSJ LJK TQJPJ KRKK ASGA MRWA WSYBJDJ BTJNA ATQJPJ BNJNJK where is SYBD word specially found connected to MRA that notices, often, also deity, the Lord. Considering Targumic translations of Nahum 1:5 is further important- there for rendering the WHGBYWTHTMGGW WTSA HARZ MPNJW Targumic translations write concerning WRMTA ATPRQA WHRWBT ARYA MN QDMWHJ Here find attentive Readers reference to THOTH in letters TAAT, this not being due to grammtical structure of this sentence but constituting intentional reference to THOTH, and name Dhushara is also well echoed here in TARYA letters. With some attentive reading we thus easily find that Hebrew text of book of Nahum writes of THOTH and magic and that Targumic translations render these references by noticing Nabataean deity DHUSHARA. We remember, of course, that the book of Nahum in Hebrew text and in Targumic translations so specifically is concerned with deity QAUS and Elqeshaites. The current author Pasi K. Pohjala already has published 2010 extensive commentary of Book of Obadiah (Verre et Bible 6, third ed.) where also was Nabataean deity DHUSHARA noticed in Targumic translations. Thus was found Targumic reference to Dhushara appearing in form of falcon in bowl divinations, thus in Obadiah 3 RSY LBK ATYJK DAT DMJ LNSJRA DSRJ BSNJ KJPA BRWMA Importantly, in the Hebrew text of this Obadiah 2-3 is found HNH QTN NTTJK BGWJM BZWJ ATH MAD ZDWN LBK This writing in Hebrew text of Obadiah does write T-T and DZD that can contain reference to THOTH; alas, in the level of Hebrew text this is not so clear – but this IS actually more important for attempting understanding comprehensions of ancient Targumic translators. Even if Book of Obadiah itself scarcely is to be read much referring to Egyptian culture and religion, these textual references in Obad 2-3 of letters T-T and DZD could be far more important for ANCIENT TRANSLATORS of Targumic translation- THEY could in these letters T-T and DZD find substantial motivation for here so clearly rendering with notices of appearances of Nabataean deity DHUSHARA in divinations. These observations of Hebrew text and Aramaic translations thus substantially motivate seeing that for ancient Targumic translators of Bible the Nabataean deity DHUSHARA was comprehended to be identical or closely associated with Egyptian THOTH, especially in writing of Egyptian THOTH and magic.

Important further comprehension of this Nahum 1:11-14 is to be found considering this writing further in THIS book, finding further parallels, thus attentive Readers now notice Nahum 3:1-4. The Nahum 1:11-14 writes of GZ and 3:1-4 notices QZh word. The 1:11-14 emphasises the NTH in contexts of magic and also Nahum 3:1-4 writes concerning NHT. Words KN...KN are in 1:11-14 emphasised and QWL...QWL are centrally important in 3:1-4. But thus it is important to notice that 3:1-4 is notable text concerning magic, writing of KSPJM and notoriously are also the Merkavot here mentioned, whereas 1:11-14 more concerned magical rods and Egyptian magic, especially THOTH, although Hebrew text of 3:1-4 does not there reveal discussion of Egyptian magic and THOTH, neither does Aramaic Targumic translation thus emphasise finding notices of THOTH or Dhushares in 3:1-4. Both texts 1:11-14 and 3:1-4 contain textual similitudes and both are discussing ancient magical practises, but these practises are different magical practises. Attentive Readers now easily find that Nahum 1:12-13 specially is describing lamps and lamp divination, Targumic translation emphasising WKYN ATBR NJR YMMJA MZWRJKWN WHNQJKWN APSJK; attentive Readers find here references to NJR and MZWR- thus referring apparently to some Egyptian lamps, and also referring to Hanukka lamps, very important in Jewish religion. It is very important to notice that thus is MTHW (of NTH) in Hebrew scriptures thus rendered in Targum noticing the NJR lamp, this emphasises Targumic here noticing some special magical NJR lamp of Egyptian style vessel divination, compared with Hanukka lamps of Israelite religion. This writing thus emphasises vessels and lamp divination. In this book, parallels between 1:11-14 and 3:1-4 now are of more importance because the 3:1-4 does write of Merkavot chariots; in the 2:5 are described fiery visions from Merkavot, MRAJHWN KLPJDJM. Furthermore, the KN words are here emphasised, writing KN RBJM WKN NGWZW. This statement writing of KN in Hebrew Bible is in Targumic translation connected with cleverness and knowledge AM JHWN SLMJN BYJZA WSGJAJN BATMNJWTA Hebrew text writes here more concise AM SLMJM WKN RBJM WKN, Targumic noticing YJZA and ATMNJWTA referring to cleverness and knowledge, these details thus also finding the KN in context of intellect and comprehensions, thus referring more to KN truth. Notable are in Hebrew text also YN words, stating WYNTK LA AYNK YWD, thus are the YNN divinations noticed. The Greek translations notice here AKOE SOU OUK ENAKOUSTHESETAI ETI, but in THIS context is that AKOUO and AKOE connected to here in 1:12 written TADE LEGEI KURIOS KATARKHON HUDATON POLLON- thus are described divine speech and hearing to divine speech in prophesies. Here is notorious to read in Hebrew text concerning NGWZW WYBR in 1:12; Targumic translation is in words JGWZWN JT DGLT WJYBRWN JT PRT. In this book the PRT is importantly connected to the PRY words so emphatically written in Targumic translations of Nahum 1, thus connected with WP R)) Egyptian Opening of mouth whereby crystal vessels were used, thus noticing Ubbar containers and GZ hewn vessels.

Translation Pasi K. Pohjala 2008 of Nahum 1:12-13 “thus says God: if you have the completed from the water-pond (SLM) and truthful magnifications by waters and sure (KNN) from hewn stones (GZ) then the changes (YBR) and your divinations (YN) you vessel-examine (TKL) in the place of your divinations (YNN) with the magnifications (YD) 13) in that moment I will multiply (SBR) the stretching (NTH) of your increases (YL) such angelic works (SR) in midst of the vessel of straightness”

NAHUM 1:11 Hebrew Bible writes Nahum 1:11 with words MMK JZA HSB YL H’ RYH JYZ BLJYL This is concise statement according to currently followed division into verses, thus reading context of this statement is especially important. Targumic translations here write this context BQSA JBJSA SGJ MNJK NJNWH NPQ MLKA DHSJB YL YMJH DJWJ BJSA MLJK MJLK MLK How does it, then, occur that with particular help of QAUS something much (SGJ) comes from that what here is called Nineve; important is now to remember the notorious 2:9 that in Targumic translation that mostly follows Hebrew scriptures, writes WNJNWH KBJT KNJST MJA MJWMJ QDM HJA, this noticing Nineve being place of collecting waters (here the BJT KNJST is apparently notable because of direct reference also to institution of synagogue). The BSJ words in Targumic language often are also concerned with driving (see J 178-79) and thus connected with the central topic of this study, steering barks and chariots. Targumic statement here thus notices that with help of divination of QAUS there occur from Nineve- style water utensils plentiful guidance for directing and the following statement wishes that such ruler who thus considers directing folk of JWJ might rule. We know that often rulers and other dignitaries and more generally magicians in ancient world sought divine advise for directing events in bowl divinations, this statement is apparent Targumic record of such events. It is especially important to notice that thus are Nabataean deity QAUS and MLK ruler noticed- this is notoriously well in accordance with known Nabataean parlance where the deity QAUS usually is deity especially connected with ruler and ruling family. We notice in the Targumic translation of Nahum especial comparison of BS words and BJZ words, the BS words more noticing thus directing (directing path, guiding way) and BJZ words more noticing bowls and utensils. Reading Targumic translation is thus found a notorious description of bowl divination and finding advises with help of bowl divination. Hebrew text here writes concerning HSB and YZ advises, MMK JZA HSB YL H’ RYH JYZ BLJYL where HSB and YZ advises are noticed. The Targumic notable translation here noticing from QAUS coming advises concerning guiding is now in the book of Nahum importantly connected with many other statements concerning YZ advises and strengthening and QAUS, already listed in commenting 1:7 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; this writes of similar topic with these notices statements, although in Hebrew text mention of QAUS and YZ are in this context slightly far so that the statement does not become here listed even if discussing the same topic. Here the YZ advises are more concerned with procedures of divination and prophesy; and the HSB here noticed is more noticing the noetic status of the receiver; Greek translations notice here LOGISMOS for HSB and LOGIZOMENOS for JYZ, this emphasising both having been comprehended referring to information in divination, the LOGISMOS for HSB noticing more the noetic state. Attentive Readers notice in Targumic translations that Semitic HSB and Egyptian MAAT are notoriously compared, the 1:9 writing MA ATWN HSJBJN. Thus is arrived at New and Modernised Translation of Pasi K. Pohjala 2008 of Nah 1:11 that “from you visually is coming (JZA) the thoughts (HSB) the increasing by God, such observation (RY) for advise (YZ) produce of increases”

NAHUM 1:14 Many details of the Nahum 1:11-14 already are here discussed, this now to be completed with more detailed study of the 1:14. In Hebrew text this 1:14 writes that WZWH YLJK H’ LA JZRY MSMK YWD MBJT ALHJK AKRJT PSL WMSKH ASJM QRBK KJ QLWT This statement in Hebrew Bible now specially notices some sanctuary, denoted here BJT ALHJK, and there located statues and pictorial representations, denoted here PSL and MSKH. In this context it is specially important to notice that immediately hereafter the text writes of religious festivals, the 2:1 writing here concerning SLWM HGJ JHWDH HGJK SLMJ, thus importantly writing immediately after here noticing the sanctuary BJT ALHJK. These notices of PSL and MSKH now notice here pictorial representations and statues, and also 2:1 commences with emphatically noticing the Hinne that admonishes to visual observations. Thus it is also here truly important to read the whole context- the current division is later invention and is one important support for then established tradition of comprehending the text, although such division being foreign to the ancient text itself- thus every serious attempt to comprehend meaning of Hebrew text also necessarily questions often the currently used division of text into verses and chapters. Also here it is truly necessary to read te whole context here writing of holy sanctuary of a deity, BJT ALHJK, and then noticing the HGJ religious festivals. Targumic translation here comprehends reference to house of errors BJT TYWTK, specifying ASJZJ ZJLM WMTKA TMN. These might notice destruction of cultic statues, but attentive reading now notices the SJZJ also referring to fish fins, such appearing in ZLM shadowy like visions, thus especially in ancient cult of ATARGATIS- this reading is in Targum now importantly supported by Targumic translating beginning of this statement with referring to MLKA DATWR (usu. Assurian ruler) where also name ATARGATIS is importantly echoed, this being especially important noticing here spoken of some holy sanctuary and shadowy ALM visions of fish fins, these known to having been very important in cult of ATARGATIS. Thus notices also Hebrew text here writing of AKRJT that contains reference to KR bowls and there visioning. Targumic translation here also in 1:10 specially refers to cult of Atargatis, writing concerning WKMA DTYN BHMRA ATYJAWNWN SJZJAWNWN KMA DMSJZJA AJSTA, also here emphatically writing of KMA DTYN and SJZJA. We especially notice that such references in Targum to visioning in style practised in cult of Atargatis, SJZJ, in this Targumic translation of 1:10. These are important descriptions of prophetic visioning from bowls and utensils. Cult of ATARGATIS was in Targumic times very well known and specially widely spread in the whole Mediterranean area and also eastwards, also here thus importantly noticed.

Attentively reading is easily found parallel to the 1:14 especially in 3:17 that also is written in important conclusion. The Nahum 3:17 writes concerning MNZRJK KARBH WTPSRJK KGWB GWBJ HHWNJM BGDRWT BJWM QRH SMS ZRHH WNWDD WLA NWDY MQWMW AJM NMW RYJK MLK ASWR JSKNW ADJRJK. Ancient Targumic translators have emphasised such parallel writing also in translation of 1:14 also concerning MLKA DATWR. Paralleling now are also found ZRY MSMK YD in 1:14 and in 3:17 QRH SMS ZRHH WNWDD. The ZRY generally notices stretching (BDB ZRY II) and this is importantly compared with 3:17 SMS ZRHH where the ZRHH is more connected to lights and sun style lights, this echoing here written ZRY MSMK. The ZRY and lights also are noticed in Greek translations of 1:14 writing of ENTELEITAI HUPER SOU KURIOS OU SPARESETAI where also is seen similarity with translating 3:17 especially with words EN HEMERAIS PAGOUS O HELIOS ANETEILEN KAI AFELATO. Thus it is important especially consider lights and ZRY also in 1:14, thus in prophetic context. Thus is important statement JZRY MSMK YD where the ZRY...YD notices stretching more; and in THIS statement the MSMK is notable- the MSA (of NSA) usually notices prophesies and prophesying, also beginning the book of Nahum 1:1, the Hebrew commencing MSA NJNWH. This statement notices now ZRY...YD and refers to MSA and reference to commencing 1:1 writing of MSA NJNWH is now emphasised remembering that for ancient Readers NWN referred certainly to name Nineveh but also NWN denoting propagating and increasing and spreading (BDB 630), thus noticing comparisons in this Book of Nahum of MSA words and words often denoting stretching, NWN and ZRY. This Book apparently emphasises prophesies and descriptions of stretchings. Thus are noticed in 1:14 descriptions of MSA prophesies and ZRY stretchings. Thus is further compared here written words ASJM QBRK KJ QLWT in Hebrew writing and the 3:17 writing concerning KARBH TPSJRK KGWB GWBJ; easily now are found notices of Aruba windows and window style seeing instruments, SR bowls and GWB GWB that also refers to places containing water (see BDB 155)- the GWB GWB now compared with writing of QBRK in 1:14 emphasises with similitudes also here writing of hollows, even well defined utensils. Greek translation of 3:17 notices ATTELEBOS where attentive Readers find reference also to Greek LEBES water container. Thus is found AS- JM, water place where is fire, apparent description of ancient lamps, containers (often of glass) mostly filled with water for cooling and some film of oil floating on surface of water. The Nahum 1:14 notices concerning MSA prophesying and AS-JM water container where is fire; and thus is noticed ZRY stretching. Translation Pasi K. Pohjala 2008 ”and concerning your magnifications, God instructs you (ZW); do not make stretching (ZRY) in prophetical ideas (MSA) from yourself but increase (YD) from the House of your God, but I will cut off carved idol and molten image; and the fire-flame in the water pond of the thin water- container (QB) will give utterances”

NAHUM 2:6-11 The current study shall now proceed to commenting in detail one very important writing in the Book of Nahum, the Nahum 2:6-11. This writing contains, especially, one of the few currently scholarly widely agreed references to places of waters and containers of waters in Nahum 2:9; we find the scholarly widely agreed reference to water containers now reflected e.g. in RSV and NRSV translating this statement in words “Nineveh is like a pool whose waters run away” This statement and also many other statements in this Nahum 2:6-11 shall in this study be found notorious descriptions of places of waters, water containers and their functions. Now we especially during this detailed study of Nahum 2:6-11 encounter the very fundamental problem of reading of book of Nahum in its Hebrew text and ancient translations, we encounter questions concerning mentions of cult of Egyptian deity Amon. One of the popular discussions in scholarly seminars and advanced graduate seminars in Bible is, of course, search after the lost cult of Egyptian deity Amon. Bible tells abundantly concerning Israel’s sojourning in Egypt and notices so often Israel’s Exodus from Egypt being led by Moses, who was according to Biblical histories well educated in Egyptian royal house and successful. In the current religion, this is the very central celebration of Pesach, Exodus from Egypt. Egyptian matters are truly amply described in Old Testament, also in Hellenistic times there was important and numerous Jewish population in Alexandria, and even in the current Jewish religion remembrance of Exodus from Egypt is central theme in the Pesach. However, according to currently usual readings of Bible (such as RSV, NRSV, KJV etc) Bible we seldom would even mention the name of Egyptian deity AMON, the important Egyptian deity whose cult was central in Egyptian religion (especially cult of Amon-Ra) and thus Egyptian deity Amon absolutely surely was well known to Moses and to those Israelites who were at least to some degree educated in Egypt, and to all later somewhat educated writers and interpreters. But Bible, according to current comprehension, very very seldom even mentions name Amon, even if Amon was thus well known, famous and among some people, important and popular. Encountering this apparent dilemma is one of the popular enquiries of seminars of Bible- where is the religion of Amon lost in Biblical writings? This enquiry soon becomes enquiry of OUR method of reading Bible especially when referring to the numerous AMEN words in Bible, both in New and Old Testament. Thus is described somewhat the wondering of lost religion in Amon probably mentioned in Bible and noticed attempts to find traces of Amon religion especially studying the Amen- words in Old and New Testament. In the current study of Nahum, this is actualised especially studying Nahum 3:8 where name Amon is mentioned but that often is, leider, translated referring to some ancient Egyptian city even if substantial grounds do support reading 3:8 being clear reference to Egyptian deity AMON in Hebrew Bible. This enquiry will in the current study lead to finding clear references to cult of Amon and descriptions of cult of Amon in Book of Nahum and in its ancient interpretations and comments.

Targumic translation of Nahum 2:7 writes important words GSRJ NHRWTA ATPTHA WMLKA BHJKLJH ZY Importantly, here is noticed the GSRJ that notices bridges and ferries (see J 274), these connected with NHR notice ferries on river and their starting their journeys (PTH comprehended generally); and the ZY notices moving, shaking and agitating (see J 407), comparison with also here in Targumic translation of Nahum written SJZJ now notices fish fins and tails that apparently move and agitate water- thus with the ZY in this writing specially connected to moving and stirring waters with something like fish fin or fish tail, such as rudder or steering oar. This statement thus notices in Targum how ferries of rivers start their journeys, and ruler stirring waters with rudder (for steering). This is very important finding concerning Targumic translation of Nahum. Thus are further also noticed in Targumic translation notices such rudder steering by Amon in 1:5 ZYW MN QDMWHJ writing thus of ZY and YWMN, Amon 1:6 KD ZY YLMA MN QDMWHJ writing of ZY and AMN, the Amon, and KD vessel (see J for KD) 2:11 WNJQWS RKWBJN WZJWY HRZJN where is noticed ZY steering along channels (J 505) Importantly, in Midrash and Talmudim is attested word ZYTWT that apparently contains ZY and TWT, these referring obviously to THOTH and ZY rudder steering; and Sifre Deut knows that in Temple there also existed a manuscript called SPR ZYTWTJM- a book concerning (rudder) steering (see J 407; this word usually is translated youth, or student). And beginning of Genesis Rabbah notices AMWN (Amon) MWZNY, this referring to Prov 8:30. We remember that ZYD notices to step and to walk, and its hif construction notices causing to walk and directing walking. The ZYH in Biblical Hebrew notices to stoop, bend and incline (BDB 858) and these can also affect direction of movements; ZYN generally notices wandering and travelling (BDB 858). Importantly, in the Minchah prayer for Shabbath and festivals also ZY words is noticed in important statement, part of the Kedushah where is recited also from Ezekiel 3:12 words BRWK KBWD JHWH MMQWMW; after these words then are recited their rendering in Targum Jonathan in words WNTLTJ RWHA WSMYT BTRJ QL ZJY SGJA DMSBHJN WAMRJN BRJK JQRA DJHWH MATR BJT SKJNTH Aramaic translation of Nahum 2:7 noticing GSRJ NHRWTA ATPTHA WMLKA BHJKLJH ZY now notices the GSR ferries on rivers, this being important description for current notice of Nahum having been sacred steersman of holy solar bark of Amun-Re.

Attentive reading of Nahum 2:6-11 in Hebrew Bible easily notices to Readers numerous references to vessels and visions from vessels. Thus writes 2:10 KBD MKL KLJ HMDH; and 2:11 notices PNJ KLM (Kelim) QBZW PARWR; notoriously writes 2:5 of visions MRAJHN KLPJDJM KBRQJM; and so also noticed in description of Nineve style pond in 2:9 WNJNWH KBRKT MJM MJMJ HJA WHMH NSJM YMDW YMDW WAJN MPNH also noticing PNJM. Specially attentive reading concerning words denoting visions and observations thus is important. The Hebrew text of 2:7 writes SYRJ NHRWT NPTHW WHHJKL NMWG Here is noticed NP-THW of visions from containers, this specifying the NHRWT streams and SYRJ here occurring in meaning of window, this describing magical divinations in Temple.