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Quote by Nissim Amzallag

“From the earliest of times, production of metal from ore (a stone) in the furnace was interpreted as an act of creation of matter (this explains why metallurgists were generally considered as men with divine powers). Interestingly, the name Cain derives from the Semitic root (QN) that formerly referred to acts of creation. Accordingly, it is not surprising that Cain is the common name of the smelters in ancient Canaanite, and that Tubal-cain is regarded in the book of Genesis as 'the father of every smith' (Gen. 4.22). The Kenites (sons of Cain), a small tribe mentioned in the Bible, have been identified for a long time as the Canaanite copper metallurgists. Bringing together data from many biblical sources reveals that this small tribe originated from the land of Edom, and especially to the area of Bozrah-Sela-Punon, the homeland of the Canaanite copper metallurgy. (p. 393) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404”

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“An essential link between Yahweh and copper is suggested in the book of Zechariah, where the dwelling of the God of Israel is symbolized by two mountains of copper (Zech. 6.1-6). In his prophecies, Ezekiel describes a divine being as 'a man was there, whose appearance shone like copper' (Ezek. 40.3), and in another part of this book, Yahweh is even explicitly mentioned as being a smelter (Ezek. 22.20). A similar association is encountered in the book of Zechariah (Zech. 13.9). It is interesting to notice that these visions are not simple popular metaphors. Both Ezekiel and Zechariah described processes of metal purification (fractionation through melting for Ezekiel and cupellation for Zechariah), suggesting that the authors of these two books had a deep knowledge not only of Yahwistic traditions, but also of metallurgy. (p. 394) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404”

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“Extensive use of copper is made in the construction of the 'tabernacle of Yahweh' (Exod. 27) and the Jerusalem temple (1 Kgs 7). In the latter case, the entrance to the temple is described as being flanked by two large columns wholly made of copper (termed Boaz and Yakhin, 1 Kgs 7.15-22). These two bronze columns are not pillars supporting the roof [of] the Temple. Devoid of any architectural function, their presence should be considered as purely symbolic. By their outstanding dimensions (about 9 meters height and 2 meters in circumference), they were the most prominent symbol of the Temple. (pp. 394-395) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404”

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“Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3), where it is related that Moses is involved in the mission to deliver the sons of Israel from Egyptian tyranny. It is also stressed that Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19.13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff.&sup32; The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper.&sup33; Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact (matteh, the scepter) into melted copper (nahash, the serpent). It is interesting to notice that such a 'prodigy' (occuring not so far from the camp of Jethro the Kenite) happens after Moses threw his matteh on a hot source, the 'burning bush', which may be a poetic evocation of live charcoal. If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404 [32]: The term matteh is explicitly used to designate the wooden staff in Exod. 17.16-23. But the initial meaning is revealed in Isa. 10.15, when it is asked, 'Shall the axe vaunt itself over the one who wields it, or the saw magnify itself against the one who handles it? As if a rod should raise the one who lifts it up, or as of a staff should lift the one who is not wood!' It a matteh cannot be hung up without a wooden staff, it is clear that it is not the wooden staff itself but something that is fitted with it. Furthermore, in his lamentation about the destruction of Israel, Ezekiel mentions the fact that the staff supporting the matteh will burn and will provoke a qeyna (Ezek. 19.13-14), a term designating the smelting of copper (and by extension its melting). This strongly suggests that the matteh is a copper-scepter. In some cases, traces of wood have been found in the inner space of the scepter, confirming that such items were probably borne upon wooden staffs. [33]: The term nahash is also used to designate copper in languages closely related to Hebrew (Ugaritic, Aramaic, Arabic). In the book of Chronicles, the term nahash is used once to designate copper: Ir Nahash was a town founded by a descendant of Celoub (Caleb), a clan of metalworkers (1 Chron 4.11-12), so that it designates the town where copper was smelted or worked.”

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“Interesting evidence of the essential link between Yahweh and copper metallurgy is provided by the story of the first 'encounter' between Moses and Yahweh on Mt Horeb, near the 'burning bush' (Exod. 3)... ...Moses had to perform a 'prodigy' in order to demonstrate that he acts in the name of Yahweh (Exod. 4.5). This prodigy is depicted as the reversible transformation of a matteh into a nahash (Exod. 4.2-5). The term matteh is generally understood as designating a wood-made staff, but this meaning is probably secondary. From Isa. 10.15 and Ezek. 19-13-14 it appears that a matteh was formerly a copper scepter hung up on a wooden staff. The term nahash is generally translated as 'serpent'. However, the closeness existing in Hebrew between nahash ('serpent') and nehoshet ('copper') suggests that nahash may also designate copper. [The term nahash designates copper in Ugaritic, Aramaic, and Arabic. In 1 Chron. 4.11-12, Ir Nahash is founded by Caleb, a clan of metalworkers, and designates it as a place of copper smelting/working.] Accordingly, the prodigy performed 'in the name of Yahweh' becomes the transformation of a copper artifact...into melted copper. ...If the reversible matteh-nahash conversion is considered in the book of Exodus as a specific sign of Yahweh, this implies that this deity was intimately associated with copper melting, at least in the period prior to the Israelite Alliance. (pp. 395-396) (from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404)”

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“Correct spelling, correct punctuation, correct grammar. Hundreds of rules for itsy-bitsy people. No one could remember all that stuff and concentrate on what he was trying to write about. It was all table manners, not derived from any sense of kindness or decency or humanity, but originally from an egotistic desire to look like gentlemen and ladies. Gentlemen and ladies had good table manners and spoke and wrote grammatically. It was what identified one with the upper classes. In Montana, however, it didn’t have this effect at all. It identified one, instead, as a stuck-up Eastern ass.”

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Book:Zen and the Art of Motorcycle Maintenance: An Inquiry Into Values
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“The god of metallurgy generally appears as an outstanding deity. He is generally involved in the creation of the world and/or the creation of humans. The overwhelming importance of the god of metallurgy reflects the central role played by the copper smelters in the emergence of civilizations throughout the ancient world. (p. 397) (from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404)”

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“Even the names of the [metallurgic] deities worshiped were generally hidden and replaced by attributes, as we see with Tempt ('my lord'), Napir ('the great') or Kiririsha ('the great goddess'). A similar mystery is found in Elam and in South Canaan concerning the cult related to metallurgy. This mystery features the lack of figuration of the deity, which is common to Yahweh and to the Elamite god of metallurgy. (p. 398) (from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404)”

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“According to the books of Kings, a bronze serpent called Nehushtan was worshipped at Jerusalem until the reign of Hezekiah (2 Kgs 18.4). Since this cult of a bronze serpent is not explicitly condemned as idolatry by the author of the book of Kings, it is likely that it was related to the (former) cult of Yahweh. Furthermore, it is claimed in the book of Numbers that this bronze serpent was made by Moses 'in the name of Yahweh' (Num. 21.-8-9). (p. 399) (from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404)”

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“[Concerning the 'over-extended domain' of Yahweh:] It is very interesting to observe that, in the Bible, Yahweh is not exclusively linked to Israel. This point is clearly stressed in the book of Amos, where it is claimed: 'On that day...they may possess the remnant of Edom and all the nations who are called by my name, says the LORD who does this' (Amos 9.11-12). Indeed, it appears from many biblical sources that Yahweh also 'protects' the Canaanite alliances of Edom, Moab and Amon, sometimes against the political interest of the Israelite Alliance. [61] Even more intriguing is the special attention, in the book of Jeremiah, devoted to the far country of Elam: I [Yahweh] will terrify Elam before their enemies, and before those who seek their life; I will bring disaster upon them, my fierce anger, says the LORD. I will send the sword after them, until I have consumed them; and I will set my throne in Elam, and destroy their king and officials, says the LORD. But in the latter days I will restore the fortunes of Elam, says the LORD (Jer. 49.37-39). This oracle is amazingly similar to those devoted to Judah and Israel. Such a commitment concerning Elam suggests that the Elamites were also regarded here as a 'people of Yahweh'. In this case, however, one has to assume a homology (if not an identity) between Yahweh and Napir ('the great god'), the main deity of Elam, who was also the god of metallurgy. (pp. 401-402) (from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404) [61] It is especially mentioned that the Israelites cannot conquer the lands of Edom, Moab and Ammon, since Yahweh has given them forever to the sons of Esau (Deut. 2.5) and Lot (Deut. 2.9, 19). In Jer. 9.24-25, Edom, Moab and Ammon are considered together with Judah as the circumcised, the peoples of Yahweh. The Amos oracles against Amon, Moab, Damas or Edom (Amos 1 and 2) not only mention their 'cimres' against Judah and Israel, but also all the 'crimes' perpetrated between and among them in regard to Yahweh.”

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