The Copper Scroll Greek Letters - Deciphered with Pesher Prophecy

This research will explore the mysterious Greek letters on the Copper Scroll, which was found among the Dead Sea Scrolls of Israel in 1947. The Copper Scroll contains a listof 65 caches of hidden treasure, including the Temple gold and silver tithe, offerings, vessels and vestments of the era between 100 bce and 68 ce. The Temple tithe and vessels would be valued today in the millions or perhaps even hundreds of millions of dollars. Scholars (Abegg, Cook, Wise, etc.) believe that the Romans were likely to have horded this treasure after plundering Jerusalem in 70 ce.

Archaeologists believe the Dead Sea Scrolls are a once in a Millennium find. The portions of already known manuscripts confirming their 2000 year old antiquity are by themselves the find of the 20th Century. Yet, there are so many more treasures in those scrolls never read since perhaps they were written in Jewish Second Temple antiquity. The publishing of the Dead Sea Scrolls bit by bit over the past 60 to 70 years has left scholar and lay person waiting for every new phrase that has refreshed our view of the Hebrew Scriptures and early culture of Judaism and the infancy of Christianity as it relates to Judaism.

Then there is the Copper Scroll, whom some argue may be the most important find of the Dead Sea, since it possibly contains a list of the treasures of the Second Temple in Jerusalem. But like so many of the Scrolls it too is shrouded in mystery. Does it indeed contain a list of Templetreasure? Can the treasure ever be found? How does the Copper Scroll’s emphasis on the Temple tithe help us to understand the relationship between the people, the priest and the G-d of Israel whom they worshiped? And perhaps the most mysterious inquiry of all, what is the meaning of the Greek letters found on the Copper Scroll from the Dead Sea cave?

* These 16 or 17 Greek letters on the Copper Scroll soundin English as:

KEN, ChAG, HeN, ThE, DI, TR(I) and SK.

The Greek letters occur as abbreviations beside some of the first initial caches on the scroll. Here for the first time is the interpretation of the Greek letters of the Copper Scroll:

...To

understand the meaning behind Greek gods on a Hebrew scroll consider the pesher technique used among many of the Dead SeaScrolls, like the Pesher of Habakkuk. Pesherim is Hebrew for ‘translation’, in the context of solving a fuller and fullermeaning of the Sacred Scripture or Divine Revelation. The authors of the Copper Scroll were Hebrew priests whose sacred Temple treasure would soon be carried away by the Romans. These Romans believed in the Greco-Roman pantheon. Surely the Hebrew author was not converting to pantheism. A deeper pesher learning was intended.

These Greek words form a sort of palindrome. A palindrome isa group of letters make sensible words when read forward andrevers, like when Eve heard the first man introduce himself with: Madam I’m Adam. More seriously, the palindrome called the Sator Square can be read forward, reverse, up and down: sator arepo tenet opera rotas. It was written by early Christian Roman soldiers (see Sator Square - academia.com). What follows is the palindrome of the Greek words intended by theabbreviations on the Copper Scroll. This palindrome can be read across and down.

...The

ancient Greek can expand the meaning of this abbreviation asfollows:

Three times - the Woe! (cries, lament, tears) a lifetime understands (is aware of, calls to mind),

1000 measures (3 tears vs 1000 gallons) there are proceeding from the strong son.

Are the Greek Letters of the Copper Scroll intended to unravel such an amazing palindrome puzzle? Does the Copper Scroll Greek letter palindrome (the seven words across and nine words down) unravel meaning related to the Hebrew Copper Scroll and does it all make sense in Greek language and literature? Consider the significance of the accidental way the palindrome was discovered:

i. First the Greek abbreviations were studied in terms ofthe most relevant Greek words that fit the abbreviations (see Seven Greek Words below).

ii. It was only then that a sensible Palindrome was

discovered. That is, when the ‘Seven Greek Words’ were examined, Greek words running downward made immediate sense, (ie. tri (three times) are the first lettersthat occur downward relative to the 3 graces that occur across).

iii. Studying the rest of these Greek words running down from the seven Greek abbreviations confirmed the relationship between Messianic and Angelic

visionary themes found in the book of Zachariah, Ezekieland even the Christian book of Revelation (see Nine Greek Words below). A certain relationship also occurs with the contemporary Classical Roman poetry of Ovid in his Metamorphoses of the mid-1st Century ce, about the same time the Copper Scroll was hidden by the Dead Sea. For instance, Ovid’s Triton blows the

conch shell trumpet which pulls back the waters of the Great Deluge.

iv. What the Greek words read down in the puzzle further reflected Dead Sea Scroll pesher based philosophy, prophecy and the mystical expression of the Divine

Presence. For instance, tri-o-oto, a plausible contraction of tri - ottotototoi, (three-times the woe) is found in the 5th Century bce Greek poetry of Aeschylus’ Choephori;the Hebrew Bibles’ Ezekiel 2.10, as lamentation and murmuring and woe; and the Christian Revelation 8:13 as Ouai(Woe)! Ouai! Ouai! (see Nine Greek Words below)

The Seven Greek Words (from Abbreviations on the Copper Scroll)

The seven Greek abbreviations stand for the following mythical names of the ancient Mediterranean world (see Supplement 5): 1. Centaur Zodiac: - man/horse of Sagittarius beside Scorpio2. 3 Graces Hebrew parallel: - sacred number of G-d (3 Magpies) 3. Charioteer Greek mythology: - chariot ridden by Sun God

(Auriga)4. Theos, God Hebrew G-d: - of Flaming Throne Chariot5. Dionysus Greek mythology: - as Helios/Apollo, Charioteer Sun God6. Triton Hebrew parallel: - god whose trumpet stoppedthe Deluge7. Scorpio Zodiac: - constellation beside Sagittarius

These result unraveling Greek mythology must be considered primarily in the light of Second Temple Judaism. Consideringthe pesher technique used in Hebrew studies, where symbols and meanings of the verses are investigated toward a deeper and deeper understanding of the Torah. Also consider the problem of parallelomania (Rabbi Samuel Sandmel, 1961), where similarities and parallels arise in biblical criticism without historical basis. A strict contextual study is necessary in order to achieve true pesher with little or no false parallels. A hasty study of the Dead Sea Scrolls has lead scholars to make mistakes in the past. Consider the assumption that the female bones of the Cemetery of Qumran belonged to the original Second Temple Qumran community. From scientific analysis we now know that the original cemetery is male only, where the female and child remains consist of 12th Century Bedouin Arabs. The graves matched the Qumran site geographically, but not all the graves were related chronological. Also, consider the educated guess that the jars of Qumran came from Jerusalem. We now know from chemical analysis that the jars were made at Qumran. Therefore, researchers can consider the possibility of a scholarly community consisting of mostly males writing the Dead Sea Scrolls and keeping them in their own jars.

In all biblical analysis, a balance of understanding must beachieved. For instance, to avoid other unhistorical parallels in determining the meaning of the Greek abbreviations on the Copper Scroll, sources contemporary to the Copper Scrolls’ in Greek and Hebrew literature were studied as sourced in the Supplements below. More care must

be taken in realizing the longstanding Hebrew context of these Greek letters in spite of their parallels with Greek mythology. Only then, the true purpose of the use of the Greek might be understood in the Second Temple context of the Copper Scroll.

The Nine Greek Words (from the Palindrome Discovered on the Copper Scroll)

These nine Greek words come from the palindrome accidentallydiscovered after matching the seven Greek abbreviations on the Copper Scroll with Greek mythological concepts borrowed from ancient Israel and Sumeria.

1. TRI three times flag word crossing the 3 Graces2. O-OTO the woe abbreviation of Ottotototoi (poetic: woe!)3. AIOS a lifetime a age, a span, a lifetime4. NORUS to understand knowledge, the mind, (properlywritten: noeros)5. X 1000 Greek letter Xi, represents 10006. YN measures the Greek word for Hebrew gallons7. PROS from proceeding from (connected to 9s final s)8. IS the strength strong (describes the son, uos)9. UOSS towards the son the son (final s means towards and forms

7-8-9 phrase

TRI-O-OTO (ottotototoi) AIOS NORUS (noeros) X YN PROS IS UOSS

Three times - the Woe! (cries, lament, tears) a lifetime understands (is aware of, calls to mind),

1000 measures (3 tears vs 1000 gallons) there are proceeding from the strong son.

See Supplement 2: Trio oto: the Three Woes!

The Pesher Technique

How important was the Pesher technique to those who wrote the Dead Sea Scrolls? And does the Pesher technique validatethe purpose for the Greek found on the Copper Scroll? The context of the Greek found at the Dead Sea (only 27 fragments) must be weighed against the thousands of Hebrew and Aramaic fragments found. The Hebrew and Aramaic belongedto the writings of the Second Temple Period, while the Greekconsisted mostly of the Septuagint Greek translation of the Hebrew Bible. Therefore, given the tiny fraction of Greek found, a safe conclusion can be drawn regarding the Qumran community viewing Greek text as taboo or restricted and thatonly the writing of Hebrew and Aramaic was transcribed in the community.

Then why raise the restriction and carve seven Greek abbreviations on the most sacred Hebrew scroll of all, the Copper Scroll of Temple treasures? This is where Pesher symbolism may provide an answer. (see Supplement xxxx The Meaning of Pesher)

Pesher comes from the Hebrew root meaning to loosen (from the Mishna, loosen or dissolve) or separate, to set free or release, to interpret (in Aramaic, as a dream or be broken as a curse) or translate (Horgan, 1979).

Ecclesiastes 8:1 confirms that all Pesher (as translation) belongs to G-d: “Who is like the wise one and who knows the interpretation (ptr) of a word?”

Ben Sirach 38.14 regards the healing nature of Pesher (asrelease): “For he too will pray to G-d that release (psrh) will avail him, and healing in order to preserve life.”

Out of the trials and diaspora of 1st and 2nd Temple Judaism,

the scribes applied the Pesher technique to interpret the plan of the ‘Wise One’ even in the burden of their exile andthrough this plan to find a release and healing of the people of Israel. This ability to discern the design of G-d through diaspora is confirmed in Shabbat 12b: "Wheresoever they were exiled, the Shekinah went with them." (Also see Pesikta Rabbati 30:1-2 regarding G-d the Father’s own presence with those in exile, including proof texts: Isa.43.14; 63.16).

For He hath looked down from the height of His sanctuary; from heaven did the LORD behold the earth;To hear the groaning of the prisoner; to loose those that are appointed to death; That men may tell of the name of the LORD in Zion, and His praise in Jerusalem.... The children of Thy servants shall dwell securely, and their seed shall be established before Thee.'

Psalm 102:20-22,29 (See also Ps.128; Ps. 76.2-3)

The Shekinah (dwelling) represents the Divine Presence dwelling with Israel as a people wherever they went and in whatever state, always ready to guide, to heal and to restore. With this healing began the ability to once again hope and dream for a prosperous future.

Daniel 2:2 regards Pesher (as interpretation) as the solution of a riddle or dream: “Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, to tell (psr) the king his dreams. So they came and stood before the king.” (see also Daniel 2:19, 4:6)

Why Pesher one’s dream? When in exile or under siege or ill or in grave danger, the dreamer is transported to a future reality, perhaps even a new reality. That is the dream is that tiny seed of reality that establishes hope even in the depths of despair. Pesher is used elsewhere in Daniel 5 for the interpretation of a mysterious message written on the wall of the palace of the king of Babylon:

And this is the writing that was inscribed: MENE MENE, TEKEL UPHARSIN.This is the interpretation (psr) of the thing: MENE, God hath numbered thy kingdom, and brought it to an end.TEKEL, Thou art

weighed in the balances, and art found wanting.PERES, thy kingdom is divided...

Daniel 5:25-26

Was God speaking to the Babylonian king a warning, or even more was he speaking to Israel to get ready for a release and a return? That pesher interpretation of the king’s dreamwho held Hebrews in bondage gave the exiled Israelites an incredible sense of pending freedom. The effect of the pesher, of ‘MENE, MENE, TEKEL, PERES!’ is profound and powerful. Even today we have a saying, ‘The writing is on the wall!’ which speaks of the immanent downfall of someone or something.

When the scribes gathered at Qumran, the same hope building Pesher techniques grew out of their own writing. For instance, the Qumran teachers interpret (pswr) the words of the prophets in the Pesher of Habakkuk (1QpHab 2.8). These scribes believed in the interpretation of dreams (pswr) as they transcribed Enoch’s Book of Giants (4QEnoch- Giantsb ii.14,23; Horgan 1979). A common formula introduced pesher interpretation of the prophets expressing the belief that the Qumran community was living in the final days:

psr hdbr (the interpretation of the passage)

1QpHabakkuk3:4;8:16; 1QMicah 10:4; 4QPsalms9:11; 4QNahum 3-4ii2; 4QpIsaiah e1-2:3

Or psr hdbr l’hryt hymym (the interpretation of the passage with regard to the end of days

4QpIsaiah b2:1; e5:2; 6-7,14; c23ii10-11

In Pesharim: Qumran Interpretations of Biblical Books, M. P. Horgan lists four categories of pesher used at Qumran:

1. Pesher interpretation of a Scripture verse using the same action(s), idea(s) or word(s) to describe a similar event in the generation contemporary to the

scribe. For instance:

Hebrew Bible: Woe unto him that giveth his neighbour drink, that puttest thy venom

thereto, and makest him drunken also, that thou mayest look on their nakedness! Hab.2:15

Qumran Pesher: Peshru about the "Wicked Priest" who pursues after the "Moreh

Tsedek" (Teacher of Righteousness) to swallow him up in rage his hot (rage) at his place of exile. At the time set aside for the Day of Atonement he appeared to them to destroy them and to bring them to ruin on the fast day, the Sabbath in tended for their repose. 1QpHab.C11.4-8

The prophet Habakkuk was teaching against offending one’s neighbor with drunkenness and the resulting vulnerability sourcing the ancient offense of Ham against his father Noah.Upon this early Biblical offense, the Qumran scribe overlaysthe event surrounding the death of his sects founder, the Teacher of Righteousness, by the Wicked Priest. The Wicked Priest killed the Teacher of Righteousness as he was preparing the offering in his exile on the Sabbath (Menelauswho killed his brother the High Priest, Onias III?). The Teacher of Righteousness was vulnerable because of his legalobligation not to war on the Sabbath.

2. Pesher grows out of words, roots or ideas. For

instance:

Hebrew Bible:Look ye among the nations, and behold, and wonder marvellously;

for, behold, a work shall be wrought in your days, which ye will not

believe though it be told you. Hab.1.5.

Qumran Pesher: (This passage refers to) the traitor with the Man of the Lie, because

they have not (obeyed the words of) the Teacher of Righteousness from the mouth of God. It also refers to the traitors of the New Covenant, because they did not believe in God’s covenant and desecratedHis holy name; and finally, it refers to the traitors of the Last Days. They are the cruel Israelites who will not believe when they hear everything that is to come upon the later generation that will be spoken by the Priest in whose heart God has put the ability to explain all the words of his servants the prophets, through whom God has foretold everything that is to come upon the people and the Gentiles. 1QpHab.C.2.1-10.

Habakkuk foretells a day when even the Gentiles will stand in disbelief and fear at how G-d disciplines his disobedientnation of Israel. The Qumran scribe develops a play on the words to believe and to be faithful, which both stem from the root ‘amn (lit. to turn to the right). That is, those who do not believe in G-d’s covenant unfaithfully turn away from or betray him. The Man of the Lie may be considered here, Jason, the brother ofOnias, who believed the lie that embracing Hellenism would secure him in stealing the High Priesthood from his brother Onias. Jason built a Hellenistic school and gymnasium acrossfrom the Temple in Jerusalem. As he was offering sacrifice as a High Priest he could literally view the naked wrestlers, akin to the sin of Ham against his father Noah. Like Menelaus, Jason was intoxicated with power and willing to betray his brother, his Holy City and his God. The alternative is to faithfully follow (to turn to the right) the voice of the Qumran scribe(s) who believe they have proper interpretation (pesher) of the prophets and who perhaps belong to the sect that Onias founded (the Essenes?).

3. The pesher technique at Qumran also involves expanding the first or second category above by identifying the person or thing with a metaphor. For

instance:

Hebrew Bible:Behold, I am against thee, saith the LORD of hosts, and I will burn

her chariots in the smoke, and the sword shall devour thy young lions; and I will cut off thy prey from the earth, and the voice of thy messengers shall no more be heard. Nahum 2:14.

Qumran Pesher:The meaning of this passage: ‘your horde’ are the troops of his army;

‘its lions’ are his nobles; ‘its prey’ is the wealth that the priests of Jerusalem gathered, which they will give to ... Ephraim, Israel will be given to... ‘His messengers’ are his ambassadors, whose voice will no longer be heard among the Gentiles. 4QpNah.C1.10-12, C2.1.

The downfall of Nineveh is foretold by Nahum. Qumran scribesequate the horde or abundance of Nineveh with that of the army of ‘the Lion of Wrath’; his lions are the great ones of‘the Lion of Wrath’; his prey is the wealth and booty he hasstolen; and his messengers are his envoys. What was requiredof the Lion of Wrath was that he head the words of Jonah regarding the aversion of Nineveh’s downfall after the king ‘arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes’ (Jonah 3.6). The king of Nineveh made himself vulnerable, much like Noah,and much like the drunkenness of Noah, Nineveh could not ‘discern between their right hand and their left hand’ (Jon.4.11). Again, ‘right hand’ is a play on to believe or to be faithful. Left hand is also a play on to rejoice or clothing.

4. A fourth category of pesher found at Qumran are loosely related inferences to certain verses of the Hebrew Bible. In other words, the Qumran scribes

practiced, at least in part, parallelomania, so firmly rejected by the scholars of today.

And yet these little seemingly meaningless parallels are canrepresent a valuable teaching source if the scholar is

willing to simply believe and become vulnerable. These little inferences can captivate our children and guide them toward the greater teachings.

This is the pesher required to understand 7 seemingly insignificant Greek abbreviations on the amazing scroll of the Temple Treasure.

We can only unravel the genius of the pesher of the Hebrew Bible and of Qumran while saturating our understanding with pesher use in the Talmud. It could be argued that it is in the Talmud that the pesher technique was perfected, since its many symbolic questions have occupied the students of Judaism for nearly 2000 years. Consider the following story from the Talmud from Rabbah bar bar Hana:

He (an Arab merchant) said unto me: ‘Come and I will show you Mount Sinai.’ When I arrived I saw that scorpions surround it and they stood like white asses. I heard a Bath Kol saying: ‘Woe is me that I have made an oath(to send Israel into exile) and now that I have made the oath, who will release me?’ (Lit. Who will break (nullify) it for me). When I came before the Rabbis, they said unto me: ‘Every Abba (ie Rabbah Hana) is an ass and every Bar Bar Hana is a fool. You should have said, Mufar lak.’ (Lit. thy oath, or vow, is void). He (Hana), however, thought that perhaps it was the oath in connection with the Flood (The oath was in favor of humanity. Cf. Is.54.9; Gen 9.11ff.). And the Rabbis? (Why deride Rabbah Hana?) - If so (if the reference where to the oath of the Flood) why, ‘woe is me’?

Babylonian Talmud, Baba Bathra74a

Notes: i. Rabbah bar bar Hana belonged to the 2nd generation

Amoraim (those who speak to the people) of the late 3rd Century of our era. He related stories of his journeys in

Babylonian exile, including a difficult attempt to returnto Palestine. Like Abraham, Rabbah Hana journeyed with a heart for the Divine Covenant; like Ezekiel never content with his exile. Rabbah Hana listened to the

stories of Arab and seafaring merchants and passed themon together with his own accounts in the Talmud, particularly in Baba Bathra. Perhaps the meaning of his story above can be set to the tone of a universal passionate cry like that of Martin Luther King who also said, “I have seen the Promise Land!”?

ii. The scorpions phrase uses both singular and plural. Scholars believe this is in

error. However, is anything impossible in pesher? Scorpio the constellation is singular and the catapults of Titus surrounding Jerusalem are the plural scorpions,

where Mount Sinai is the pesher intention of Mount Zion. That is, Israel was not going into exile from Sinai, Moses was releasing the Hebrews toward the

Promise Land. Why the singular constellation Scorpio? It represents Divine calendar and festival based covenant that protects the sojourn toward Israel’s

destiny. Why the plural scorpions of the Roman army? They surrounded Jerusalem and made a great siege mound surrounding the Temple. Any Jew in the countryside whorefused to raise the mound was crucified on top of it. The cries of this ring of death further tore at the hearts of Jerusalem in their final stand against tyranny. Perhaps this pesher Sinai/Zion story of Rabbah Hana was used to protect the original oral tradition and/or early writing of the Talmud as Rome continued its dominion of Palestine in the 3rd and 4th Centuries. That is, though Rabbah Hana was in Babylon, his heart was always set on Jerusalem. Further evidence that Mt. Sinai and Mt. Zion have a metaphorical link can be

found in the Israel Folktale Archive (IFA). It states that the Western Wall ‘survived the destruction of the Temple... (since) it contained one stone from Mount Sinai.’ IFA 553. Furthermore, in Heavenly Torah, Heschel writes:

‘God spoke all of these words’ (Ex. 20:1) - Said Rabbi Isaac: Whatever the prophets were destined to prophesy in every generation was received by them from Mount Sinai.... not just all the prophets... but even the sages who arise in every generation - all of them received their share

from Sinai. And this it says, “The Lord spoke these words - these and no more - to your whole congregation on the mountain”(Deut. 5:19).

Heschel, 2005. pp. 584-585 (see Deut.29.14; Mal.1:1; Is.48.16).

The Dead Sea Scrolls confirm this sourcing of sacred prophesy to Mount Sinai in the Temple Scroll:

You are to warn the children of Israel about every sort of impurity. They are not to defile themselves with the things about which I speak with you on this mountain. They shall not defile themselves, for I am the Lord who dwells in the midst of the children of Israel...

Temple Scroll Col.51.5-8.

The author of the Temple Scroll writes as if God is speaking through him on the mountain. Scholars admit this mountain as Sinai. Yet, in true Pesher fashion, the

hear and now of the author is Second Temple Palestine.Mt. Zion must be directly related to Mt. Sinai, as above, by way of a Sinai stone in the Western Wall. Imagine the faith of this Temple Scroll author, truly standing and speaking for his Heavenly Father. It is G-d who molds the heart and it is the heart that molds the place and time back toward devotion to G-d.

iii. Abba: Father, Rabbi of Talmud with affection; also (R)abbah Hana’s name. Abba G-d would be especially compassionate to those who died refusing to participate

in the siege of Jerusalem. This ring of fire is a mark orsign of a new kind of birthing of Israel, toward Abba Father and Shekinah Mother writing the Torah in

the Temple of the hearts of those in exile. That every Abba is an ass, akin to fool, corresponds to every scorpion standing like a white ass. That is, if the scorpions are the catapults of Titus, their sting must be the crucifixes on the siege mound. This would cause

a paradox, since those being crucified because they are not building the siege mound are in fact martyrs

honoring the Temple of Jerusalem. The martyr, then, is our spiritual model and therefore, our abba father on the

crucifix, yet called a fool in the Torah:

And if a man have committed a sin worthy of death, and he be put todeath, and thou hang him on a tree;his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.

Deuteronomy 21:22-23

Is it such a stretch to regard a catapult standing like a white ass as a crucifix? In Jewish Mysticism, J. Abelson writes: He must not be set high on the ass, lest his heart be lifted up too. This comment regards the Rabbi who teaches hisstudent about the Divine Chariot. Are the Rabbis of the Talmud relating those crucified on the mound of Titus akin in purity to their father Elijah? The fiery chariot

raises up the pure white soul from the flaming painof martyrdom, even those accused of reproach.

iv. Isa 54.9: For as I have sworn that the waters of Noah shall no morego over the earth.... The bow in the sky is also a mark or signof the promise for a return from exile, since the devastation of the Flood in its universal and permanent

quality would never grip the heart of humanity again. Therefore, there would be a return to Zion.

And I will make all My mountains a way, and My highways shall be raised on high. Behold, these shall come from far; and, lo, these from the north and from the west, and these from the land of Sinim. Sing, O heavens, and be joyful, O earth, and break forth into singing, O mountains; for the LORD hath comforted His people, and hath compassion upon His afflicted.But Zion said: 'The LORD hath forsakenme, and the Lord hath forgotten me.' Can a woman forget her sucking child, that she should not have compassion on the son of her

womb? Yea, these may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of My hands; thy walls are continually

before Me.Psalm 49.11-16

Heavenly proof of this promise is also seen in the bowof Sagittarius, the Centaur, who, beside Scorpio, pointshis powerful arrow. v. Bath Kol (Lit., ‘daughter of a voice’); a

reverberating sound; a voice descending from heaven (Dan4.28) to offer guidance in human affairs, and regarding as a

lower grade of prophecy. The Bath Kol cries, ‘Woe is me?’ to signify the Shekinah’s maternal view of the sufferings of humanity experience in the Flood, at Sinai and at Jerusalem’s fall. The Rabbis are in exile and console the Shekinah in their admonishing of Rabbah Hana. In all humility he stands corrected, but onlyif he can stand on Mount Zion again after the inevitable humiliation of the scorpions’ army (Rome). This sure hope, as sure as the promise to Noah, in a Return to Jerusalem is the eternal consolation on the heart of Rabbah Hana.

To identify the meaning of the Greek letters of the Copper Scroll, Y. E. de’Hurst utilizes the Hebrew pesher technique. In Praise - Pesher Revision, he transliterates the Greek into Hebrew. The results are a reflection of the Sukkot Festival.

As the Scroll first indicates by the transliterated Greek into Hebrew:KEN, The Kehilat (Community)responding to the Kohenim's Priestly Blessing,

("Birchat Kohenim") for their "petition" to be granted. The second indicator is the CHAG, Festival (being favorably established). The third, HEN, "They or Their" (festival in their) TA'AH (Priest's Chambers or Booths of Sukkot) which is DAY (Enough through) TAPH (Tambourines of Praise) SOOK ([which is]Anointing).

Y. E. de’Hurst, (see Supplement 3)

Also consider the Messiah letter of Rabbi Yitzhak Kaduri whodied at 108 years old in 2006. Rabbi Kaduri was a revered Master at the Nahalat Yitzhak Yeshiva Seminary. He left a letter to be opened in one year with the name of the Messiahwho appeared to him in dreams and a vision. This Messiah would return shortly after the death of Ariel Sharon (Jan.11, 2014). In 2007 Rabbi Kaduri’s note was opened and posted on his website. It read in Hebrew:

‘Yarim Ha’am Veyakhiakh Shedvaro Vetorato Omdim’He will lift all people and prove that his word and law

are valid.

Last written word of Rabbi Yitzhak Kaduri

(See: http://www.israeltoday.co.il/NewsItem/tabid/178/nid/23877/Default.aspx)

The amazing part is that the abbreviation of the first letters of the Hebrew sentence also makes sense and reads: Yahushua, which means Jesus. Cohen writes:

The belief was general that the sending of the Messiah was part of the Creator’s plan at the inception of the Universe. ‘Seven things were created before the world was created: Torah, repentance, the Garden of Eden (i.e. Paradise), Gehinnom, the Throne of Glory, the Temple, and the name of the Messiah’ (Pes. 54.a).

Abraham Cohen, 1975, p. 347.

The Alternative Interpretations of the Greek Letters

Scholars have written lists of Greek names that begin with these letters. For instance, Pixner proposes the following: KENedaios, KAGeiras, HNnaphes, THEboutis, DIophatos, TRuphone and SKopas. This theory is plausible, but difficult

to verify with so many potential Greek names. This research was unable to produce comprehensible palindrome remotely comparable to the once made above.

Ullendorf painstakingly produces numerals out of the Greek letters. His attempt is less convincing due to his forcing the Greek letter ‘Xi’ out of the clearly represented ‘Theta’(Brooke & Davies, p. 81). Another theory presents whether the Greek letters are abbreviated from the beginning of the intended word, or first/last, or first/middle/last or some other combination. For instance, the abbreviation of mater orpater as MER and PER (Academia.com-Session.Jan. 2015). As well, the abbreviation may occur from the initial letters ofword combinations, such as those found on Roman Coins of theera of the Copper Scoll: RP from Romanus Populus or SR from Signus Receptis.

All things considered, looking again at the seven abbreviations (KEN, ChAG, HeN, ThE, DI, TR(I) and SK) while keeping in mind what kind of abbreviation is most likely andin the end makes perfect sense. Five of the seven have a consonant followed by a vowel, which is what would be expected of abbreviations with the initial letters of a single word. The remaining HN and SK occur commonly representing the first two letters of Greek vocabulary. Thisresearch looks at this initial single word possibility with surprising results.

Supplement 1: The Copper Scroll Caches Containing Greek Letters

1. In the ruin of Horebbah (unknown) which is in the valley of Achor (southwest of Jericho), under the steps heading eastward about forty feet: lies a chest of silver that weighs seventeen talents. KEN2. In the tomb of the third section of stones there is one hundred gold bars.3. Nine hundred talents are concealed by sediment towards

the upper opening, at the bottom of the big cistern in the courtyard of the peristyle.4. Priests garments and flasks that were given as vows are buried in the hill of Kohlit (unknown, also cache 22, 65). This is all of the votive offerings of the seventh treasure.The second tenth is impure. The opening is at the edge of the canal on its northern side six cubits toward the immersed pool. CAG5. Enter into the hole of the waterproofed Reservoir of Manos (unknown), descend to the left, forty talents of silver lie three cubits from the bottom.Column 26. Forty two talents lie under the stairs in the salt pit. HN7. Sixty five bars of gold lie on the third terrace in the cave of the old Washers House (unknown). THE8. In a burial chamber in Matia’s courtyard (unknown).9. Seventy talents of silver are enclosed in wooden vessel that are in the cistern (possible cistern under 1st Wall of Jerusalem: Abegg, Cook, Wise)10. Fifteen cubits from the front of the eastern gates, liesa cistern: in it are vessels.11. The ten talents lie in the canal of the cistern. DI12. Six silver bars are located at the sharp edge of the rock which is under the eastern wall in the cistern. The cistern’s entrance is under the large paving stone threshold. (Under first wall of Jerusalem).13. Dig down four cubits in the northern corner of the pool that is east of Kohlit. There will be twenty two talents of silver coins.Column 314. Dig down nine cubits into the southern corner of the courtyard. There will be silver and gold vessels given as offerings, bowls, cups, sprinkling basins, libation tubes, and pitchers. All together they will total six hundred nine pieces.15. Dig down sixteen cubits under the eastern corner to findforty talents of silver. TR16. Votive vessels and priestly garments are at the northern

end of the dry well located in Milham (unknown)17. The entrance is underneath the western corner. Thirteen talents of silver coins are located three cubits beneath thetrap door in the tomb in the northeast end of Milham.Column 418. Fourteen talents of silver can be found in the pillar onthe northern side of the big cistern in Kohlit. SK19. When you go forty-one cubits into the canal that comes from... you will find fifty-five talents of silver.20. Dig down three cubits in the middle of the two boulders in the Valley of Achor, and you will find two pots full of silver coins.

Supplement 2: Trio oto: the Greek Three Woes!

Alas,(Otototoi) alas! In vain did our vast and variously armed host go forth from the land of Asia against the hostile soil of Hellas.

Aeschylus, Persae 268-271

Alas (Ototoi), my king for our noble army, for the high honor of Persia’s rule,And for the splendor of the men Now cut off by fate!The land bewails her native youth,Slaughtered for Xerxes,Who has crowded Hades with Persian slain.Many warriors, masters of the bow, our country’s pride,A great multitude of men, have perished.

Aeschylus, Persae 918-926

Peleus: ...Rather he should have perished ere then by the lightning-bolt. And how I wish that he had never, mortal that he is, fastened upon Phoebus the god, because of his archery, the

death of his Zeus-descended father!Chorus: O grief! (Ottotototoi) I shall begin my lament for my

perished lord with the strain reserved for the dead.Peleus: O grief! (Ottotototoi) In succession to you I, unhappy

man, old and luckless, take up the lament.... Shall I not rend my hair, not strike upon my head a hand's blow to end all? O my city, of two sons has Phoebus bereft me.

Europides, Andromache 1192-1203, 1209-1211

Phrygian: Troy… Troy… Oh, Troy! Oh my beautiful Phrygian city!

Oh, my beautiful holy, holy mountain!Beautiful earth Ida, Troy!Now I cry, I cry, I cry the song of the chariot race!I cry barbary tongue. I cry your destruction, Troy, my barbary

city!You die because of Helen the beautiful woman from egg born. Big feathers, long neck like swan. Leda’s baby. Bad Helen! Bad, bad, terrible bad Helen.Erinys! Beautiful towers of Troy, down! Apollo’s towers, down!Ah! (Ottotoi) Ah! Bad fortune for beautiful Troy!I cry, I cry, I cry! The song of Troy, fall down!Beautiful horses of Ganymede, Zeus’ lover.

Euripides, Orestes 1380-1392 (Related to fall of Jericho)

Hecuba: Woe! (Ottototototoi) Oh woe! Son of Cronos, prince of Phrygia, father of our race, do you behold our sufferings now, unworthy of the stock of Dardanus?

Chorus:He sees them, but our mighty city is a city no more, andTroy's day is done.

Hecuba: Woe! (Ottototototoi)oh woe! Ilium is ablaze; the homes of Pergamosand its towering walls are now one sheet of

flame.Chorus: As the smoke soars on wings to heaven, so sinks our city

to the ground before the spear. With furious haste both fire and

enemy spear devour each house.

Euripides, Troades 1288-13

Chorus: Apollo gave Xuthus as his son the first person he met once he came out of the temple. That young man was he.

Kreusa: Misery! (Ottotottotoi) Misery is ahead of me. I shall remain childless, in a deserted house my whole life. And what of the oracle?

Who was the young man who appeared before my husband? How and where did he first see him?

Chorus: Did you not see the young man who was sweeping around here at the temple? That was the boy who became Xuthus’ son.

Kreusa: Ah, what pain! If only I could fly through the moist air and far into the stars, away from this land, Greece!

800 Old Man: What name did his father give him? Do you know itor is it a secret and unknown?

Chorus: Ion, he called him because he was the first to see when he came out of the temple.

Old Man: And his mother? Who is it?Chorus: I don’t know but let me tell you, old man, everything I do

know: Xuthus has gone off without our mistress, to the holy tents to make sacrifices for the sake of the boy’s birth and their friendship.

Euripides, Ion 787-809

ὀτοτοῖ (not ὀττοτοῖ, as freq. in codd.), an exclamation of pain and grief,A. [select] ah! woe! A. Pers.918 (anap.),E.Or.1389, al.; doubled, Id.Andr.1197, etc.; also lengthd., “ὀτοτοτοῖ”A.Pers.268, al.; “ὀτοτοτοτοῖ”Id.Ag.1072; ὀτοτοτοτοῖ τοτοῖ cj. inS.El.1245; “ὀττοτοτοτοτοῖ” E. Tr. 1294; “ὀττοτοττοτοῖ” Id.Ion789.—Trag., only in lyr.

ὀτοτύζω ,A. [select] cry ὀτοτοῖ, wail aloud, Ar.Pax1011,

Th.1081,Schwyzer 323C35 (Delph., iv B. C.): fut. “ὀτοτύξομαι”Ar.Lys.520:—Pass., to be bewailed, ὀτοτύζεται . . A.Ch.327(lyr.).

Supplement 3: A Jewish Festival Perspective

KEN: Kohenim, the initial Birchat Kohenim Priestly Blessing for the Kehilat (Community). Since this first Greek letter abbreviation coincides with the first cache of the Copper Scroll, where the Valley of Achor is referenced, the blessing is regarded as a sign of future hope toward the reestablishment of the Kingdom of Israel.

And the Valley of Achor is a door of hope; and she shall return (respond favorably) there, as in the days of her youth, as in the day when I

brought her [When She Dwelt in Booths] up out of the land of Egypt.

Hoshea 2.17

This Kohenim blessing was by no means a vain request: on May14, 1948, a declaration was made for the nationhood of Israel, recognized on May 1, 1949.

CHAG: Chag (Festival) Sukkot, Festival of Rejoicing in Tabernacles, 3rd Aliyah of the Year.

So Joshua brought (assembled) all the Tribes (of Israel) before the L-RD.

Joshua 7.16

Another interpretation can mean that "The salvation of the L-RD will commence when All Israel assembles for the Festival of Sukkot (Feast of Tabernacles).

HEN: They, B'vor (for their examination, digging of the cistern in the Salt Pit)

Elisha said, Bring me a new vessel for salt (the Eternal Covenant of Salt

given to the Priests). So they brought it to him. (Next verse: "So the L-RD said, I have healed these waters...

Numbers 18.19

2 Kings 2.20 (21)This verse can be interpreted as the renewal of the Covenant (of Healing through the Priests' "Covenant of Salt").

TA’AH: Their Rooms or Chambers (E.g. Ezekiel 40.12) (In the old House of Washing....)(2 Samuel 23.32, Genesis 45.14) "But the Priests used the ‘Washer's Chamber’ for their own washing." 2 Chronicles 4.6.This verse can be interpreted as "the separation of the Priests by their own purification."

DAY: Enough (is their Festival of Sukkot) In the fountain facing the Eastern Gate (for Praise...). Hezekiah's history and his great deeds and the conduit which he made and the water which he brought into the City (of Jerusalem) are recorded in the book of Chronicles of Israel. 2 Kings 20.20

TAPH : to play a Tambourine, golden timbrels. "From the farthest Eastern corner [Trumpeting stone explore] determinesixteen measures...." ("Our daughters may become corner-stones...." Psalms 144.12, 118.22) And Judah will fight at (or against) Jerusalem, and the wealth of all the Nations around Israel will be confiscated." Zechariah 14.14The versecan be interpreted as ""the controversy" Judah (the Kings [Praise] of Israel) has with the inhabitants (Jewish and non-Jewish Nations) of Jerusalem who have stolen the wealth of Israel and refuse to worship the King of Kings at the Feast of Tabernacles."

SOOK: to smear or anoint oneself. [with the Garments of Praise - as to overflow with honey] Yeshiyah61.3), Tehillim 45.7-8 "Therefore has G-D, thy G-D anointed thee with the oil of gladness. All their garments of myrrh...whereby they have made thee glad!" (Talmudim Kol Tehillim 45).

Ezekiel 45 through 48, the third verse can be interpreted as"the willingness of the Nation of Israel to take the Law of the L-RDand assemble for the Feast of Tabernacles after the reading of the Law of Moses." All of these verses relate to the Hebrew words which have been transliterated from the Greek charactersfound on the Copper Scroll which appear in the six "locations" or measures, viz: "deeds or Love for theL-RD" of the People of Israel concealed in the Copper Scroll, even as the prophesy of Daniel was sealed up until the endof days! In other words, the six locations, (names, places and things or items) listed in the Copper Scroll,together with the Hebrew words transliterated from the Greek characters are a "sealed up" Pesher of Lamentationand Hope.

Supplement 4: The Talmud and the Greek on the Copper Scroll

Bablyonian Talmud, Book 4: Tracts Pesachim, Yomah and Hagiga, tr. by Michael L. Rodkinson, [1918], at sacred-texts.comSuccah V.Mishnas III. to VI. How many times was the trumpet blown in the Temple every day, and how many on the festivals? ....Forwhat purpose were the seventy bullocks offered on the seven days of the Feast of Tabernacles? ... Three times in the year all the p. xtwenty-four orders of priests were alike entitled to share the pieces of offerings of the festival, and in the shewbread, for what purpose? ...

Sepher Yezirah. A Book on Creation; or, The Jewish Metaphysics of Remote Antiquity.With English Translation, Preface, Explanatory Notes and Glossary, by Rev. Dr. Isidor Kalisch. New York: L. H. Frank & CO., Publishers and Printers, 1977. Scanned at sacred-texts.com, September 2005.

Ch.I.1.Yah, 1 the Lord of hosts, the living God, King of the

Universe, Omnipotent, All-Kind and Merciful, Supreme and Extolled, who is Eternal, Sublime and Most-Holy, ordained (formed) and created the Universe ... He divided the twenty-two consonants into three divisions: 1) three תתתתתת mothers, fundamental letters or first elements; 2) seven double; and 3) twelve simple consonants....I.7.Concerning the number ten of the spheres of existence out ofnothing keep thy tongue from speaking and thy mind from pondering on it, and if thy mouth urges thee to speak, and thy heart to think about it, return! as it reads: "And the living creatures ran and returned," (Ezekiel 1,14.) and uponthis 12 was the covenant made.I.8.The following are the ten categories of existence out of nothing:1) The spirit of the living God, praised and glorified be the name of Him who lives to all eternity. The articulate word of creative power, the spirit and the word are what we call the holy spirit is2) Air emanated from the spirit by which He formed and established twenty-two consonants, stamina. Three of them, however, are fundamental letters, or mothers, seven double and twelve simple consonants; hence the spirit is the first one.3) Primitive water emanated from the air. He formed and established by it Bohu 14 (water, stones) mud and loam, madethem like a bed, put them up like a wall, and surrounded them as with a rampart, put coldness upon them and they became dust, as it reads: "He says to the snow (coldness) bethou earth." (Job 37, 6.)4) Fire or ether emanated from the water. He established by it the throne of glory, the Seraphim and Ophanim, the holy living creatures and the angels, and of these three He formed His habitation, as it reads: "Who made His angels spirits, His ministers a flaming fire." (Psalm 104, 4.) He selected three consonants from the simple ones which are in the hidden secret of three mothers or first elements: תתתתת,air, water and ether or fire. He sealed them with spirit and

fastened them to His great name and sealed with it six dimensions. 15

The Sepher Ha-Zohar or The Book of Light. By Nurho de Manhar. Originally published in "The Word" Edited by H.W. Percival New York, Theosophical Publishing Company 1900-14.

The Mystery of the Bow in the Cloud

It is written, and Alhim said, This is the token of the covenant which I make between me and you and every living creation that is with you forperpetual generations, I do set (nathati) my bow in the cloud!

Genesis 9.12-13

The word 'nathati' here refers to the past, as the bow from the days of Adam had always been witnessed in the clouds. Inhis further comments on these words Rabbi Simeon said: 'In the vision of Ezechiel we read,

And above the firmament that was over their heads, was the likeness of athrone, as the appearance of a sapphire stone.

Ezekiel 1.21, 26

Preceding these words, scripture states, 'I heard the noise of their wings, like the noise of great waters, as the voiceof Shaddai (Almighty), the voice of speech as the noise of ahost, when they stood they let down their wings.' We have here given a description of the four celestial cherubic beings by whom the firmament is supported. They were all joined together by their wings which covered their forms....

Above them is the glittering firmament, whose cardinal quarters reflect the image of each of their forms when turned towards them, as also the colors peculiar to each of them. They are the forms of a lion, an ox, an eagle and a man. In three of these, the human countenance is so

prominent, that the lion resembles a lion man and so with the two others, that are termed the eagle man, the ox man, and thus as scripture71b states, 'They four had the face of a man.'Ez. 1:10 As the firmament was above them it not only reflected their forms but also the colors peculiar to each of them and that correspond to the four letters of the sacred name I. H. V. H. and visible to man, as green, red, white and blue, and which when refracted form twelve different shades and hues, and therefore it is stated, 'as the appearance of the bow that is in the cloud, in the day of rain, so was the appearance of the likeness of the glory of the Lord' (Ez. I. 28).

This then is the mystical meaning of the words, 'I do set mybow in the cloud.' The term 'my bow' has the same signification as that which was said of Joseph. 'This bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob, from thence is the shepherd, the stone of Israel' (Gen. XLIX. 24). As Joseph was a just man, it is said of him, 'He placed his bowin God', that is the covenant, symbolizing equally the bow and the Only Just One, these two signifying both one and thesame thing. Noah being also a just man, the covenant made with him was symbolized by the bow and the arms of his handswere made strong (vayapozow). This word refers to the light proceeding from the bow of the covenant which is the source of joy and happiness to all the world and of which it is written, 'More to be desired is it than gold, yet than much fine gold, sweeter also than honey and the honey comb' (Ps. XIX. 10). This light was the cause of Joseph's mental and spiritual illumination, and therefore is he known as and termed, 'Joseph the upright!' It is termed the bow of the covenant, as the ray in the how though refracted in three others is one way, so is the celestial light reflected downward by the firmament supported by the four cherubic forms of the heavenly or divine chariot.

...We have already observed that it consists of a ray of light composed of three other rays blended and conjoined as

one, forming a mystery only dimly perceptible to initiates of the hidden wisdom. It is further added, 'and above the firmament that was over their heads was the likeness of a throne as of the appearance of a sapphire stone' (Ez. I. 26). Cygnus’ Deneb. This stone is the central point (shethiya) of the whole world and is the basis of the Holy of Holies in the sanctuary at Jerusalem. This foundation stone is the sacred celestial throne placed above the four cherubic beings whose forms are engraved on the four sides of the heavenly or divine chariot and symbolized the traditional law. 'And upon the throne was the likeness as the appearance of a man upon it,' symbolizes of the written law. Hence we conclude it is to be observed and regarded as higher and superior to the traditional. This throne being the foundation stone, Jacob who is the image of the man beheld in vision by the prophetic seer Ezechiel, placed his head upon it ere he went to sleep in Bethel. (Jacob is the first Cygnus)...The world subsists and endures only by p. 351 the presence in it of the righteous, as it is written, 'The righteous arethe foundation of the world' (Prov. X.25) and by the Just One was it brought into existence.Said Rabbi Jehuda: Are we not taught that it is based upon seven columns, as it is written, 'Wisdom hath built her house, she hath hewn out her seven pillars' (Prov. IX. 1)."Said Rabbi Jose: "That is very true, for the Just One upholds the seven pillars that sustain the world. He it is that waters it and nourishes it and to him the scripture refers, 'Say unto the Righteous One, it is good,82a-82b for they shall eat of the fruits of their doings' (Is. III. 10),and also 'The Lord is good to all and his tender mercies areover all his works'." (Ps. CXLV.)... Said Rabbi Jose: Soncino: R. Yesa "How does the Holy Onedelight in souls living yet in the world?"Said Rabbi Jose in reply: "At midnight, all truth-loving andseeking souls arise and engage in the study of the secret doctrine, and hymns of worship. It has already been stated,

that the Holy One and all the souls of just men made perfectresiding in the garden of Eden on high, delight to listen totheir voices of praise and observe the blessings thatp. 352 accrue to such on the day that follows after their nocturnal studies, as it is written, 'The Lord will command his loving kindness in the daytime and in the night I will sing' (Ps. XLII. 9). All worship at this time is therefore true and perfect worship.

On the Study of the Secret Doctrine....**********Said Rabbi Jehuda: "Every deed, act or word a man speaks or does, the higher self or 'neshama' has to give an account ofit. It was the teaching of Rabbi Eleazar, that ere the evening begins with the setting of the sun, the angels or mighty ones of the signs of the zodiac, close the gates of its constellations that have been open during the day. Then p. 370 the voice of a herald cries aloud: Assemble and gather yourselves together! As they ascend in silence on high, those who gather up the world cries and prayers descend and go on their mission through the world. When the moon begins to shed her light upon the earth, these winged messengers sound their trumpets in unison and give forth a sound as the shout of great joy. They blow them again when aplaintive sound is heard and then presently myriads of angelic beings begin chanting hymns and praises before theirLord and Master, after which the judgment of the world commences. ...Then it is that the Holy One delights himself in the souls of the just in the garden of the heavenly Eden.Happy and blessed is he whose delight is to rise and study and meditate on the Secret Doctrine, for then the Holy One with all the souls of the just made perfect, listen and attend to his voice, as it is written, 'Thou who dwellest inthe gardens, thy companions listen to thy voice, cause me tohear it' (Cant. VIII. 13). More than this, the Holy One surrounds him who rises at midnight for study with an aura of light (chesed) to keep and protect him whilst on earth, so that angels above and below become his guardians, as it is written, The Lord will command his loving kindness in the

day time and in the night season, his song shall be with me'(Ps. XLII. 9)."Said Rabbi Hezekiah: "Everyone who, rising at midnight, studies and meditates on the secret doctrine enjoys a lasting (thader) portion in the world to come.""What," said Rabbi Jose, "does the word 'thader' mean?" SaidRabbi Hezekiah: "Hear what I have been taught. Every midnight when the Holy One enters the garden of Eden, all its plants (the souls of the Just) are then refreshed by thewater of the river Qedumim, known as the beautiful stream" (nahaladanim) that flows through the universe, and he who studies the secret doctrine at midnight comes into relationship and communion with the souls of the just made p. 371 perfect on high, and finds himself refreshed and strengthened for as soon as they hear his voice, they are filled with great delight and impart to him the water of life by which they are themselves refreshed and which continually flows forth from under the throne of God on high. This being so, is the92b reason why he who studies at midnight the secret doctrine is sure of a lasting (thader) supply each night from the water of the river of life.

He must not be set high on the ass, lest his heart be liftedup too.

J. Abelson. Jewish Mysticism. London: G. Bell and Sons, 1913. Scanned at sacred-texts.com, September 2005.

C. II, The Merkabah (Chariot) Mysticism

The first chapter of Ezekiel has played a most fruitful partin the mystical speculations of the Jews. The lore of the heavenly Throne-chariot in some one or other of its multitudinous implications is everywhere to be met with. Whence Ezekiel derived these baffling conceptions of the Deity, and what historical or theological truths he meant toportray by means of them, are themes with which the scholarsof the Old Testament have ever busied themselves. But the Jewish mystic sought no rationalistic explanation of them.

He took them as they were, in all their mystery, in all their strange and inexplicable fantasy, in all their weird aloofness from the things and ideas of the everyday life. Hesought no explanation of them because he was assured that they stood for something which did not need explaining. He felt instinctively that the Merkabah typified the human longing for the sight of the Divine Presence and companionship with it. To attain thisp. 34 end was, to him, the acme of all spiritual life.Ezekiel's image of Yahve riding upon the chariot of the 'living creatures,' accompanied by sights and voices, movements and upheavals in earth and heaven, lying outside the range of the deepest ecstatic experiences of all other Old Testament personages, was for the Jewish mystic a real opening, an unveiling, of the innermost and impenetrable secrets locked up in the interrelation of the human and the divine. It was interpreted as a sort of Divine self-opening,self-condescension to man. The door is flung wide open so that man, at the direct invitation of God, can come to the secret for which he longs and seeks. This idea is a supreme factor in the mystic life of all religions. The soul is urged on to seek union with God, only because it feels that God has first gone out, on His own initiative and uninvited,to seek union with it. The human movement from within is buta response to a larger Divine movement from without. The call has come; the answer must come.The Chariot (Merkabah) was thus a kind of 'mystic way' leading up to the final goal of the soul. Or, more precisely, it was the mystic 'instrument,' the vehicle by which one was carried direct into the 'halls' of the unseen.It was the aim of the mystic to bep. 35a 'Merkabah-rider,' so that he might be enabled, while stillin the trammels of the flesh, to mount up to his spiritual Eldorado. Whether, as has been suggested, the uncanny imagery of the Merkabah lore is to be sought, for its origin, in the teachings of Mithraism, or, as has also been suggested, in certain branches of Mohammedan mysticism, one can see quite clearly how its governing idea is based on a

conception general to all the mystics, viz. that the quest for the ultimate Reality is a kind of pilgrimage, and the seeker is a traveller towards his home in God.It was remarked, on a previous page, that the mystic neitherasked, nor waited, for any rationalistic explanation of the Merkabah mysteries. He felt that they summarised for him thehighest pinnacle of being towards the realisation of which he must bend his energies without stint. But yet, from certain stray and scattered Rabbinic remarks, one takes leave to infer that there existed in the early Christian centuries a small sect of Jewish mystics--the elect of the elect--to whom certain measures of instruction were given inthese recondite themes. There was an esoteric science of theMerkabah. What its content was we can only dimly guess--fromthe Rabbinic sources. It appears to have been a confused angelology, one famous angel Metatron playing a conspicuous part.p. 36[paragraph continues] Much more is to be found in the early Enoch-literature as well as--from quite other points of view--in the mediæval Kabbalah. Let us give some illustrative sayings from the Rabbinic literature.In the Mishna, Ḥaggigah, ii. 1, it is said: "It is forbiddento explain the first chapters of Genesis to two persons, butit is only to be explained to one by himself. It is forbidden to explain the Merkabah even to one by himself unless he be a sage and of an original turn of mind." In a passage in T.B. Ḥaggigah, 13a, the words are added: "but it ispermitted to divulge to him [i.e. to one in the case of the first chapters of Genesis] the first words of the chapters."...This insistence upon a high level of moral and religious fitness as the indispensable prelude to a knowledge of the Merkabah has its counterpart in the mysticism of all religions. The organic life, the self, conscious and unconscious, must be moulded and developed in certain ways; there must be an education, moral, physical, emotional; a psychological adjustment, by stages, of the mental states which go to the make-up of the full mystic consciousness. As

Evelyn Underhill (Mysticism, p. 107) says: "Mysticism shows itself not merely as an attitude of mind and heart, but as aform of organic life. . . . It is a remaking of the whole character on high levels in the interests of the transcendental life."...Ḥashmal (Ezekiel, i. 27, translated 'amber' in the A.V.)...p. 38The Ḥashmal, by the way, was interpreted by the Rabbis as: (a) a shortened form of the full phraseḥāyot ěsh mē-māl-lē-loth, i.e. 'the living creatures of fire, speaking'; or (b) a shortened form of ‘ittim ḥāshoth ve-‘ittim mě-mălle-lōth, i.e. 'they whoat times were silent and at times speaking.' In the literature of the mediæval Kabbalah, the Ḥashmal belongs to the 'Yetsiratic' world (i.e. the abode of the angels, presided over by Metatron who was changed into fire; and thespirits of men are there too). 1 According to a modern Biblecommentator (the celebrated Russian Hebraist, M. L. Malbim, 1809-1879) the word signifies "the Ḥayot [i.e. 'living creatures' of Ezekiel, i.] which are the abode [or camp] of the Shechinah [i.e. Divine Presence] where there is the 'still small voice.' It is they [i.e. the Ḥayot] who receive the Divine effluence from above and disseminate it to the Ḥayot who are the movers of the 'wheels' [of Ezekiel's Chariot]."... p. 39...But the mention of fire in the preceding paragraph leads us to the consideration of an aspect of the Merkabah which brings the latter very much into line with the description of mystical phenomena in literature generally. ... The choice of the metaphor probably rests on the fact that 'fire' can be adapted to symbolise either or both of the following truths: (a) the brightness, illumination which comes when the goal has been reached, when the quest for theultimate reality has at last been satisfied; (b) the all-penetrating, all-encompassing, self-diffusing force of fire is such a telling picture of the mystic union of the soul and God. The two are interpenetrated, fused into one state of being. The soul is red-hot with God, who at the same time, like fire, holds the soul in his grip, dwells in it.Examples are the following: In the Midrash Rabba on Canticles,

i. 12, it is said: "Ben ‘Azzai [a famous Rabbi of the 2nd century A.D.] was once sitting expounding thep. 40[paragraph continues] Torah. Fire surrounded him. They went and told R. ‘Akiba, saying, 'Oh! Rabbi! Ben ‘Azzai is sitting expounding the Torah, and fire is lighting him up on all sides.' ...Thequotation sufficiently shows how in the 2nd century A.D. theimagery of fire was traditionally associated with esoteric culture.Here is another instance, in T.B. Succah, 28a. Hillel the Elder (30 B.C.-10 A.D.) had eighty disciples. Thirty of themwere worthy enough for the Shechinah to rest upon them. Thirty of them were worthy enough for the sun to stand stillat their bidding. The other twenty were of average character. The greatest among them all was Jonathan son of Uziel (1st century A.D.); the smallest among them all was Joḥanan son of Zaccai (end of 1st century A.D.). The latter,smallest though he was, was acquainted with every conceivable branch of both exoteric and esoteric lore. He knew 'the talk of the ministering angels and the talk of thedemons and the talk of the palm-trees p. 41[paragraph continues] (děkālim).' He knew also the lore of the Merkabah. Such being the measure of the knowledge possessed by 'the smallest,' how great must have been the measure of the knowledge possessed by 'the greatest,' viz. Jonathan son of Uziel! ...p. 43..."When these things were told to R. Joshua [another disciple of Joḥanan], the latter said one day when walking with R. José the Priest [another disciple of Joḥanan], 'Let us likewise discourse about the Merkabah!' R. Joshua opened the discourse. It was a day in the height of summer. The heavens became a knot of thick clouds, and something like a rainbow was seen in the clouds, and the ministering angels came in companies to listen as men do to hear wedding music.R. José the Priest went and told his master of it, who exclaimed, 'Happy are ye, happy is she that bare you! Blessed are thy eyes that beheld these things! Indeed I saw myself with you in a dream, seated upon Mount Sinai, and I

heard ap. 44heavenly voice exclaiming, Ascend hither! Ascend hither! large banqueting-halls and fine couches are in readiness foryou. You and your disciples, and your disciples' disciples, are destined to be in the third set' [i.e. the third of the three classes of angels who, as the Rabbis taught, stand continually before the Shechinah, singing psalms. and anthems]."There are several points which need making clear in this remarkable passage. The objection to discuss the Merkabah while sitting on the animal's back, and the fact of sitting upon a stone under an olive tree, point to the necessary physical and tempera-mental self-discipline which is the sinequâ non of the mystic's equipment in all ages and among all nations. He must not be set high on the ass, lest his heart be lifted up too.

(

He must be cleansed of every vestige of pride, lowly and of contrite spirit. ...Pride, to the Rabbis, was the most terrible pitfall in the path of the religious life. Its opposite, humility, was the starting-point of all the virtues. If such was the premium placed upon meekness in so far as it concerned thep. 45life of the ordinary Jew, how enormous must have been its importance for the life of the mystic--for him who aimed at knowing Eternal Truth? Everything that savours of evil, of imperfection, of sin, must vanish. The primary means of thisself-purification is the culture of humility.The remark that 'the Shechinah is with us and the ministering angels are accompanying us' emphasises two salient features of Rabbinic mysticism. Firstly, the Shechinah is the transcendent-immanent God of Israel; Israel's environment was saturated with the Shechinah whose unfailing companionship the Jew enjoyed in all the lands of

his dispersion. "Even at the time when they are unclean doesthe Shechinah dwell with them," runs a passage in T.B. Yoma, 57a. ... Secondly, the 'ministering angels' play a large part in all the Merkabah lore, as is seen from the followingRabbinic comments.Ezekiel, i. 15, says, "Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces." ....p. 46...The Rabbis obviously understood the phrase 'the host of them' to refer, not as we suppose, to the paraphernalia of the heavens,i.e. the stars, planets, etc., but to the angelicworlds. The idea of the Word of God becoming transformed into an angel, and hence accomplishing certain tangible tasks among men, here on earth, bears strong resemblances tothe Logos of Philo as well as to the Prologue of the Fourth Gospel.... It was believed that he only (the Mystic) could undertake thisp. 50. [paragraph continues] Merkabah-ride, who was in possession of all religious knowledge, observed all the commandments and precepts and was almost superhuman in the purity of his life. ......In all likelihood, the mysticism of the Merkabah-riders is a syncretism. Mithraicp. 51. conceptions in vogue were foisted on to the original Jewish interpretations; and, in combination with Neo-Platonism, there was evolved this branch of Jewish mysticismwhich, though by no means abundant in the Talmud and the Midrashim, occupies a considerable place in the ideas of themediæval Kabbalah, as well as in the tenets of the modern Ḥasidim.Footnotes 46:1 Sandalphon = Greek συνάδελφος = co-brother.

Rev. (Rabbi) Samuel Rapaport. Tales and Maxims from the Midrash. Author of 'Words of the Sages and their Enigmas,' 'Stories and Sayings from the Talmud'. London: George Routledge & Sons Limited. 1907. Scanned at sacred-texts.com, January 2003.

Messiah

...From the time of creation constant reference is made in Holy Writ to Messiah and the Messianic hope of Israel. 'The Spirit of God moved upon the face of the waters'; the Spiritof God means Messiah.--Gen. Rabba 2; also Levit. Rabba 14.When Eve at the birth of Seth exclaimed, 'God hath appointedme another seed.' her underlying thought was the King Messiah.--Gen. Rabba 23.Unlike the kings of this earth, God bestows some of His possessions and dignities upon beings of flesh and blood. Heset Solomon upon His own throne (1 Chron. 29. 23). He causedElijah to ride upon His own horse; that is to say, upon the storm and whirlwind. To Moses, He gave God's rod, and upon the head of Messiah He placed His own crown.--Exod. Rabba 8.and Tanchuma Voera....Great chariots, precious stones and other valuable gifts will the nations bring to Messiah. This means that the nations will bring Israel as a present to Messiah.--Midr. Song of Songs 4.

The Evil InclinationAnd the land shall mourn ... (Zech 12.12). What is the reason for this mourning? R. Dosa and the rabbis differ on it. R. Dosa says:“They will mourn over the Messiah who will be slain,” and the rabbis say: “They will mourn over the Evil Inclination which will be killed.” ... Rabbi Y’huda explained: “In the future time the Holy One, blessed be He, will bring the EvilInclination and slaughter it in front of the pious and in front of the wicked. To the pious it will appear like a highmountain, and to the wicked it will appear like a thread of hair, and both will cry. The pious will cry and say: ‘How were we able to conquer such a high mountain?’ And the wicked will cry and say: ‘How were we unable to conquer thisthread of hair?’” B. Suk. 52.a.

Supplement 5: The Seven Greek Words (from the Copper Scroll)

1. Centaur

Centaur is a half-man and half-horse. One such centaur, Sagittarius holds a bow and forever points his arrow at Scorpio. They were placed side by side in the Zodiac by Zeus. Centaurus was born from the Cloud, an image of Hera made by Zeus to test Ixion. Ixion failed the test and was bound to the flaming wheel of the Underworld. Since Centaurus was born from Ixion and a Cloud, it was said he isthe child without Aphrodite, born without love in his war against Ares and India.

That Sagittarius is a mere man at Beit Alpha does not reflect the Copper Scrolls reference to a Roman belief in the man/horse Centaur and that he was placed in the sky as Chiron/Sagittarius:

Chiron displays his stars, that hybrid man mixed with a tawny horse....The corrupting poison (from Hydra’s blood on arrow tip) swamped the treatments; disease penetrated bones and body. The blood of Lerna's Hydra and he Centaur's blood mingled, and gave no time for rescue. ...The ninth day arrived, when you, righteous Chiron, encircled yourself with twice seven stars [i.e. took on the form of the constellation Centaurus or Saggitarius].

Ovid, Fasti5.379ff (trans.Boyle) (Roman poetry C1st B.C. to C1st A.D.)

That the Copper Scroll abbreviates Dionysus in relation to the Centaur is a relationship expounded upon 400 years laterby the Greek Epic poet, Nommus

[Rheia summoned rustic gods to join the army of Dionysos in his war against the Indians:] After them came also the gentle tribe of twiform Kentauroi (Centaurs). Beside Pholos in horse's form was Kheiron (Chiron), himself of that strange nature, untamed, with mouth unbridled.

Nonnus, Dionysiaca 14. 49 ff (trans. Rouse)

(Greek epic C5th A.D.)

Roman historian, Pliny, relates that the Centaur is son of Saturn.

The science of herbs and drugs was discovered by Chiron the son of Saturnus [Kronos] and Philyra.

Pliny the Elder, Natural History 7. 197 (trans. Rackham) (Roman encyclopedia C1st A.D.)

2. Charis: The Three Graces

Where do the Charities fit in? Dionysus parents the Charities with Aphrodite.

The seven candles and three feet of the tripod supporting the Menorah are represented by the 7 Greek abbreviations andthe Greek number 3 occurring on the Copper Scroll. The sevencandles also signify the 7 days allotted to the feast of Tabernacles:

On the first day, you must take for yourself a fruit of the citron tree, an unopened palm frond (lulav), myrtle branches, and willows[that grow near] the brook. You shall rejoice before God for seven days.

Leviticus 23:40

The 3 Graces also stand for the 3 major feasts G-d prescribes to the people of Israel as he instructed the fashioning of the Menorah.

Chagigah, “Festival Offerings (Chag.3 PB) on the sacrifices offered on the three pilgramage festivals (Deut.16.16f) (Cohen, 1975, pg xiv)

The Talmud speaks of the Angels of Peace, which weep bitterly over the destruction of the Temple and that even G-d said:

And mine eye shall drop tears and tears, and run down with tears, because the Lord's flock is carried away captive.29 R. Eleazar said: Wherefore these three [expressions of] ‘tears’? One for the first Temple, and one for the second Temple, and one for Israel, who have become exiled from their place. But there are some who say: One for the neglect of [the study of] the Torah.

Chagigah 5b

3. Henioxos: The Charioteer.

The Centaurs were known to carry the chariot of Dionysus on route to the battle of India.

Again consider the word Centaur as a mythical living creature in relation to the four living creatures of the Hebrew Bible also part human part animal:

And from its midst was the likeness of four living beings, and this is their appearance; they had the likeness of a man. And [each] one had four faces, and [each] one had four wings. ... And the likeness of their faces was the face of a man, and the face of a lion was on their right, to the four of them, and the face of an ox to their left, to the four of them, and the face of an eagle [was] to the four of them.

Ezekiel 1: 5-6,10

The Centaur is not a man/lion/ox/eagle, but rather a man/horse. Yet, the type of man/animal symbolism Zachariah and Ezekiel are having an angelic vision of the Divine Presence. Ezekiel describes in limited earthly terms the flaming throne chariot with a Bow Cloud:and Scorpion in relation to the Hebrew Bible. Ezekiel 1 and 2 contain reference to the Living Creatures and the Scorpions.

And above the expanse that was over their heads, like the appearance of a sapphire stone, was the likeness of a throne, and on the likeness of the throne, was a likeness like the appearance of a man upon it above. ...Likethe appearance of the rainbow that is in the cloud on a rainy day, so was the appearance of the brightness round about; that was the appearance of the likeness of the glory of the Lord, and when I saw, I fell on my face, and I heard a voice speaking.

Ezekiel 1: 26-28

In the Christian book of Revelation the same mysteries are used highlighted in boldface below:

Then I turned to see whose voice it was that spoke to me, and on turning I saw seven golden lampstands, and in the midst of the

lampstands I saw one like the Son of Man...Revelation 1:12-13

After this I looked, and there in heaven a door stood open! And the first voice, which I had heard speaking to me like a trumpet, said, ‘Come up here, and I will show you what must take place after this.’ At once I was in the spirit, and there in heaven stood a throne, with one seated on the throne! And the one seated there looks like jasper and cornelian, and around the throne is a rainbow that looks like an emerald.

Revelation 4:1-3

Coming from the throne are flashes of lightning, and rumblings and peals of thunder, and in front of the throne burn seven flaming

torches, which are the seven spirits of God; and in front of the throne there is something like a sea of glass, like crystal.

Around the throne, and on each side of the throne, are four living creatures, full of eyes in front and behind: the first living creature like a lion, the second living creature like an ox, the third living creature with a face like a human face, and the fourth living creature like a flying eagle.

Revelation 4:5-7

Then I saw in the right hand of the one seated on the throne a scroll written on the inside and on the back, sealed with seven seals; and I saw a mighty angel proclaiming with a loud voice, ‘Who is worthy to open the

scroll and break its seals? And no one in heaven or on earth or under the earth was able to open the scroll or to look into it. And I began to weep bitterly because no one was

found worthy to open the scroll or to look into it. Then one of the elders said to me, ‘Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.’Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth.

Revelation 5:1-6

Then I saw the Lamb open one of the seven seals, and I heard one of the four living creatures call out, as with a voice of thunder, ‘Come!’ I looked, and there was a white horse! Its rider had a bow; a crown was given to him, and he came out conquering and to conquer.... I looked, and there was a black horse! Its rider held a pair of scales in his hand...

Revelation 6:1-2, 5b

When the Lamb opened the seventh seal, there was silence in heaven for about half an hour. And I saw the seven angels who stand before God, and seven trumpets were given to them....

The fourth angel blew his trumpet, and a third of the sun was struck, anda third of the moon, and a third of the stars, so that a third of their light was darkened; a third of the day was kept from shining, and likewise the night.

Then I looked, and I heard an eagle crying with a loud voice as it flew in mid-heaven, ‘Woe, woe, woe to the inhabitants of the earth, at the blasts of the other trumpets that the three angels are about to blow!’

Revelation 8:1-2, 12-13

Then from the smoke came locusts on the earth, and they were given authority like the authority of scorpions of the earth. They were told not to damage the grass of the earth or any green growth or any tree, but only those people who do not have the seal of God on their foreheads. They were allowed to torture them for five months (from Scorpio to

Taurus), but not to kill them, and their torture was like the torture of a scorpion when it stings someone. And in those days people will seek death but will not find it; they will long to die, but death will flee from them.

Revelation 9:3-6

In appearance the locusts were like horses equipped for battle. On their heads were what looked like crowns of gold; their faces were like human faces, their hair like women’s hair, and their teeth like lions’ teeth (Corona, Leo, Virgo); they had scales like iron breastplates, andthe noise of their wings was like the noise of many chariots with horses rushing into battle. They have tails like scorpions, with stings, and in their tails is their power to harm people for five months. They have as king over them the angel of the bottomless pit; his name in Hebrew is Abaddon, and in Greek he is called Apollyon.

The first woe has passed. There are still two woes to come.

Revelation 9:7-12

And I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow over his head; his face was like the sun, and his legs like pillars of fire. 2He held a little scroll open in his hand. Setting his right foot on the sea and his left foot on the land, he gave a great shout, like a lion roaring. ... ‘but in the days when the seventh angel is to blow his trumpet, the mystery of God will be fulfilled, as he announcedto his servants the prophets.’...

So I took the little scroll from the hand of the angel and ate it; it was sweet as honey in my mouth, but when I had eaten it, my stomach

was made bitter.

Revelation 10:1-3a, 7, 10

The second woe has passed. The third woe is coming very soon.Then the seventh angel blew his trumpet, and there were loud voices in heaven, saying,

‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.’

Revelation 11:14-15

Then I ... saw the souls of those who had been beheaded for their testimony to Jesus and for the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ for a thousand years. (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. Blessed and holy are those who sharein the first resurrection. Over these the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

Revelation 20:4-6

3 Enoch 6:1-2 (5:3) (and 7:1 or 9/10) 2 Kings 2:11; 1 Enoch 70:2; 14:8When the Holy One, blessed by He, desired to life me up on high, He first sent ‘Anaphiel H (H = Tetragrammaton), the Prince and he took me from their midst in their sight and carried me in great glory upon a fiery chariot with fiery horses, servants of glory. And he lifted me up to the high heavens together with the Shekin. As soon as I reached the high heavens, the Holy Chayyoth, the Ophannim, the Seraphim,the Kerubim, the Wheels of the Merkaba (the Galgallim), the ministers of the consuming fire, perceiving my smell from a distance....Ch.7. When the Holy One, blessed be He, took me away from the generation of the Flood, he lifted me on the wings of the wind of Shekina to the highest heaven brought me into the great palaces of the ‘Araboth Raqia’ on high, where are the glorious Throne of Shekina....Ch8...the Holy One, blessed be He, opened to me 300,000 gates (to the treasuries; also opened to Moses on Sinai) of understanding... subtlety... Life... grace and loving-kindness... love... Tora... meekness... maintenance... fear of heaven (treasuries of life: Chag.12b.10.6; elsewhere: wisdom, fear of sin, Shekina, power... creates and sustains the world: TB.Chag.12a, Ab.R.Nathan,27,41.3,43; Alph.R.’Aqiba, Letter Aleph & BH.3.20. & Letter Zain, where maintenance or parnasa refers heavenly blessings to sustain life on earth and distributed to the nations by the angels.)... Ch.10...

He made me a Throne, similar to the Throne of Glory. And He spread over me a curtain of splendour and brilliant appearance, of beauty, grace and mercy, similar to the curtain of the Throne of Glory; and on it were fixed all kinds of lights of the universe. And He placed it at the door of the Seventh Hall and seated me on it.

...in Midrash Aggadah... Enoch walked with God to mean that he walked with the angels in the Garden of Eden for 300 years and from them he learned the calculations of astronomical cycles, knowledge of the constellations, and many fields of wisdom.

Midrash aggadah, bereshit 5:18:18

The Metamorphosis and Enthronement of Enoch, Tree of Souls: The Mythology of Judaism. H. Schwartz. New York: Oxford University Press, Inc., 2004.

4. Theos

The first word that stands out is the last, uos(s), child/son. The Qumran writers regard themselves as sons of the Son, who is the Messiah of Aaron and David who is to come. The second ‘s’ is a suffix added to ‘uos’ representing action toward, which tells that the 1000 measures come forth from the action of the son. Action toward the son of these 1000 measure must be compared to (pros) the first three ‘woes’ or cries that proceed from existence or one’s lifetime.

The seven Greek abbreviations on the Copper Scroll also represent the Menorah of the Second Temple and the Throne Chariot of G-d in heaven. This is the same Menorah stolen bythe Romans after the siege of Jerusalem.

And he said unto me: 'What seest thou?' And I said: 'I have seen, and behold a candlestick all of gold, with a bowl upon the top of it, and its seven lamps thereon; there are seven pipes, yea, seven, to the lamps, which are upon the top thereof;

Zechariah 4:2

Rather than look at Seven as a mere common number in Hebrew writing, consider the context. The Copper Scroll contains the Hebrew writing of the Temple treasure and the Menorah ison of the important treasures of the Temple. Therefore, the seven Greek abbreviations could easily represent a sacred Menorah.

5. Dionysus:

Orpheus founded the cult to Dionysus and/or Orpheus is an incarnation of Dionysus, since they both traveled to Hades and both died by being torn to pieces. Orpheus attraction tomen lead him to being stoned, but the stones refused to hit him, then women tore him to pieces. It was Orpheus who left a lock of his hair on Dionysus grave in the Temple of Apolloat Delphi. The flute of Orpheus soothed Ixion, the father ofCentaurus, by momentarily stopping the spinning flaming wheel of the Underworld. Chiron the Centaur taught Dionysus the bacchic wine rites, chants and dances.

Dionysus is likened to Pan, since they are the only dying gods. Pan was fleeing from a mythical giant in ‘panic’ and jumped into the Nile. He transformed into a goat-fish, not unlike Capricorn beside Sagittarius in the Zodiac.

[Drawing the chariot of Dionysos:] One Kentauros (Centaur) with a

bristling beard stretched his neck into the yoke willingly, unbidden; and the man mingled with horse half and half, craving the delicious wine even more than a Satyros, whinnied eager to carry Dionysos on his withers. The god seated at the rail of his leaf-entwined car passed the stream of Sangarios, passed the bosom of the Phrygian land.

Nonnus, Dionysiaca 14. 247 ff

In the center of the Zodiac is a depiction of the Helios’ Chariot of the Sun. Helios, the Titan, whom the Romans called, Sol, was also associated with the Greek Olympian godof light, Apollo. Dionysius, the god of wine, and Asclepius,the god of healing, have been associated with this Greek sungod, Apollo/Helios.

Dionysus’ war in India originated in Alexandrian myth. That Dionysus and the Centaur allies are abbreviated on the Copper Scrolls written just prior to the Roman siege of Jerusalem speaks of the allegorical use of the Greek myth todefine the current conditions of the author. The prophetic intent of the authors, who refer to themselves in other DeadSea Scrolls as children of the son, is to testify of a future battle when their Messianic, Son of the Most High, would rescue and heal their land. To understand the prophetic intent more details of the eras mythology are needed.

Dionysus is not only father to the Charities (Kharis/Grace),but also alleviates Pain and Trouble.

Let us be merry and drink wine and sing of Bakkhos [Dionysos] . . . thanksto him Methe (Drunkeness) was brought forth, the Kharis (Grace) was born, Lupa (Pain) takes rest and Ania (Trouble) goes to sleep.

The Anacreontea, Frag.38 (trans. Campbell, Vol. Greek Lyric II) (C5th B.C.)

Aphrodite (Venus) by Dionysus, gives birth to three Charities as specified by the second Greek abbreviation on the Copper Scroll (see above). They are named, Aglaea (Splendor), Euphrosyne (Mirth) and Thalia (Flourishing) (Anacreontea Frag. 38).

6. Triton:

Where Centaurus was born without Aphrodite, Triton’s mother and father were Aphrodite and Dionysus. Also relevant to Triton is Centaurus-triton, the mythical man/horse creature withthe fish-tail of a Triton sea creature.

Consider the Menorah of the Second Temple in Jerusalem:

Figure: Menorah on Roman Victory Arch (Titus Looting Jerusalem Temple), Icon of renown in the Public domain.

In the figure above the Menorah is being carried away by theRomans under Titus who destroyed Jerusalem in 68 ce. A closeup of the base of this Menorah shows mythical creatures carved on it.

Figure: Hybrid Mythical Creatures on Menorah from Roman Victory Arch

These hybrid creatures not only resemble the Centaur, as half-man, half-horse, but also Triton, who was a half-man, half-fish.

That Triton blows a horn to control the storms is reflected in the Sophar horn present in representations of the Menorahin ancient Israel.

Figure: 6th Century Menorah of Jericho Synagogue: Shalom al Yisrael, Peace Upon Israel, Icon of renown in the Public domain.

The Sophar trumpet is seen in the lower right of the Menorah. With the Sophar trumpet is the Lulav branch of the7 day Feast of Booths.

Seven horns of Jericho.... Valley of Achor Valley of Achor -habbakuk Jericho - 7 trumpets...

The Hebrew used the storyboard of the Greek mythology as a warning to those stealing the Temple treasure. Speaking in mythical language the Romans could understand, they would find the Temple Treasure served as the clay in the feet of the Iron Roman giant, pleading to God for the collapse of istyrannical empire.

It was no longer an angry sea, since the king of the oceans putting aside his three-pronged spear calmed the waves, and called sea-dark Triton... to blow into his echoing conch and give the rivers and streams the signalto return.... So now ... it was heard by all the waters on earth and in the ocean, and all the waters hearing it were checked.

Ovid Metamorphoses Book I (A. S. Kline's Version) Bk I:323-346 The Great Flood of Deucalion

In the context of the Hebrew priest writing the Copper Scroll, his Temple treasure is about to be carried away by the Romans under Titus (68-70 ce). Why does he use Greek mythical heroes? To tell a story. What story? A divine chariot, a powerful archer, a powerful trumpet, 3 graces, a powerful drink, a powerful sting. A powerful battle of love and vindication. Why seven? It was in the Hebrew Bible whereseven trumpets were first used against a city also named on the Copper Scroll, Jericho (Joshua 6:1-20). And they marchedaround Jericho seven times and on the seventh day of the siege of Jericho seven priests blew seven horns:

With seven priests carrying ram’s horns ahead of the ark (Throne Chariot). On the seventh day march around the city seven times, and havethe priests blow the horns.

Joshua 6:4

Here the shofar is blown at the close of Yom Kippur to recall the blowing of the shofar at Mount Sinai, when Moses descended (the second time) with the Torah (with Israel’s whole heart and willing soul).

Shibbolei ha-Leket; Mateh Moshe.Pg. 298 tree of souls.

The Prince of the SeaR. Y’huda said in the name of Rav: “In the hour when the Holy One, blessed be He, wanted to create the world, He saidto the Prince of the Sea (the celestrial patron of the sea):‘Open your mouth and swallow all the waters that are in the world!’ (so that the dry land may become visible). He said before Him: ‘Master of the World! It is sufficient (for me) to remain with what I have.’ Instantly He kicked him and killed him, as it is written, With His power he quieteth the sea, and by His understanding He smiteth Rahav ( Job 26:12)... (B.Baba Bathra 74b)

7. Scorpios

Scorpio and the Archer (Sagittarius the Centaur) are side byside on the Zodiac. If this Zodiac is the context of the Scorpio and Centaur/Sagittarius found on the Copper Scroll, an astronomical and prophetic outcome may have been the intent by the original authors.

The language of the Dead Sea Scrolls (ie: son of man) standsout further in Ezekiel’s rendering of lamentation, murmuringand woe:

And He said to me; "Son of man, stand on your feet, and I shall speak with you." Now the spirit entered me when He spoke to me, and it stood me on my feet, and I heard what was being spoken to me. And He

said to me; "Son of man, I am sending you to the children of Israel, to rebellious nations, .... fear them not, and fear not their words, for they are obstinate and thorny with you, and you sit on scorpions. ...And you shall speak My words to them... open your mouth and eat what I give you."

And I saw, and behold, a hand stretched out to me, and behold, in it was a scrollof a book. And it spread it out before me, and it was

inscribed before and behind, and there waswritten upon it lamentationsand murmuring and woe.

Ezekiel 2:1-3,6-10

Is this the Scorpion hidden on the Copper Scroll with its three mysterious Woes!

Chorus: Let, your tears fall, dear Elektra. Let them crash onto the ground like Agamemnon crashed. Let your tears fall in company with the libations, the two a guard for the good against the evil pollution.

Chorus: My splendid Lord, hear my plea! Hear it with your sombre spirit.ὀτοτοτοτοτοτοτοῖO, Lord! O, my Lord! If only a man, well-skilled with the ways of the spear, came to clean these palace halls. A man who’ll raise

high the Skythian bow, the arrows playing in the hands of Ares the war-god, the sword swung wildly in close battle!

Elektra: Earth has now drunk the libations and so my father has received them…

Suddenly she sees the locks of Orestes’ hair.Ah! What is this? Come my friends, come and see this new thing!

Aeschylus, Choephori 152-163

Supplement 6: More Hellenistic Symbolism

Hebrews and early Christians identified with early Judaic philosophy in addressing Hellenistic mythical elements plausibly monotheized on the Copper Scroll in 7 abbreviations.

Auriga - the Chariot Constellation likened to Hippolytus. Like Joseph refused the advances of the Egyptian’s wife, Hippolytus refused those of his stepmother Phaedra who then

committed suicide. Hippolytus then died in his fallen chariot and Asclepius raised him from the dead.

Aquila - the Eagle Constellation who carried the thunderbolts of Zeus. Aquila was assigned to carry the shepherd Ganymede (Aquarius) to Mt. Olympus to be the water carrier of Zeus. Babylonians say the Eagle carrying the constellation the Dead Man (Aquarius). The Chinese look at the constellation Aquila as separated by the Dark Rift of the Milky Way from his wife. Once a year they are reunited by the Magpie Bridge. The Hindu consider Aquila as the half-human half-eagle incarnation of Garuda.

Tros, who was lord of the Trojans, ... were born three sons unfaulted, Ilos (Ilus)

and Assaracus and godlike Ganymedes who was the loveliest born of the race of mortals, and therefore the gods caught him away to themselves, to be Zeus' wine-pourer, for the sake of his beauty, so he might be among the immortals.

The Abduction of GanymedeHomer, Iliad 20. 232 ff

(trans. Lattimore) (Greek epic C8th B.C.)

Related to Noah, who is so beautiful at birth his father Lamach suspects his conception involved an angel. God raisesthe life of Noah from the flood and Noah produces wine.

Verily wise Zeus carried off golden-haired Ganymedes because of his beauty, to be amongst the Deathless Ones and pour drink for the gods in the house of Zeus--a wonder to see--, honoured by all the immortals ashe draws the red nectar from the golden bowl . But aching grief held the heart of Tros, who knew not where the tempest of Zeus had carried hisson. Day and night he lamented, until Zeus repented at last, giving him high-pacing horses, the sort that carry the gods, a gift in exchange for his son... His son would never perish, but be ageless as an immortal.

Homeric Hymn 5 to Aphrodite 203 ff (trans. Evelyn-White) (Greek epic C7th - 4th B.C.)

Much like Enoch, Elijah and Moses, Ganymedes has an eternal destiny with the divine.

... [Zeus] the son of Kronos, king of the immortals, fell in love with Ganymedes, seized him, carried him off to Olympos, and made him divine,keeping the lovely bloom of boyhood.

Theognis, Fragment 1. 1345 (trans. Gerber, Vol.Greek Elegiac) (Greek elegy C6th B.C.)

Olympus, then, is the mountain of Noah, an the sacred banquet of wine is intended to offer immortality to all the offspring of Noah.

He [Poseidon] seized upon you [Pelops], ... and brought you mounted in his glorious chariot to the high hall of Zeus whom all men honour, wherelater came Ganymede, too...

Pindar, Olympian Ode 1. 40 ff (trans. Conway)(Greek lyric C5th B.C.)

Is Pelops seized by the divine chariot likened to Ezekiel who was overwhelmed by the throne chariot and came after Noah-Ganymede? Poseidon rescues Pelops from mortality, like the sea rescued Moses from the Pharaoh.

Lovely his body's grace, that spring-tide hour of beauty, which long since freed Ganymede--so willed Kypris (Aphrodite)--from death's relentless power.

Pindar, Olympian Ode 10. 102 ff (trans. Conway)(Greek lyricC5th B.C.)

Without Aphrodite (love) was Centaur born; with Aphrodite,

love, Ganymede was born-eternal. It was the Horse-man born to earth, and an exchange of horses that Ganymede was born to Olympus. The mythology resembles the liberation of Moses and Israel from slavery by the offering of the horses of thePharaoh in the sea.

And Dardanos' child [that is descendant], Ganymede, prince of Phrygia, the dear delight of Zeus' bed, dipped deep the bowl of gold [at the wedding of Peleus and Thetis attended by the gods], filling the cups for wine-offerings.

Euripides, Iphigenia at Aulis 1051 ff (trans.Vellacott) (Greek tragedy C5th B.C.)

At the wedding of Thetis and Peleus, Eris (Chaos) presented the Golden Apple of Discord to be given to Calliste (the most fair). Paris is asked to chose between the goddesses Hera, Athena and Aphrodite. Hera offers Paris rule of Europeand Asia for the Apple; Athena offers wisdom and power in battle; while Aphrodite offers the beautiful, but married Helen of Troy. Paris choses Aphrodite’s Helen, facilitating the Trojan War. There is a likeness here with the Garden of Eden, and the forbidden fruit taken by Eve who becomes mortal. Paris is likened to Adam. Yet, who is the serpent inthe story? Etana was the Sumerian king of Kish after the deluge. The Sumerian Kings List states Etana "the shepherd, who ascended to heaven and consolidated all the foreign countries", and states that he ruled 1560 years (some copiesread 635) before being succeeded by his son Balih, said to have ruled 400 years.

A Babylonian legend says that Etana was desperate to have a child, until one day he helped save an eagle from starving, who then took him up into the sky to find the plant of birth. This led to the birth of his son, Balih.In the detailed form of the legend, there is a tree with theeagle's nest at the top, and a serpent at the base. Both theserpent and eagle have promised Utu (the sun god) to behave

well toward one another, and they share food with their children.But one day, the eagle eats the serpent's children. The serpent comes back and cries. Utu tells the serpent to hide inside of the stomach of a dead bull. The eagle goes down toeat the bull. The serpent captures the eagle, and throws himinto a pit to die of hunger and thirst. Utu sends a man, Etana, to help the eagle. Etana saves the eagle, but he alsoasks the bird to find the plant of birth, in order to becomefather of a son. The eagle takes Etana up to the heaven of the god Anu, but Etana becomes afraid in the air and he goesback to the ground. He makes another attempt, and finds the plant of birth, enabling him to have Balih.So far versions in three languages have been found. The Old Babylonian version comes from Susa and Tell Harmal, the Middle Assyrian version comes from Assur, and the Standard version is from Nineveh.[1]

(The three temptations)

And we all accuse the Kretans of concocting the story about Ganymedes. Because it was the belief that they derived their laws from Zeus, they added on this story about Zeus in order that they might be following his example in enjoying this pleasure as well.

Plato, Laws 636c (trans. Bury)(Greek philosopher C4th B.C.)

Plato is concerned with the twisting of mythology to lower the divine to mortal standards. Is Plato’s rational expressed in the myth of the Tower of Babel?

What viands and beverages, what harmonies of music and flowers of various hue, what delights of touch and smell will you assign to the gods, so as to keep

them steeped in pleasure? The poets array banquets or nectar and ambrosia, with Juventas [Hebe] or Ganymede in attendance as cup-bearer.

Cicero, De Natura Deorum 1. 40(trans. Rackham) (Roman

rhetorician C1st B.C.)

Is the wine of Ganymede raised to the sky representing the Cup of Elijah, also raised up.

[Constellation] Aquila (Eagle). This is the eagle which is said to have snatched Ganymede up and given him to his lover, Jove [Jupiter/Zeus] . . . And so it seems to fly above Aquarius, who, as many imagine, is Ganymede.

Pseudo-Hyginus, Astronomica 2.16

(Roman epic C1st B.C. to C1st A.D.)

Is Ganymede/Aquarius and Aquila not the Man and Eagle of thefour living creatures from Ezekiel? If so the Lion, Ox, Man,Eagle of Ezekiel is represented in the Zodiac.

...and the famed flight of the boy [Ganymedes]; presently he wasstanding joyfully at the table in heaven, nay, even Jove's [Zeus']

armour-bearer himself [Ares] quaffs the beguiling draught from the Phrygian's ministering hand.

Valerius Flaccus, Argonautica 2. 414 ff (trans. Mozley) (Romanepic C1st A.D.)

Tros married Scamander's daughter Callirhoe, had a daughter Cleopatra,and sons Ilos, Assaracus, and Ganymedes. Because of his beauty, Zeus kidnapped Ganymedes by means of an eagle, and set him as cupbearer in the sky.

Pseudo-Apollodorus, Bibliotheca 3. 141

(trans.Aldrich)(Greek mythographer C2nd A.D.)

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