Kunigunde Kreuzerin wrote:DCHindley wrote:Years ago I had played with the DSS/CD passage where the initiates were told to turn to the book HHGW. This is usually translated "Book of Study" even though that is a bit forced.
So, I applied the "atbash" cypher (reverse the letters of the alphabet) to the letters HHGW and came up with Tz Tz R Ph A (I am speaking entirely off the cuff during a lunch break). I could, with a little difficulty, eek out the phrase "Tzitz (fringe) Rapha (of healing)".
Of course, Spin would call it "rubbish", but it did make me think of this pericope.
Through a glass (darkly) of some parsley-honeywine of Hildegard of Bingen the word “rubbish” looked a bit like ”mk12:36” in her litterae ignotae. There I have found
David himself, speaking by the Holy Spirit
Hear, O thou, the secrets of God which Uriel the great archangel divulged to me:
ATBASH DECYPHERER |
HEBREW |
Ltr |
Fin |
Ord |
HEBREW |
ltr |
Fin |
|---|
| 1 |
ALEF |
א |
|
22 |
TAV |
ת |
|
| 2 |
BET |
ב |
|
21 |
SHIN |
ש |
|
| 3 |
GIMEL |
ג |
|
20 |
RESH |
ר |
|
| 4 |
DALET |
ד |
|
19 |
QOF |
ק |
|
| 5 |
HE |
ה |
|
18 |
TSADI |
צ |
ץ |
| 6 |
VAV |
ו |
|
17 |
PE |
פ |
ף |
| 7 |
ZAYIN |
ז |
|
16 |
AYIN |
ע |
|
| 8 |
HET |
ח |
|
15 |
SAMEKH |
ס |
|
| 9 |
TET |
ט |
|
14 |
NUN |
נ |
ן |
| 10 |
YOD |
י |
|
13 |
MEM |
מ |
ם |
| 11 |
KAF |
כ |
ך |
12 |
LAMED |
ל |
|
| 12 |
LAMED |
ל |
|
11 |
KAF |
כ |
ך |
| 13 |
MEM |
מ |
ם |
10 |
YOD |
י |
|
| 14 |
NUN |
נ |
ן |
9 |
TET |
ט |
|
| 15 |
SAMEKH |
ס |
|
8 |
HET |
ח |
|
| 16 |
AYIN |
ע |
|
7 |
ZAYIN |
ז |
|
| 17 |
PE |
פ |
ף |
6 |
VAV |
ו |
|
| 18 |
TSADI |
צ |
ץ |
5 |
HE |
ה |
|
| 19 |
QOF |
ק |
|
4 |
DALET |
ד |
|
| 20 |
RESH |
ר |
|
3 |
GIMEL |
ג |
|
| 21 |
SHIN |
ש |
|
2 |
BET |
ב |
|
| 22 |
TAV |
ת |
|
1 |
ALEF |
א |
|
|
|
|
|
|
|
|
|
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So, the text of ZD/CD 11:2 says " ספר ההגו " (SAMEKH PE RESH HE HE GIMEL VAV). The earlier critics parsed this as "book (SAMEKH-PE-RESH) the (HE) Hagu (HE-GIMEL-VAV)". I do not know enough about Hebrew syntax to know if this is awkward or not. Even so, critics, while agreeing that SAMEKH-PE-RESH meant "Book of" (
Sepher) and the first HE was the definite article "the" (
ha), had a hard time figuring out what the HE-GIMEL-VAV (they spelled it "
Hagu") meant.
The proposals ranged from an apocryphal work under the name Haggai ( הגי ) (HE-GIMEL-YOD), or that it was a "treatise commencing with the word הגו 'mediate' [HE-GIMEL-VAV], Ordinances (or 'Foundations’), i. e. .יסודי ..." (R H Charles APOT vol 2, The Fragments of A Zadokite Work, p 825), or as most settled upon, something to do with "meditation" (HE-GIMEL-HE or HE-GIMEL-YOD-GIMEL or HE-GIMEL-YOD-TAV).
I do not see a form with those letters that means "mediation" in my Young's Analytical Concordance so I think that mediate is a misprint for "meditation". Lots of options there. I might even agree that the general idea of "meditate upon the ordinances" is best if we're going that direction.
But, led by the spirit of God, I entered the letters HE-HE-GIMEL-VAV into the Atbash decypherer shown to me by the angel Uriel, and it came out TSADI TSADI RESH PE. The angel instructed me to take TSADE TSADI as Tsitsith (TSADI-YOD-TSADI-TAV, fringe), and Rapha (RESH-PE-ALEF, healing). The first word could also mean Tsits (TSADI-YOD-TSADI, flower). The YOD and/or ALEFs would be silent, as YODs and ALEFs like to do. Hey, if you're going to be cryptic, this kind of thing is not uncommon, I'd think.
Josephus tells us that Essenes were interested in the properties of plants, so flowers of healing seems most appropriate if I were to follow God's will here, but because the fringes of garments were also called "flowers" (tassels) I felt I could unjustly force it to mean the fringes of Jesus' garment in Mark 5:27.
Stephan Alias might suggest that it was not Jesus' "garment" that was touched, because Rapha (RESH-PE-ALEF) also means "Giant". We all know Stephan, and that is right up his territory, but I digress!
DCH (recovering from arthroscopic rotator cuff surgery, so typing one handed, and not a little medicated)
