Volumes

Back in April, 2023, I did a blog that estimated 16 total volumes. That number is not correct. This blog explains and provides some of the parables that give the real count. This blog also looks at a couple stories where Tabernacle items are keys to unpacking Joshua's parables.

2023-04-07 Revelation Blog (paleo.in)

The link here is to the April 7 blog post when I guessed that there might be around 16 volumes in total. So my estimate was based on the inspired parts of the Bible that we know, and then 15 more volumes of roughly equal size.

I am far enough along in the design work to push that number up to 32. This should break down as the base document, 30 more normal additional volumes and then the 'tree of knowledge of good and evil.' That volume is somehow strange, and it shows up as strange in the NT parables.

Let me briefly explain the logic behind this number before turning to the parables.

3D Models

Some of the Tabernacle items are visually explaining the steps from the base document through to the additional volumes. Each volume has a cipher that explains how the letters in the base document are exchanged to produce another text.

One of those ciphers is an empty set. It replaces each letter with itself, with no net change. The fig tree model basically represents that null case cipher. The fig tree sets up the cipher system itself, but displays no specific cipher.

Then there is the 'wheel within a wheel' seen in vision form early in Ezekiel. In mechanical form it starts with a model of the fig tree. In the NT this thing is also known as the 'mount of olives.' It is a geared device. There are 5 important gearing points that represent 5 binary, left-right, choices.

Once the machine settings are dialed in, the cipher for each letter must be learned. Each letter's target in the cipher is discovered by rolling a pair of marbles down through the machine.

The first marble verifies the inbound letter. Then another marble shows the outbound letter. Ezekiel calls those marbles 'eyes.' The NT is using the term 'olive' for those marbles. The NT is calling out this machine as a mount of olives.

As each of the 5 gears is either configured left or configured right there are 2 x 2 x 2 x 2 x 2 = 32 different possible settings on the machine and thus 32 different ciphers. One of those settings is the null case, it ciphers the inbound document back to itself, with no net change.

Pots

The record of each cipher ends up as decorations on the rim of a set of 32 different pots. The text also calls out these pots as jars or baskets. The outsides of these jars have a notation that indicates the settings on the machine that were used to create that pot's particular cipher.

The Book of Daniel describes the bands around these pots as bands of iron and brass that were around the stump of the tree that Nebuchadnezzar cut down. See Daniel 4:15. The notation around the pots, or stumps, is in various bands. Presumably alternating rings of notation going up the side of each pot.

One of the settings on the machine generates no net change in letters. This is a special tree and is known as the 'fig tree' of Nathanael fame.

Note I am suggesting here that the notation on the pot explains how the cipher is generated. But it is also describing how to assemble various other trees.

The bands around the stump are thus showing the means by which the tree of Nebuchadnezzar regrows. As each pot is different, those bands are also showing how to regrow all the trees seen in the Eden stories in Genesis. See Genesis 2:9.

Each tree represents both a cipher, and a document created using that cipher. This is how the Eden stories actually function. Eating from each tree is reading and being soul nourished from the contents.

I have not yet done the pot design work, but I expect each pot to have 6 bands with brass notation and 5 bands of iron notation. The iron notation will match the settings in the gears on the machine that sets up the ciphers. There may also be decorative bands below bringing total bands to 12 or 13.

The lid of these pots has a simple diagonal handle that is loose. It can be spun around to any pair of letters that mark input and output letters of the cipher. The use of the lid is why the rim of the pot is where the action is located.

When Paul discusses a treasure in jars of clay, 2 Corinthians 4:7, he is indicating he is using those 32 jars to hold the volumes created using the cipher described on the outside. They can just as well be used as pots in which trees are grown and they can be used to hold scrolls.

The ciphers as I am describing here are not enough to fully produce additional documents. But they are the starting point. They are a system of items that work together to generate and explain the origins of the ciphers.

Now, lets look at how some of this is described in parable form in the NT. A chapter full of these parables is Luke 19. Here is the link.

Luke 19 (BRB)

This chapter in Luke is the story of the day that Joshua spent at the house of Zacchaeus. It begins when Joshua finds Zacchaeus in a leafless fig tree.

The fig tree tabernacle item uses figs and fig leaves to show an intricate relationship between 2d drawn forms and 3d solid objects. The tree roots at the 'star' object and ends with the 2d drawn forms of the letters in the Paleo alphabet. Leaves hold 2d forms. Figs hold 3d forms.

The leafless fig tree in which Zacchaeus is found is thus a reference to what?

If we take the Nebuchadnezzar era Hebrew alphabet, what decorates that tree?

There are no leaves in the Hebrew language's equivalent tree because there are no generative 2d forms. Other parables will explain there are no figs in the Hebrew alphabet tree either. See Matthew 21:19. This is because there are no 3d generative forms in the Hebrew alphabet tree.

So the passage is introducing us to Zacchaeus' situation. He hangs out in the Hebrew text. He needs to get out of that tree. Joshua can come to his house once he does that. This is a hint that we are going to be getting more alphabet and language parables in that chapter.

Note if you are following along, verses 7 and 8 are likely additions to distract future readers from the focus of this chapter.

By verse 9 'This one' is called out as a son of Abraham. That name keys immediately to the lamp Tabernacle item. This name and use of the lamp call out by reference the audit system behind inspired text. Besides simple audit, these items are also used when the ciphers are being applied. This is beyond my scope in this blog.

So 'this one' may not be a reference to Zacchaeus at all, but a reference to the domain of this parable. This story is a son of Abraham.

By verse 11 Joshua turns to the meat of this chapter. It is a story of giving various servants charge over different sets of minas.

The servant given 10 minas earns 10 more. The servant given 5 minas earns 5 more. The servant given 1 mina hides it until his master returns.

This chapter is telling us what happens. The real fig tree, of inspired text, generates more trees.

The numbers in this parable are explaining this in 2 different ways. First, the simple math, but also the doubling.

Watch the simple math: 10 minas + 10 minas + 5 minas + 5 minas + 1 mina = 31 minas. The total count of minas is indicating the pots or trees after the reference or first tree.

Now, watch the doubles. 10 minas double to 20 minas. 5 minas double to 10 minas. Also note that the second servant was given 1/2 of 10, another factor of 2, but used as a divisor.

The 5 gears on the wheel machine each double the number of total possible ciphers.

Now think about the narrative surrounding the servant that buried that last mina, not putting it to work. Is this a reference to the tree of knowledge of good and evil?

Perhaps the best thing to do was bury it. That servant might be getting a bum rap.

In any case, the flow of the chapter begins with a fig tree. Need to get out of the leafless tree to continue. Then the chapter gives the doubling math that will generate 30 useful additional volumes.

The bottom of this chapter changes location, and thus changes subject. It is unclear if there are language parables there.

For another example we turn to the feast of Cana. It contains another place where the volume count is seen.

Water Into Wine (John 2 BRB)

The link here is to the story of the feast at Cana. We think this was the wake for Joseph. At this feast Joshua's mother tasks him with providing more wine as they have run out. It is Joshua's party, so his job to supply.

By vs. 6 we find the description of the jars he is going to use for this miracle. In this case 6 water jars that contain 2 or 3 gallons each.

As soon as we read jars we should think of the jars of clay that make up some of the Tabernacles items. Those jars in the tabernacle sit downstream in the process of generating additional documents.

So the miracle here, of converting water into wine is directly related to the manuscript conversion process. The main document is like the water. The wine at the end of the miracle is more volumes. The implication here is that those volumes will be better in terms of content than the inspired parts of the Bible as we know now.

This also suggests that Joshua is the provider of that wine, so those volumes are his work. This is also happening towards the end of the party which suggests the additional volumes are found at late stages in history.

In the case of the feast at Cana, we do not see 30 or 31 jars of clay. Instead we only see 6 stone jars.

But the writer is recording a detail that points at 30 jars. We are told 6 Jars of 2 or 3 gallons each. The math should be obvious. 6 * ( 2 + 3 ) = 30.

So why not 31?

This is a story about fine wine. This wine is better than at first. Served to the master of the banquet, presumably the judge/lawyer there to settle the estate.

One of the trees in the garden story is not to be eaten. So one of the volumes does not count as fine wine. This parable is counting to 30 and not 31 in order to avoid the tree that should not be used for food.

References to Tabernacle items are spread across the NT. Here is an example of another, where the details of the story make better sense when we know those articles.

Crumbs From The Table (Matthew 15, BRB)

The link here is to the story of the Canaanite woman whose daughter is healed because she makes a faith statement based on crumbs from the table. This link is to the Matthew version. The same story is told in Mark 7.

We have taken a lot of inspiration from this story because it hits so many of the things we are working on. In particular this geographical area is the historical home of Hiram and the Phoenicians who adopted and thus preserved and widely spread the Paleo alphabet to the world.

Hiram seems to have done this when Solomon and Hiram did a deal to have Hiram supply logs for Solomon's Temple while Solomon supplied food for Hiram's house. See 1 Kings 5:9.

So at first glance at the story of the Canaanite woman, she is referencing this historical story. She and her people are thus the dogs.

If you go back and read the Matthew 15 story you see at vs. 24 that Joshua appears to make a statement that he is only sent to the sheep that have strayed from the house of Israel.

That verse, of course, is a very disputable idea. So Joshua is not sent to the whole world? So missions work over the past 2000 years has been in rebellion to him? So Paul should not have gone on any missionary journeys? Or at least never outside of Jews? Or more generally gone outside of Europe?

Assume for a moment that verse 24 was added by the high priest when the NT was edited. He would have very much wanted to do this to change the meaning of her truth claim. Let me explain.

Without that verse the dogs who eat the crumbs from the table are who?

Dropping verse 24 does not appear to change the story. 1 Kings 5:9 still stands. This is the area that Solomon fed.

But think again. Solomon was not in view when the woman references the table.

The 'table' that the woman is referencing is one of many lurking Tabernacle items. She is referencing the table that is part of the Tent of Time. The table shows up in that tent and near the lamp in Exodus 30:27, though that the table is in other places too.

Exodus 30 and the surrounding chapters is high ground for editors, in particular Ezra. More on him in a future blog. So we don't know much about that table from the Exodus narrative with any certainty.

But let me suggest that the qu-map case, that I called the Castle in last week's blog is that table. It is supposed to be a display table for the 25 objects that explain the meaning of letters. It also shows off the Qu Map design. It also explains the audit pattern. The lid design can be inlaid wood or it can be covered with a quilted piece of cloth like a table cloth. (Of course I am using 3d printed plastic, a modern hack.)

The case itself has at least 2 sets of the letters. These need to be there so students can hold them up against the matched 3d models. There might be 3 or 4 sets of letters depending on how they might be used decoratively around the box. There are strange non-random geometric qualities to the table too, but those details are for another time.

The letters in a wooden version of this case were likely cast in silver and had pegs on the back of each letter to match peg board like holes at various places. This is very much like holes on the side of the shepherd's staff. It too has pluggable letters.

The crumbs, or tiniest bits of silver, are the punctuation.

Those little bits of material are very much like real crumbs from a table. They are very hard to 3d print. They are hard to handle. They are hard to insert into the holes in the case. Even an expert jeweler is not going to like messing with these very little bits of silver, assuming they are made from real metal.

Just as in the previous parable with the leafless fig tree, the equivalent table for the Hebrew language is missing crumbs because the inter-word punctuation symbol, the 'dot' does not exist in Hebrew. Spaces are used between words in Hebrew instead of the dot. Hebrew is like English in that they both only use spaces between words and are missing these crumbs.

See how the Zacchaeus story and this story are structurally similar? They are both referencing Nebuchadnezzar's Hebrew invention. They are both built on something missing in Hebrew. Both parables call out deficiencies in that language system.

So what is the woman saying now?

She is saying that dogs ate the crumbs.

Who are the dogs who ate all those crumbs?

This answer is why the woman was commended for her faith and her daughter was healed. This is also probably why the text does not give her name. Her life would have been at risk if the author had included her name in this account.

This story has the same faith basis as Zacchaeus getting out of his leafless fig tree.

Both of these stories unpack and make sense when we know all the articles that defined the language. We call them Tabernacle items. Any child should know about them long before they were old enough to start reading the inspired text. See 2 Timothy 2:20 for more.

More Later,

Phil