Kabasu And Kaphar In The Scriptures, History, And Life

Kabasu and Kaphar* in scriptures, history, and life:

Throughout the scriptures there is a pattern which appears repeatedly, however, to the best of my knowledge - and the knowledge of those PhDs and MA’s with whom I have inquired - there are no books or papers written upon the subject pertaining to the pattern upon which I shall here-in attempt to elucidate. I call this pattern, “The Washing and Anointing Pattern” or “Kabasu and Kaphar.” This pattern is, in short, a pattern of three ("silentium")- three periods, repetition of a statement three times, three days/nights, something done or repeated three times; commandments given and/or a period of turmoil; reference to a symbolic fluid blood, water, semen/menstrual blood, oil, etc.; and blessings or covenants given/made. This pattern is evidentiary in the Book of Isaiah, chapter 22. Throughout the chapter Isaiah makes a statement about the state of Israel and repeats it three times (vs. 1-4, 5-9, and 10-13). Here he references tears three times (vs. 4, 5, and 12); water, or ditches, three times (vs. 9 and 11); and wine or drinking twice (a symbol for blood which is also referenced twice - vs. 2 and 13) (vs. 13). Thus the references to four of the symbolic symbols are repeated three times. So we have a reference to three 3 times: a repetition of a statement of lamentation three times, references to water in various forms three times, and references to blood and its symbol (wine) three times. Throughout these passages introducing the prophecy, Isaiah includes the prophecy of turmoil - then occurring, occurring previously, and that which will occur in futurity. Isaiah then proceeds to go on to a prophecy concerning the current treasurer of the kingdom, Shebna. Approaching Shebna at the Tomb of the Kings and prophesying that he (Shebna) shall soon enough be replaced by Eliakim. This reference to Shebna being replaced by Eliakim is the covenantal agreement. Incidentally, Eliakim means, literally, “Jehovah/God will raise up” - becoming a type and shadow of the Messiah Ben David. Again, another reference to this pattern is in Exodus 19. Here the Lord tells Moses to inform the people that He will be coming to speak with them. In vs. 11, the Lord tells the people that He shall appear to them on the third day (the first reference to three). Contained within this verse and those which surround it (vs. 4-15) are the references to three (vs. 14-15), promises of covenant and blessings (vs. 4-5), the turmoil (this is intimated throughout the entire chapter - when God tells Moses to inform the elders that they shall not let the Children of Israel into the mountain lest they be destroyed, God appears in the mountain amidst fire, smoke, and an earthquake, etc.), and the symbolic fluid: blood (sacrifice upon the altars - intimated but not explicit, seminal emission, and washing (the term here is Kabasu). For a reference in the New Testament we need only look at the Atoning sacrifice of Christ for multiple over layered reference: After instituting the Passover meal with His disciples - with its symbolic 3 (or 4 - depending) cups of wine - He passes with His disciples (excepting Judas) over the brook of Cedron, and into the garden called Gethsemane (meaning “wine press”). Here Christ prays the great intercessory prayer and sweats great drops of blood (a third reference to three). He finishes the prayer just as the guards come to arrest Him. Jesus is then judged (passes between Caiaphas, Pilate, and Herod), flogged, and a crown of thorns is placed upon His head. Finally, He is placed upon the cross, offered wine, bleeds profusely, and is pierced with the spear - where water and blood rush out. Here we can see that the Pattern is repeated multiple times (and this does not

even begin to delve into the specifics). There are many references to water, blood, oil, and wine (and, if we are to believe the Priory of Sion, we also would have semen). We have multiple periods of turmoil (most of which overlap one another, such as when Peter denies Christ three times before the cock crows even while Christ is being scrutinized by the Sanhedrin). Also, we have references to three layered throughout - such as the division of the Apostles (Judas left, the 8 separated, and the 3 a stones throw away from the 8 and Christ); the Prayer, the Crucifixion, and the Resurrection, etc. We also have our covenantal agreement along with the blessing provided - the sacrifice of the Pascal lambs even while, according to John, “the” Pascal lamb is slain for the “sins of the world.” Lastly, there is the story of Oedipus solving the Riddle of the Sphinx; a riddle which, if answered incorrectly, would result in the death of him (or her) who attempted to cross before it. The riddle contains our reference to three in historicity: What has 4 legs in the morning, two legs in the afternoon, and 3 legs in the evening? The answer: A man. A man in the morning of his life crawls on all fours, in the afternoon walks on two legs, and in the evening has two legs and a cane to assist. What was the Sphinx protecting? According to the Greeks, the Sphinx was protecting the city of Thebes; but, according to the Egyptians, the Sphinx would protect the entrance to the temple. What was the blessing which one would receive for solving the riddle? They would be allowed to enter the temple mount (in Egypt the city of Thebes was located south of the Valley of Kings and in Greece it (Thebes) was located at the base of Mt Olympus - mountains being an ancient symbol for temples and, thus, heaven). Finally, what was the symbolic fluid? Water. Both locations of Thebes were located near bodies of water which were important for the people - the Nile River and the Aegean Sea. And thus we can see, through this limited scope essay, that there is definitely a pattern of Kabasu and Kaphar throughout the ancient texts and myths. Is it possible that it permeates throughout our very lives? Yes. And it does. Is it possible that it is located throughout the writings of our modern media? Yes, but it is very sporadic and far between. Interestingly enough, however, it is located throughout all of the great works of classic literature, both modern and ancient Hugo, Dickens, Fitzgerald, Wharton, Salinger, Huxley, Eco, Tolstoy, Twain, etc. Even Poe, Longfellow, Shelley, and the other poets of great renown have their patterns containing this. Is it possible that this is a great pattern underlying all patterns of life? The great Haqq or Unified Web? It is not only possible or probable, it is likely.

* The Hebrew terms here transliterated do not contain the marks appropriate such as “^” and “.” which are, respectively, above the word and below, as my computer does not contain Hebrew markings in its system. Kabasu, according to Strong’s Biblical Concordance and Hebrew-English Lexicon means: “To wash by treading under, to subject.” And has a secondary meaning of, oddly, “a bevy of quail.” Kaphar, according to Dr. Nibley, means, “to bend, arch over, cover; . . . to deny, . . . to forgive, . . . to be expiated, . . . renounce.”

Bibliography and Selected Reading: 1) Hugh Nibley, “Approaching Zion,” 1989 2) Margaret Barker, “The Great High Priest,” 2003 3) M. Barker, “Paradise Lost,” www.margaretbarker.com 4) C. Michael Stewart, “The Lineage of Sin and Death in Genesis,” www.pdfcoke.com 5) H Nibley, “The Ancient State,” 1991 6) The KJV Bible 7) “The Lost Books of Eden and the Testament of Adam” 8) “The Gospel of Mary” 9) “The Gospel of Nicodemus” 10) www.strongsnumbers.com 11) Encyclopedia Britannica Online