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

Throughout the scriptures there is a pattern which appears repeatedly, however, to

the best of my knowledge - and the knowledge of those PhDs and MA’s with whom I
have inquired - there are no books or papers written upon the subject pertaining
to the pattern upon which I shall here-in attempt to elucidate. I call this
pattern, “The Washing and Anointing Pattern” or “Kabasu and Kaphar.” This pattern
is, in short, a pattern of three ("silentium")- three periods, repetition of a
statement three times, three days/nights, something done or repeated three times;
commandments given and/or a period of turmoil; reference to a symbolic fluid -
blood, water, semen/menstrual blood, oil, etc.; and blessings or covenants
given/made.

This pattern is evidentiary in the Book of Isaiah, chapter 22. Throughout the
chapter Isaiah makes a statement about the state of Israel and repeats it three
times (vs. 1-4, 5-9, and 10-13). Here he references tears three times (vs. 4, 5,
and 12); water, or ditches, three times (vs. 9 and 11); and wine or drinking twice
(a symbol for blood which is also referenced twice - vs. 2 and 13) (vs. 13). Thus
the references to four of the symbolic symbols are repeated three times. So we
have a reference to three 3 times: a repetition of a statement of lamentation
three times, references to water in various forms three times, and references to
blood and its symbol (wine) three times. Throughout these passages introducing the
prophecy, Isaiah includes the prophecy of turmoil - then occurring, occurring
previously, and that which will occur in futurity.

Isaiah then proceeds to go on to a prophecy concerning the current treasurer of

the kingdom, Shebna. Approaching Shebna at the Tomb of the Kings and prophesying
that he (Shebna) shall soon enough be replaced by Eliakim. This reference to
Shebna being replaced by Eliakim is the covenantal agreement. Incidentally,
Eliakim means, literally, “Jehovah/God will raise up” - becoming a type and shadow
of the Messiah Ben David.

Again, another reference to this pattern is in Exodus 19. Here the Lord tells
Moses to inform the people that He will be coming to speak with them. In vs. 11,
the Lord tells the people that He shall appear to them on the third day (the first
reference to three). Contained within this verse and those which surround it (vs.
4-15) are the references to three (vs. 14-15), promises of covenant and blessings
(vs. 4-5), the turmoil (this is intimated throughout the entire chapter - when God
tells Moses to inform the elders that they shall not let the Children of Israel
into the mountain lest they be destroyed, God appears in the mountain amidst fire,
smoke, and an earthquake, etc.), and the symbolic fluid: blood (sacrifice upon the
altars - intimated but not explicit, seminal emission, and washing (the term here
is Kabasu).

For a reference in the New Testament we need only look at the Atoning sacrifice of
Christ for multiple over layered reference: After instituting the Passover meal
with His disciples - with its symbolic 3 (or 4 - depending) cups of wine - He
passes with His disciples (excepting Judas) over the brook of Cedron, and into the
garden called Gethsemane (meaning “wine press”). Here Christ prays the great
intercessory prayer and sweats great drops of blood (a third reference to three).
He finishes the prayer just as the guards come to arrest Him. Jesus is then judged
(passes between Caiaphas, Pilate, and Herod), flogged, and a crown of thorns is
placed upon His head. Finally, He is placed upon the cross, offered wine, bleeds
profusely, and is pierced with the spear - where water and blood rush out.

Here we can see that the Pattern is repeated multiple times (and this does not
even begin to delve into the specifics). There are many references to water,
blood, oil, and wine (and, if we are to believe the Priory of Sion, we also would
have semen). We have multiple periods of turmoil (most of which overlap one
another, such as when Peter denies Christ three times before the cock crows even
while Christ is being scrutinized by the Sanhedrin). Also, we have references to
three layered throughout - such as the division of the Apostles (Judas left, the 8
separated, and the 3 a stones throw away from the 8 and Christ); the Prayer, the
Crucifixion, and the Resurrection, etc. We also have our covenantal agreement
along with the blessing provided - the sacrifice of the Pascal lambs even while,
according to John, “the” Pascal lamb is slain for the “sins of the world.”

Lastly, there is the story of Oedipus solving the Riddle of the Sphinx; a riddle
which, if answered incorrectly, would result in the death of him (or her) who
attempted to cross before it. The riddle contains our reference to three in
historicity: What has 4 legs in the morning, two legs in the afternoon, and 3 legs
in the evening? The answer: A man. A man in the morning of his life crawls on all
fours, in the afternoon walks on two legs, and in the evening has two legs and a
cane to assist.

What was the Sphinx protecting? According to the Greeks, the Sphinx was protecting
the city of Thebes; but, according to the Egyptians, the Sphinx would protect the
entrance to the temple. What was the blessing which one would receive for solving
the riddle? They would be allowed to enter the temple mount (in Egypt the city of
Thebes was located south of the Valley of Kings and in Greece it (Thebes) was
located at the base of Mt Olympus - mountains being an ancient symbol for temples
and, thus, heaven). Finally, what was the symbolic fluid? Water. Both locations of
Thebes were located near bodies of water which were important for the people - the
Nile River and the Aegean Sea.

And thus we can see, through this limited scope essay, that there is definitely a
pattern of Kabasu and Kaphar throughout the ancient texts and myths. Is it
possible that it permeates throughout our very lives? Yes. And it does. Is it
possible that it is located throughout the writings of our modern media? Yes, but
it is very sporadic and far between. Interestingly enough, however, it is located
throughout all of the great works of classic literature, both modern and ancient -
Hugo, Dickens, Fitzgerald, Wharton, Salinger, Huxley, Eco, Tolstoy, Twain, etc.
Even Poe, Longfellow, Shelley, and the other poets of great renown have their
patterns containing this. Is it possible that this is a great pattern underlying
all patterns of life? The great Haqq or Unified Web? It is not only possible or
probable, it is likely.

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

1) Hugh Nibley, “Approaching Zion,” 1989

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