Hosea Decoded – Introduction

Article Index
Hosea Decoded – Introduction
Parsing and Translating the Back Text
The Indefinite Pronoun and Prenomial Suffix
themes
The Theme of “Restoration”
The Theme of “Healing”
The Theme of “The Law”
The Theme of “Desire”
The Theme of “Struggle”
Auxiliary Themes in Hosea BT
Conclusion
All Pages

HOSEA: DECODED
The Hidden Prophecies
Reading the Text Backward
Volume III of the ‘Linear Bible Code’ Series
An Introduction to the Back Text of the Book of Hosea
The Text of Hosea
The printed text of the Biblia Hebraica Stuttgartensia is used throughout; it has been shortened to BHS in this book. The footnotes of that great publication proved critical in parsing and translating the Masoretic Text. The Forward reading of the Text is plainly in error in many places. This is shown by the pointing of the consonants. One example that is multiplied is the misspelling of some verbs. The characteristic of omitting the plural masculine suffix is identified in at least four locations in the Text of Hosea: יבלעוהו 8.7 ;יקראוהו 11.7 ;סבבוני 12.1 ; and 5.15 ישחרוננו . The ‘vav’ that should be there, in each case, I have supplied all the while underlining it. In the printed Text this omission is supplied with the Qibbus (three slanted dots) below a consonant.

The Masoretic Text also has other misspellings that are typified by omitting of the ‘vav’. This ‘vav’ represents both the Holem and Qibbus sounds, the ‘o’ and the ‘u’. The omitting of this letter in the crucial spelling process forces the editors of the Stuttgartensia edition to supply it with the dotted vowels just mentioned.

Here are some examples of defective words of the ‘vav’ kind found. In Hosea 14.10 (chapter 1 paragraph 1 of the back text), the plural participle translated ‘transgressors’ lacks the Holem above the first letter: פשעים vs. פושעים . In Hosea 14.7 another plural participle lacks the ‘vav’. Compare what is written and what is read: ינקותיו vs. .יונקותיו.

Here is an example of a defective spelling of a word that reflects a missing ‘vav’ of the ‘u’ sound. In Hosea 14.4 the word translated ‘he shall be compassionate’ is written ירחם but is read ירוחם . The verb is in the Pual paradigm. The deficiency is rectified by printing the Qibbus beneath the ‘Resh’ letter. Another example of the Pual defectively spelled is in Hosea 14.1. The word translated ‘they shall be rejected’ is written ירטשו which then appears to be in the Kal paradigm. The editors have supplied the missing ‘vav’ with the Qibbus in order to make it Pual: .ירוטשו

It is quite common to find these defectively spelled words. They are so common many do not think them defective. They think a defective word is missing a letter other than ‘vav’; and they are right; but they do not go far enough.

An examination of an excellent lexicon of Biblical Hebrew, such as HELOT will point out the correct spelling of a word, such as a noun, as well as the exceptions. These exceptions mostly are characterized by the omission of the ‘vav’. What I am leading up to is the fact that in one verse we will find the word fully spelled out but in another location it is defective. In Hosea 12.10 we find the adverb ‘yet’ spelled without the ‘vav’ in the middle position: עד . The editors place a single dot above the ‘Ain’ to supply the missing ‘vav’. However, later in the book it is spelled correctly: עוד in 1.6.

Another example of defective spelling is the plural masculine noun translated ‘saints’ by some in Hosea 12.1. It is spelled with the ‘vav’ קדושים . However this spelling is the exception. The unusual spelling leaves off the ‘vav’; see Leviticus 11.44, .קדשים Now this plural word is an adjective and as such is a modifier of a noun. The defective spelling may easily be confused with the noun form which is written in the singular without the ‘vav’, קדש and in the plural as well.

In Hosea 11.4 the word ‘yoke’ is spelled with two letters: על . And so it is throughout the Hebrew Scriptures. GESENIUS however records that it is also spelled with the third letter elsewhere: עול ; see page 630b. In the back text this missing ‘vav’ is used to supply the demonstrative word ‘even’.

There is another type of defective spelling found in the Masoretic Text. At times the object of the sentence is missing. We see the incomplete sentence composed of a subject and the verb only. In Hosea 13.7 we find this sentence: כנמר על-דרך אשור . When I translate it I supply the object in italic letters. The object becomes clear from the previous sentence: “like a leopard beside the road I shall regard them.”

I have yet to describe the missing letter ‘yod’ in the Masoretic Text. To a lesser degree defective words omit this letter. The word ‘Jerusalem’ more often than not is spelled without it: ירושלם ; but check Jeremiah 26.18, ירושלים . The ‘yod’ comes and goes with other words like ‘lamp’; נר \ ניר and the word ‘Ephah, איפה \ אפה or take the word ‘rampart/fortress’. This may be spelled with or without the ‘yod’: .חל \ חיל I have made this quick survey of defective and alternate spellings to prepare the reader for the back text of Hosea.

Parsing and Translating the Back Text
The encoding of a coherent back text does have some constraints built into it. The Encoder had to balance the needs of the Forward and the Backward Texts. Because Hebrew is not a perfect language the Encoder worked around its imperfections.

When I parsed the back text I discovered a number of words that were defectively spelled. Many of these words were corrected with the insertion of a ‘vav’ or a ‘yod’. Some of these insertions actually were imbedded in the Forward Text itself. The defective spellings that were corrected by the Editor with Holem or Qibbus actually when rendered into actual letters supplied just the needed touches in parsing the back text.

Here is an example. In Hosea 9.3 the word ‘not’, the adverb לא is spelled with a dot or Holem over the two consonants.. This supplies the missing ‘vav’ letter which for one reason or another has been suppressed in the Masoretic Text. HELOT, page 518a records the defective and the full spellings of the word. When parsing verse four this missing ‘vav’ actually supplied the needed letter to create the word אול which I translate ‘leading man’. The context readily accepts this rendering: “and oh the wail of the Adversary of the Father and the ashamed ones of the Leading Man.’ The larger view of the Text supports this interpretation. If the Holem was not converted to the ‘vav’ it would read ‘GOD’. The context of the Text decidedly rejects it.

In Hosea 9.7 the word רב has the Holem above the two consonants. The full spelling is רוב which is described in HELOT, page 913b and it can be found in I Chronicles 4.38. In the back text this missing ‘vav’ supplies the needed letter to the word עבור which I translate as the preposition ‘for the sake of’; see chapter 6 paragraph 9. If this option was not available I would have supplied the Holem myself. It is gratifying however to note that the Forward Text once had that missing letter.

The Forward Text is filled with the Holem and the Qibbus. They supply missing letters that according to the back text should have been retained.

The back text points from time to time to places in the Forward Text which ought to have the ‘vav’ omitted and replaced like the other missing ‘vav’s’ with either the Holem or the Qibbus. A perfect example is in Hosea 1.6. This is the adverb ‘still’ עוד . In parsing the sentence in which this is a part the context pointed to the necessity of omitting the ‘vav’ and reducing the word to two letters just as we find in Hosea 12.10. There it is spelled in this defective fashion. Now the parsing can continue unabated. This defective spelling give us the imperative word ‘know thou’ דע ; see chapter 14 paragraph 5: “Know thou the Mouth of Emptiness!”

There is one revision to the Masoretic Text in this paragraph. Hosea 14.9 (verse 8 in the KJV) which reads : ‘thy fruit’, פריך ; but the BHS footnote puts forth another reading which I have accepted: פריו ; ‘his fruit’. This revision supplies the needed letter to render the five consonants אצמנכ ‘mighty one’ ‘Our might one’, אצמנו . The ‘Kap’ is replaced with the ‘vav’.

The Indefinate Pronoun and Pronominal Suffix
One of the aspects or characteristics of the Back Text Books, Daniel, Zechariah and now Hosea, is the indefinite pronouns ‘his’ and ‘her’ in translation. Whether this appears at the beginning of the verb or at its end (pronominal suffix) a lot of confusion is created.

 

A second characteristic to be found are small blocks of minor themes interspersed in long extended themes. This is of course authentic in nature. I recommend the student and scholar to the ‘Gospel of Philip’ in the Nag Hammadi books. Quoting from The Nag Hammadi Library “The Definitive Translation of the Gnostic Scriptures Complete In one Volume” James M. Robinson general editor this characteristic is applied to the ‘Gospel of Philip’.

“These few sayings and stories about Jesus, however, are not set in any kind of narrative framework like one of the New Testament gospels. In fact, The Gospel of Philip is not organized in a way that can be conveniently outlined. Although some continuity is achieved through an association of ideas (cf. 51,29-52,35), a series of contrasts) or by catchwords (cf.77,15-78,24, the word love), the line of thought is rambling and disjointed. Complete changes of subject are common. The text gives the impression of logical coherence because of the recurrence of certain themes…but this coherence is probably more coincidental than planned.” (page 139)

But getting back to the pronominal suffix and the indefinite pronouns Mr. Robinson opens our view to this authentic characteristic. In both the ‘Gospel of Philip’ and the back text of Daniel (Hosea and Zechariah to some degree also) the indefinite pronouns are prominent. What does this means to the reader? One looses sight of who is talking or who is being referenced. This means that the reader is constantly searching for antecedents, or the last named person or persons. I have attempted to help the reader by inserting from time to time in italic type the most plausible identities of the indefinite pronouns. Again quoting from the above referenced book we find this characteristic mentioned:

“It is possible that the compiler of this collection purposely disjoined what were once whole paragraphs of thought and distributed the pieces in various places is this work. A clear thought results if one joins 70,5-9 with 76,22-77,1 and 66,7-29, in that order. Indefinite pronouns gain proper antecedents in the process.” (page 139)

In the recently published book Robert Eisenman writes on the indefinite pronouns thusly:

But, in addition, what has further confused scholars in the passage from 1QpHab,xi.4-6 before us is the multiplication of ‘him’s or his’es. These occur in three successive variations: ‘to swallow him’, ‘the House of his Exile,’ and ‘his Hot Anger’ or ‘Venomous Fury.’ In Hebrew, pronouns of this kind are always expressed by same pronominal suffix ‘o’/’him’ or ‘his’. But the problem is, when one has a series of these, it is often impossible to know to whom they refer – the subject of the action or its object. The same is true in Semitic languages like Arabic and the problem often occurs even in English writing where it is considered poor style not to specify this. In Hebrew and Arabic it is quite normal and you have to figure out the sense of the attribution by what is being said and the drift of the material. This is often a dangerous activity for academics.
The New Testament Code, The Cup of the Lord, the Damascus Covenant, and the Blood of Christ, Watkins Publishing, London, copyright 2006, page 787.

The Theme of ‘The Waters’
There are Six major themes that run through out the Back Text of Hosea. The first is the theme of ‘Waters’. This is variously referenced by ‘Flood’ ‘Sea’ ‘Ark’, ‘Rowers’ of boats, ‘ship’, ‘waters’ and Noah, etc.

This book begins with a reference to Noah’s flood. The word I translate ‘Flood’ is from the word מבול which appears in the Hebrew Scriptures twelve times. All but one are in Genesis chapters 6,7, 9, 10 and 11. This exception is Psalm 29.10. Here it reads: ‘The LORD sits upon the flood; yea, the LORD sits King for ever.’

The ‘flood’ theme along with the ‘Sea’ theme is woven throughout the back text of Hosea. Paragraph 1 powerfully sets this theme. ‘The Flood abated; the Sea is borne up here rolling toward Me kindling the Law.’ Again, ‘I shall increase the day of power of the Sea.’ The other references built upon these themes are quoted:

“I shall kill the one smelling sweet the ashes of the peoples of the Sea, the free born of Chebar.” 3.6

“Oh the desires of Noah.” 2.6

“My Sea ensnared the Measure of the Standing Place of the Region.” 2.8

“Know you the Waters of My Lowly One are against thy soothsayer.” 3.4

“And the flood is covering the unclean;
And His bosom treads the Foundation of the earth.” 3.5

“The Spirit of the Sea overflowed a jar.
The Sea of another kind My Spirit separated.” 4.3

“My Watercourse swallowed up the sole of the foot.” 4.4

“To whom is folly? the Sea of Ruin.” 4.7

“The Ark belongs to Me.” 5.5
“I shall increase the Sea her people.
They shall swallow up the extremity of the desire of Meres’ lust;
he abhorred her.” 5.6

“The Sea healed them and lamentation is toward Ruin instead.
Toward its corner is his billowing cloud even pouring out the early rain. Against it is the pride of man’s lust…” 5.7

“From this is the executioner of Lachish.
And how he increased his own chamber against the fish of the Sea.” 6.7

“The Opulent One of the Abyss appeared; he shall restore Desire.” 6.12

“I shall make it rain then draw thou it up after it has crushed them
and after the Father heals the level plain.” 6.14

“The Lamp of the Garden is good fortune.
And the Lamp of Rejoicing contained the cloud of the Ark’s Chamber.” 6.16

“He (Our Witness) shall lift up an Ocean of an Ocean.” 9.7

“Return Thou oh GOD the Palate and Integrity!
And Yah shall then empty the complete Abyss.” 10.7

“The magician shall attack but the Waters-of-Moses are here;
they have hidden the Stature of the Great HaShem.” 11.13

“The Light of the Gift shall become fruitful.
And within the Gift of the Waters-of-the Son are My Waters.” 12.2

“Oh the lament of the Ark.” 12.6

“And Distress shouted:
‘Desire is shaking seaward and the Waters-of-Moses.
‘It shook the Chamber, alas.’” 13.4

“And Hennom I shall carry away as Desire makes itself sing of The Waters-of-Tomorrow isolating the rag from the little children of reputation and enriching the dancer with Me.” 13.5

“And the Waters-of-Moses are here.” 13.6

“‘The Mark’ cut off trembling; he made Ravage smoke.
Who is against the smoke?
The lamentation of the waters of the chamber.” 13.11

“But ‘the Mark’ exalted the ship of the waters and it was made fat.” 13.21

“They cursed the Sea.
Thy people live for the Gift; it exalted GOD.
I shall shake the Sea; and thy fishes shall howl.
Strength bound the water for ruin.” 13.28

“The proud law removes the Truth.
And Yah shall shake the Sea; the Father shall search out the fruit; hasten it!” 14.10

We can see from these references that the ‘Flood’ and ‘Sea’ themes are augmented with ‘rain’, the ‘cloud’, the ‘Watercourse’, and ‘Waters’ of varying kinds. The mention of the ‘Ark’ and ‘Noah’ cement the idea that we are truly reading about the great flood of Genesis chapters six through eight.

The back text begins with the ‘Sea’ and ends with the ‘Sea’. Booked between the ‘Sea’ are flowing waters helping along the Plan of GOD.

The Theme of ‘Restoration’
The theme of ‘Restoration’ runs throughout the Back Text of Hosea. The theme is found in nine of the fourteen chapters. Twenty seven times in all is restoration mentioned in some form or other. These range from the small (the cloud returned) to the large and significant (It shall happen he shall restore to the City ivory as he heals the Pavilion, which is the strength of the people.) We are reading of restoration of what was lost. The book ends with a reference to ‘restoration’ in an indirect fashion. What I mean by this is that by using a negative the positive is indicated. Mount Ravage is removed far away and it is bound. In the context of the struggle between the Adversary and ‘GOD the Father’ as outlined in the book we know that what is left behind is the Desire of GOD. All the restorations explicitly stated in the book are summed up in this Desire. These references are quoted below:

“The Palate is with Me; a sheep cried out.
And shall the sheep refuse them?
Shall it return to My people?
You shall be ashamed of him.” 4.1

“And lo, My Only One at the Height of Desire shall return him a ‘name’. 4.6

“Oh the wail of Lust!
Against it is a Sign; and the cloud returned.
It laid low Appalment the measure of the Ram.” 4.9

“Who is foolish? A people.
I shall discomfort a defective profaneness; and it shall wither and fall.
I shall purge it; I shall restore Somnolence to the breast hedging up the threshing, and a lizard shall regard the king.” 5.2

Gentleness set up Grace and I shall restore Integrity.” 5.8

“I shall restore against loathing the Hand of the Gift.
It shall cut off Tel-City; it shall turn aside a reputation.” 5.10

“And thou shalt return to the Prince even the one discoursing.
They mocked their Father; He roared.
He shall bring thee to an end.
The Falcon of the Nile shall return.
He shouted: ‘There is an ambush.’
Lo, I shall restore his mountain as he weeps toward the Flame of the Gifts of the Chamber of Fasting.” 6.8

“The Opulent One of the Abyss appeared; he shall restore Desire.” 6.12

“Out of thy palm oh people he (the Opulent One) restored himself; they were pleased.” 7.9

“The Mouth of the Turtledove clad in scarlet lent aid.
He reconnoitered the Pit among the calamity of Ruin.
It shall happen he shall restore to the City ivory as he heals the Pavilion,
Which is the strength of the people.” 7.9

“The winepress of the bare places the Desire within Me restored.
At the pouring out of chaff and at the Darkness it shall establish and
Raise up the foundation of the City.” 8.12

“To Me belongs the Ashes because of the seeds.
And by the Gift within him he restored all moisture.” 9.1

“He GOD shall reestablish the region of the Lamb and her plan.
For her are the valleys of the Leading Man.
And he shall cut off the ashes;
He shall wind together the Windows of the Desirable GOD.” 10.2

The Son shall restore it (the Chamber of the faint) and the Tablet
Of the Chamber on account he shall heal My Lights.
And to the faint he shall restore courage;
He shall twist them together.” 10.3

“Return Thou O GOD the Palate and Integrity!
And Yah shall then empty the complete Abyss.
…And I shall restore even the City. “ 10.7
“And this lament of all of them the Adversary restored and for desire
He restored it.
With Me is her sackcloth and her kind.” 10.12

“You shall weaken them restoring the double-blindness of the
Leading Man’s Vessels.” 13.8

“Give thou a sign and the loftiness of the valleys of Moses and
Knowledge and the King.
But he who thrust returned her Vanity; Emptiness burst forth.
He who is king shall restore the sheep and My Power.” 13.13

“The Faint One shall mock Ravage.
And out of its dung he shall restore the Chamber.” 14.4

“Wailing constrained the Poor One.
But he shall restore the Chamber out of dung.
Know you the Mouth of Emptiness!
Let Me bring tomorrow.
These things are out of the remnant of strength to raise up a region.
And thou Oh ‘Mark’ shall divide the scholar from his fear.” 14.5

“’The Mark’ shall restore all of them because he shall return the sheep.
And Desire he shall restore on High.
I shall lay bare Splendour; it shall measure the Chamber.” 14.6

“The lament of Mount Ravage He removed afar off.
It came to pass it was bound.” 14.11

The Theme of ‘Healing”
This theme appears in eleven of the fourteen chapters of the Back Text. All together there are thirty two usages of the word ‘heal’. Often the word is found next to the restoration theme. For instance in paragraph 7.9 they appear together in one sentence. “It shall happen he shall restore to the City ivory as he heals the Pavilion, which is the strength of the people.” There are other references that appear in close proximity; see Paragraph 8.12. The word ‘restore’ appears in line 5. two additional verbs appearing in line 6 are used to fulfill the restoration; namely ‘establish’ and ‘raise up’. In line 7 the word ‘healed’ is used in the same manner; i.e., describing the restoration work as a healing.

Not all the references deal with the works of GOD. In paragraph 2.1 the word ‘heal’ is used to describe the machination of the ‘Exterminator’. The following list of thirty two usages of the word ‘heal’ must be read in context however for the full effect.

“Our mighty one shall be healed; he shall slumber increasing his Marriage couch.” 1.1

“Who healed the fruit in regard to the lamentation?” 1.3

“Heal thou at the Light of the Gift belonging to thy Mystery.” 1.5

“It shall be healed.” 1.7

“He (the exterminator) healed it but wiped out vigour.” 2.1

“The Community of Gentleness lives!
Shattering them it shall heal vigour and the City and the Runner.” 2.4

“He (the Poor One) shall heal the crushed multitude and the Nobility shall flee.” 2.10

“Thy Altar-Shovel shall utterly heal the Height.” 3.1

“Strength shall be healed; it refused them. It shall be strong.” 3.9

“But EL shall secure your region; it shall be healed.” 4.3

“Because there is not now Desire it shall be secured.
Also it shall heal the Mother.” 4.5

“And a Secret belongs to the people of the Statutes.
It shall heal for Me the Tel-City and the sojourner the middle part of his strength.” 4.11

“Oh the evil report of the woodcutter.
The mouth shall be computed; the Man shall heal for thee Mother.” 5.3

“Oh the wail of the Robe of the Living One!
On account thy Father shall heal Vision.” 5.4

“Alas the Blood! And why is there the Log-Measure of the people?
It shall heal them. “ 5.5

“The Sea healed them and lamentation is toward Ruin instead.” 5.7

“Thus the Lamp of Moses confounded strife and violent gain.
It filled the poor ones of the captivity and the Statutes.
It shall heal the sick by My Son.” 5.9

“The Mark-of-the Bosom utterly thrust thee away.
He considered the Flame of RA.
And he healed the tender heart.
And for her and the Gift he shall heal.” 5.11

“And My Opulent One gives encouragement.
He healed the Captives. The Prince of renown healed.
How? He changed the poor.” 6.1

“He (the Prince) healed the strength of the Window;
It was healed because of the madness of Havoc.” 6.7
“The Prince gives thee light because he healed Mother.” 6.7

“A cloud healed them.” 6.9
“It healed not the bowels; it broke asunder and laid low the reputation of the Son
and his office for the sake of the throat of the Proud noble of stature. 6.9

“I shall make it rain then draw thou it up after it has crushed them
And after the Father heals the level plain.” 6.14

Yah healed the Son. How? 7.4
On account the Son became poor he confounded the offence out of
Judgment and My Tablet.” 7.5

“It shall happen he shall restore to the City ivory as he heals the
Pavilion, which is the strength of the people.” 7.9

The Leading Man made himself journey.
How he swallowed up Emptiness;
He healed even the vessel of the poor surely.” 8.6
“And here are thy habitations.
Because he healed the region they appeared.” 8.6

“The Leading Man wailed; he lowed; he roared!
He shall heal the weak and My Daughter.
He desired the waters; he hid them.
He shall heal the region of the people, the Well of My Nest.” 8.8

“And on account the foundation of the City shall be healed I will
Tremble toward the Garden and at the Light of the Gift.” 8.12

“And surely the Mark shall fatten them and the Father shall heal them.” 9.5

“I shall roar because the Son healed.” 9.6

“And because GOD shall heal the Tablet of the Pavilion
He shall reestablish the region of the Lamb and her plan.” 10.2

The Son shall fill his prostrate ones empowering the people.
He shall heal its vessels and the Chamber of the faint flashed.” 10.3
“And whom did GOD heal? Thy Opulent One.” 10.3

“The Palate of Integrity shall heal the strengths;
He shall make fruitful as the abundant Month.” 10.7

“And BEL shall disperse the Light of the Gift.
I shall cure his swagger and the Testimonies of GOD
And the lamentation of the Chamber.” 10.10

“Beneath are My drowsy ones I healed.
He, the Son, dispersed My mockers.
As the kind of measure became sleepy the palate became foolish
At the Light of the Gift.
And after the Hawk of My Testimonies shall heal it he shall utter a
Prophecy to everyone.” 10.10

“They crushed the Tablet of Eminency.
Who healed it?
Who whitened his City by the debt of the devoted thing at thy return?” 11.3

“And Eminency howled like the Lowly One.
Heal thou the Mother of Desires!” 11.10

Thus ends the list of ‘healing’. The combination of the two themes ‘Restoration’ and ‘Healing’ give the Back Text of Hosea momentum. The beginning through the
conclusion of the book is tied together with these two themes.

The Theme of ‘The Law’
Another theme that runs throughout the Back Text of Hosea is that of the ‘Law’ of GOD.

“The Flood abated; the Sea is borne up here rolling toward
Me kindling the Law.” 1.1

This begins the Book of Hosea’s Back Text. The word I translate ‘the Law’ is צוה . This is a feminine noun. It only appears in the Forward Text in the shortened form צו ; and is masculine. I have rendered it ‘Law’ because of the theme of ‘the Law’ that is found in the Back Text of the book. If the context had been different then I might have rendered it in the more common translation ‘precept’.

The second reference is in paragraph 1.8.

“Who scattered them as his own seeds?
A Decree surely and the Cloud of the Tel-City of My Pavilion.” 1.8

This word ‘Decree’ is the Hebrew word חק ; and appears in the Forward Text of the Hebrew Scriptures. It is variously rendered including ‘appointed law, statute, an
ordinance’ and in Psalm 2.7 ‘a decree’ of GOD. See GESENIUS, page 300b. The identity of the city is defined by the words “My Pavilion”. The Lord GOD’s Pavilion is the Temple in Jerusalem.

There is another reference to the Laws of GOD in paragraph 2.3.

“Out of a pure species is a pleasant odor.
Separate are the seeds of the oaths.” 2.3

The word ‘seeds’ is a metaphor which I interpret as the chosen seed of Israel. The mention of ‘the Oaths’ may refer to the oaths of the Law as recorded in Deuteronomy chapter twenty eight. This is reinforced elsewhere in this book. We read in paragraph 4.11:

“And a Secret belongs to the people of the Statutes.” 4.11

There is another reference to ‘Oaths’ having been written. The very fact they were written gives them power to operate. In paragraph 2.6 ‘a forest died’ because of ‘the complete writing of the Oaths’. It is interesting to read ‘complete writing’. This is the intended reading of the verb in the infinite absolute state.

The plural word ‘Statutes’ is from the same Hebrew word mentioned above חק but appears in the plural masculine חוקים . This plural word may in fact be interpreted as
‘laws’. Translation is at times subjective. Those individuals who have locked themselves into a translation of the Scriptures do so at their peril.

The Hebrew Scriptures as we know them from time to time uses a singular noun in a collective sense. The context is the driving force in interpreting such singular nouns.
Here in the Back Text of Hosea in one contextual paragraph we read of the plural ‘Statutes’ חוקים as well as the singular form חק . I quote this paragraph in its entirety.

“And a Secret belongs to the people of the Statutes.
It shall heal for Me the Tel-City and the sojourner the middle part of his
Strength.
Tremble thou! My Statute is against his Bowl and the Habazim.
It shall swallow up BEL.
How shall it shake them? even Devastation; it shall be heaped up.
Against the Statute is the Flame of Cain.
He shall not trace the form of the Statute;
It shall crush his defect.
And give thou the Leading Man the Flame of the Gift.” 4.11

Note that the ‘Statute’ works among the children of men. It is both a healer as well as an executioner. This is the theme of Deuteronomy chapter twenty eight. In that
chapter we read of the ‘blessings’ and the ‘curses’ that will come upon Israel out of the Law of GOD. This dichotomy of the Law is also found in the ‘Flame of the Gift’ as compared with the ‘Flame of Cain’. Thus we are rooted in the early chapters of Genesis and the struggle between Cain and Abel.

There is another reference to the Law in paragraph 2.3. The ‘seeds of the Oaths’ comprises the first part of the paragraph. The second part reads in context:

“Out of a pure species is a pleasant odor.
Separate are the seeds of the oaths.
Your ruin is the Power of GOD. He increased Desire.
And the fathers of the shout of the Levites’ of heart.”
2.3

The reference to the courage of the Levites and their shout may in fact refer to their answering the call of their GOD when He asked for those who would rise up and destroy the apostates in Camp.

“The Cloud of the Appointed Law of My Region” can only refer to the Law of Moses. The region belongs to the GOD of Israel. The reference to the ‘Cloud’ brings to
mind the Sign of the Cloud-by-day and the pillar of fire-by-night. The very same paragraph (2.4) mentions ‘a flame’ of light which brings about ravage. It shall ruin. I
have translated the noun חק in this instance ‘Appointed Law’.

The ‘Cloud’ is directed by the Appointed Law. In the next paragraph (2.5) we read that there is an aspect belonging to it that is classified as ‘a Secret’.

There is yet another word that refers to the Law; it is the word I translate ‘Measure’, קו . In context it reads:

“The Law smites the little children of reputation;
It crushed them.
The Opulent One shall heal the Measure.” 10.5

William Gesenius, the late professor of Halle, and the great lexicographer of Hebrew and Aramaic wrote that it is first and foremost a measuring cord. However it is also a metaphor bearing the meaning of ‘law’ and ‘rule’. Now reread the quotation above and see that the context is all about Law. There is something gravely wrong with the ‘Law’ because it crushed ‘the little children of reputation’. Surely the Law of YAH could never do this act. Of what Law is the text speaking? It is a law that shall be healed. This means that it is sick.

When the Law was given to Moses it was without defect. It was complete and whole. It was placed in a sacred chest called an ‘Aron’ ארון . When it was traveling it was carried in procession. We read in the book of Joshua: “And Joshua spake unto the priests saying: ‘Take up the Ark of the Covenant and pass over before the people. And they took up the Ark of the Covenant and went before the people.’ 3.6 Further, in I Samuel it is recorded that the Ark was taken from the Tabernacle in a moment of desperation. The war with the Philistines was going badly. “And when the Ark of the Covenant of the LORD came into the camp all Israel shouted with a great shout so that the earth rang again.” 4.5. Undoubtedly the trip from Shilo to the camp traversed many towns and villages. We may imagine the utter reverence directed toward It by the people. We find this same reverence when David brought it to Jerusalem; II Samuel 6.

I have labored on this subject only to better understand the Back Text of Hosea, paragraph 4.8. There it describes the passing through of the Tablet and the people
trembled. The use of the word ‘Tablet’ in the singular is collective in nature. In paragraph 5.11 we shall read of ‘Tablets’ which have been devastated. Paragraph 7.5 uses the singular to describe GOD’S ‘Tablet’. But perhaps it is paragraph 14.9 that defines it best: “The Law of the Tablet of Tel-City is the Light of thy Gift for an Oracle.”

Paragraph 4.8 explicitly sets forth for our understanding the nature of the sickness of the Law. It reads:

“What is for thee? Desire and it moves gently.
You shall proceed and tremble when the Tablet passes through.
But in it is error and thine own utterances and it confounds Desire.
Oh the poison of Lust on account it crushes them.
Oh the distress of GOD the Father and the Gift of GOD!
A Window of Desire belongs to Me; it shall envelop Lust.
And Desire awaits on High My people;
Thy haughtiness it shall circumcise.” 4.8

But the Back Text of Hosea continues to inform us on the Table/Law. Paragraph 5.11 reads in part:

“The Mark-of-the Bosom considered the commanders of Desire and the
oracles of the Wandering and the wailings out of the devastated Tablets.
And when he had fasted and when he stretched her out even Desire ran.
“The Mark-of-the Bosom utterly thrust thee away.” 5.11

The appalling conditions among the people of GOD did not go unnoticed by ‘the Mark’. What is remarkable is the imagery describing the ‘error and thine own utterances’ in the Tablets: he heard the wailings out of the devastated Tablets.’ This reference must not be taken literally. The Tablets that GOD inscribed had no error and no utterances other than His Own. These two Tablets were then placed in the Aron. I submit that the ‘wailings out of the devastated Tablets’ is an image describing the corruptions in general in the written Law. And where can we today read the written Law? The Hebrew Scriptures! It is commonly called the ‘Torah’ and the ‘Pentateuch’. This is where the error is and the foreign utterances that men have interjected.

The Back Text of Hosea also informs us that the Laws of GOD are incomplete. Laws have been taken away from the Torah. This conclusion is directly attributed to the
text of paragraph 5.9. There it specifically states that ‘the Lamp of Moses confounded strife and violent gain./It filled the poor ones of the Captivity and the Statutes.” The act of filling means that the object is deficient or less than full. In some cases we might infer that the object (a Statute) is completely empty. All that remains are the titles representing the ‘Statute’ and its content is filled with the utterances of men and error. The resulting corrupt Law is called ‘the proud Law’ which ‘removes the Truth’; paragraph 14.10.

Now it is appropriate here to document the healing and restoration of the Law of GOD given to Moses. We read in paragraphs 10.2,3:

“And because GOD shall heal the Tablet of the Pavilion
He shall reestablish the region of the Lamb and her plan.” 10.2
“The Son shall fill his prostrate ones empowering the people.
He shall heal its vessels and the Chamber of the faint flashed.
He shall restore it and the Tablet of the Chamber on account he shall heal My Light.” 10.3

Working together the Son and GOD the Father healed the Tablet of the Chamber which is in the Pavilion-Temple complex. There are additional references to this restoration. In Paragraphs 5.8-9 we read this remarkable statement:

Gentleness set up Grace and I shall restore Integrity.
Against it is the blood of the Tooth.
And from the days of abortion Distress flew about. 5.8
Thus the Lamp of Moses confounded strife and violent gain.
It filled the poor ones of the captivity and the Statutes.
It shall heal the sick by My Son.
Every Word of Grace is from the heart and a possession belongs to him.” 5.9

This long quote is but half of the complex text which describes the acts of ‘Grace’ as a person. He is also the ‘Hand of the Gift’ in 5.10. But for expediency we will examine the above portion of text. Because this text is revealed worldwide for the first time I shall interpret it according to this time frame. GOD is ‘Gentleness and he established ‘Grace’ which in the Forward Text is used in part to describe favour in the eyes of GOD. It is used to describe the status of Noah before the Creator when it reads: ‘But Noah found grace in the eyes of the LORD.’ Gen.6.8. And Noah was ‘perfect in his generations’, vs. 9. The word translated ‘perfect’ is תמים which is an adjective. The noun form is spelled תם which appears in Hosea’s Back Text exactly as quoted above in 5.8 but it is translated ‘Integrity’. Here we have a relationship established in Genesis 6 of ‘favour’ חן and ‘perfect’ תמים and in Hosea ‘Grace’ חן and ‘Integrity’ תם . In Hebrew the relationship is sound but in English it is not because of the translation. I could easily have replaced ‘Grace’ with ‘favour’ and ‘Integrity’ with ‘perfection’ but I was looking at it in a different context and I admit I was influenced by the New Testament and the Age in which I live. But putting this aside look at what the text is saying. When the Gentle GOD established ‘Grace’ was it not to ‘restore Integrity’?

When did ‘Integrity’ first exist? In the context of Hosea BT it could refer to Mount Horeb and the giving of the Law through Moses. The idea of ‘integrity’ also
conveys ‘wholeness’. We see the Law complete and whole and the vessel in which it resides. The ‘vessel’ idea may be seen as an earthen vessel used as a metaphor. Any cracks in it will let out the contents a little at a time. Man has destroyed the integrity of the holy Vessel. Man has then patched the cracks and refilled it with his own thoughts; his own utterances which are erroneous.

The next line pits ‘Integrity’ and ‘Grace’ against the enemy referred to as ‘the blood of the Tooth’. In other words against an adversary which tears its prey. This is a
Near Eastern metaphor which brings to mind a lion, jackal or hyena.

When shall this take place? ‘And from the days of abortion Distress flew about.’ It is only in our day that ‘days of abortion’ may be interpreted properly. In a world of six billion souls millions upon millions of babies are aborted by the will of man. It next says that ‘Distress flew about’. Again in our day only can this be interpreted in a literal sense. We use the airplane and the missile to drop explosives and fire from the sky. They literally fly about doing this destruction. Perhaps I may be forgiven for suggesting that this scripture is literally being fulfilled in our parents generation as well as in our own generation.

This is followed by a description of action by another metaphor: ‘The Lamp of Moses’. The reading of the phrase in context hints at the definition of the ‘Lamp’. First
and foremost this Lamp of Moses puts a stop to ‘strife’ and the evil action of mankind to gain property by ‘violent gain’. This puts an end to that segment of humanity that preys upon the weak and infirm. We are still describing the enemy here which earlier was called ‘blood of the Tooth’. This must be a battle of huge portions. The battle between righteousness and wickedness must by necessity be fierce and the metaphor of the lion, jackal and hyena for wickedness most graphic.

The ‘Lamp of Moses’ continues its work by filling ‘the poor ones of the captivity’. The reference to ‘captivity’ fits nicely into Israelite history for they have been forcibly removed from their homeland more than once. In our own day we see the results of this captivity by the fact that until 1948 when the State of Israel was established the
Jews could not properly return home. It is a fact that as I write there are more Jews living outside of Israel than within it. Who are the ‘poor ones’? I think of the ‘Sermon on the Mount’ in the New Testament when I seek a definition. We read in the Beatitudes this wonderful sentence: “Blessed are the poor in spirit: for theirs is the Kingdom of Heaven.” When this is linked with another Beatitude the act of the Lamp filling the poor ones takes on dimension: “Blessed are they who do hunger and thirst after righteousness: for they shall be filled.”

The act of filling reveals the sorry condition of the poor ones: they are reduced in their capacity in varying degrees. And this is to be expected when speaking of the poor for they are in want; hence the phrase ‘the poor and needy’. The Lamp of Moses fills the poor and the Statutes! The ‘Statutes’ refer to the laws given to Moses. This has been well established in this section of the Introduction. Just like the poor of the captivity who need filling so too do the ‘Statutes’ of GOD. Why? because the Adversary has removed portions of them. Remember what is said in paragraph 4.8: In the Tablet is ‘error and thy own utterances’. Again we read in paragraph 2.10 ‘My Fulness they (the nobles) corrupted even to covering My Oracles.’

The act of restoration will remove the error and the utterances of men as well as restoring what was taken away. The Back Text of Hosea is impactful in its detail. It
disturbs all who revere the Word of GOD and especially those who revere the Law of Moses.

The very idea that there is ‘error’ and the ‘utterances of men’ within it and that portions have been removed from it will cause a revolution in the thinking of mankind.
The seeming criticisms laid against it by Jesus, as recorded in Matthew, are actually his corrections of the Statutes. He was removing the error and the utterances introduced by Man. The abusiveness leveled at the ‘Law of Moses’ by Paul and the author of the ‘Epistle to the Hebrews’ is attributed to its corrupt state. I believe that had the Statutes of the Law been consulted in their original state of perfection Paul and that other author would have never abused it. Jesus would never had to emend it.

The ‘Lamp of Moses’ ‘shall heal the sick by My Son’. The great prophet Moses and the Son of GOD work together to heal the sick. What then is the ‘Lamp’ of Moses? It is not the ‘Statutes’ of the Law for we have already read that the ‘Lamp’ fills the ‘Statutes’. What makes a lamp work? Oil. Moses then uses the oil in the lamp to fill to the top the ‘Statutes’. This is taking the metaphor to its logical conclusion. But what is the Lamp? There is a lamp in the Holiest of Rooms in the Temple. The Menorah is that lamp. The light from that lamp reveals and highlights the Torah and the Mercy Seat. God Himself commanded its construction. It is embedded within it. The lights that come from it are symbolic of the light God created before the world ever existed. The light is an extension of GOD Himself who created it. Perhaps the Light of Moses is greater than the Law itself. In order to restore the ‘Statutes’ something greater than them must do the work.

I end my extensive quote with ‘Grace’. ‘Every Word of Grace is from the heart and a possession belongs to him.’ The ‘Word-of-Grace’ is akin to the ‘Word-of-GOD’ of which we read in the Forward Text of the Bible. It comes from the heart which is the thinking mind of man and the inner soul of GOD. And then it reads ‘a possession belongs to him’. Who is ‘him’? The Hebrew word is masculine and may modify a man or an object that is masculine. It therefore may be translated: ‘a possession belongs to it’. I hold that the ‘it/him’ is ‘Grace’. The line before it records the acts of ‘My Son’. The close proximity of ‘Grace’ and ‘My Son’ may indicate that ‘Grace’ is another name and aspect of God’s son. When you consult the remaining text of paragraph 5.9 the acts of this ‘Grace’ are found. This lists more of the mission of ‘Grace’ which ‘Gentleness’ set up.

The references to the ‘Law’ listed below round out the theme nicely.

“The Flood abated; the Sea is borne up here rolling toward Me Kindling the Law.” 1.1

“Who confined them (the people of Tel-City) as his own bowels?
A Decree surely. And it concealed the Tel-City of My Pavilion.” 1.8

“Out of a pure species is a pleasant odor.
Separate are the seeds of the oaths.
Your ruin is the Power of GOD. He increased Desire.
Oh that He had entreated the shout of the Levites’ courage.” 2.3

“The Cloud of the Appointed Law of My Region shall make itself great.
Here among every lowly one it abides.
It doubled the inheritance.” 2.4

“And a forest died because of the complete writing of the Oaths.” 2.6

“My Veil swept on; My Fullness they corrupted even to covering My Oracles.” 2.10

“What is for thee? Desire and it moves gently.
You shall proceed and tremble when the Tablet passes through.
But in it is error and thine own utterances and it confounded Desire.
Oh the poison of Lust on account it crushes them.
Oh the distress of GOD the Father and the Gift of GOD!
A Window of Desire belongs to Me; it shall envelope Lust.
And Desire awaits on High My people. Thy haughtiness it shall circumcise. 4.8
Oh the wail of Lust!
Against it is a Sign; and the cloud returned.
It laid low Appalment the measure of the Ram.” 4.9

And a Secret belongs to the people of the Statutes.
It shall heal for Me the Tel-City and the sojourner the middle part of his strength.
Tremble thou! My Statute is against his Bowel and the Habazim.
It shall swallow up BEL.
How shall it shake them? even Destruction; it shall be heaped up.
Against the Statute is the Flame of Cain.
He shall not trace the form of the Statute; it shall crush his defect.
And give thou the Leading Man the Flame of the Gift.” 4.11

“Gentleness set up Grace and I shall restore Integrity.
Against it is the blood of the Tooth.
And from the days of abortion Distress flew about. 5.8
Thus the Lamp of Moses confounded strife and violent gain.
It filled the poor ones of the captivity and the Statutes.
It shall heal the sick by My Son.
Every Word of Grace is from the heart
and a possession belongs to him.” 5.9

“‘The Mark-of-the Bosom’ considered the commanders of Desire.
and the Oracles of the Wandering
and the wailings out of the devastated Tablets.” 5.11

“And the Prince shall increase the sojourner.
Was not the region of the Statute for them?” 6.6

Yah healed the Son. How?
by him becoming poor; he confounded the offence out of Judgment and
My Tablet.” 7.5

“Thou oh people planned a city for thyself above Babylon for it is highness, a region of courage and the Law of the Beloved’s Bosom.” 8.12

“And because GOD shall heal the Tablet of the Pavilion
He shall reestablish the region of the Lamb and her plan.” 10.2

The Son shall fill his prostrate ones empowering the people.
He shall heal its vessels and the Chamber of the faint flashed.
He shall restore it and the Tablet of the Chamber on account he shall
heal My Lights.” 10.3

“The Law smites the little children of reputation; it crushed them.
The Opulent One shall heal the Measure.” 10.5

“The faint one shall melt before the Pavilion, the mannah and the cloud and toward the booths.
They shall run swiftly toward the Light of his Gift.
And BEL shall disperse the Light of Our Gift.
I shall cure his swagger and the Testimonies of GOD and the lamentation of the Chamber.
And from the Son is a certain measure
But it was displaced and the moisture.
……
As the certain measure became sleepy the palate became foolish at the Light of the Gift.
And after the Hawk of My Testimonies shall heal it he shall utter a prophecy to everyone.” 10.10

“They crushed the Tablet of Eminency.
Who healed it? whosoever whitened his City by the debt of the devoted thing at thy return.” 11.3

“The Gentleness of My Noble One they refused for a Kab-Measure and weeping is for him.
The Gentleness of thy Grace is from the Son.
Surely now thy magician made fruitful the palate of Ravage when he removed afar off the Laws of the Column’s Palate.
And Eminency howled like the Lowly One.” 11.10

“A man drove off the Testimony and the Chamber;
He crushed by beating the Assembly;
He encouraged the defect of Ruin thy strife.
Out of Time are My Tokens; they measured them.
And a man shall shout at the Pavilion and Eminency as your Lowly One severed Ruin.” 11.11

“It came to pass they were impatient.
They urged the Lowly One toward the Measure and the desirable Law on account of wailing far away and the wailing of the Chamber and the sackcloth within it.” 12.1

“The Celebrant shall cut the Jackal; he sets up the region.
Thus are the Testimonies of the GOD of her region.” 13.17

“Who is the moisture of the Thicket and the Pasture?
The Law surely; it increased a Gift.” 13.20

“Oh the hanging down of the Door of the Turtledove of Integrity!
The pure Law thirsts; the Chamber of My Statute and its vessels melt. 14.7
“It shall come to pass the Strength of Vision shall wander.
Lo, the Olive-Tree shall make thee leap because Splendour increases My Doors.
And because it increases the Olive-Tree lift thou up every Law,
every Constellation and Distant Place.” 14.8

“The Law of the Tablet of Tel-City is the Light of thy Gift for an Oracle.
It makes plentiful the passageways of the Sea.” 14.9

“The proud law removes the Truth.” 14.10

Thus ends the quotations about the Law in the Back Text of Hosea.

The Theme of ‘Desire’
There is another prominent theme running throughout the Back Text of Hosea: Desire. Hebrew words that I translate ‘desire’ are: ארש ,או\אוה and שק . The first word appears in two spellings: the full three letters אוה and the truncated two letters או . These are well attested in the Forward Text of the TANACH. The second word for ‘desire’ is ארש which is found in the FT in a slightly different spelling: ארשת in Psalm 21.3. It is the feminine construct state. In the Back Text of Hosea the masculine form is used throughout, six times; see Register. This three letter noun does not appear in the Forward Text. I intentionally punctuate it with a Seghol beneath the Aleph and Resh just like the word .ארץ.

The third word translated ‘desire’ is שק and appears in paragraph 8.7 one time and is defined by context. I refer the Reader to the side meaning found in Gesenius of the verb page 811a. “They have quenched the desire within the Leading Man.”

The words that define ‘desire’ in Hosea cover several meanings. The Desire Theme, as I call it, is restricted to an element of deity. For instance, we read in 13.26 “The Gift set up My Desire; thou shalt lift up GOD.” Again in 2.4 we read “The Cloud of the Appointed Law of My Desire shall make itself great.” ‘Desire’ is an attribute of Deity. It is GOD’S Will then to establish it on earth. Jesus captures it nicely when he said in the ‘Lord’s Prayer’: thy kingdom come; thy will be done, on earth as it is done in heaven.

YAH established His ‘Desire’ on earth. We read this in 9.8. In an astounding parallel with the Flood He speaks of repenting Himself for having established it. First the Genesis Flood quote: “And it repented the LORD that He had made Man on the earth and it grieved Him at His Heart.’ KJV Gen.6.6. Now we read in Hosea BT:

 

“And oh the lament of the Living One!
And the Living One repented Himself that He established His Desire.
And His adulterers scattered Desire; they smote it.”

The context identifies ‘Desire’ as a Man called ‘Our Witness’, para. 9.7. And then in para. 10.1 he is called ‘the Gift’. Thus the above quote is booked between paragraphs that assist us in identifying ‘Desire’. He is Deity’s Witness. He brought Grace to the people. And the ‘rotten ones of existence’ he shall labor over. Why? He would have them become greater than they are in their fallen state of rottenness. The imagery of ‘kneading dough’ is used nicely for when the dough is kneaded the baked bread is in top form. But they resented his intrusion: “They murmured.” Paragraph 10.1 completes the scene. The adulterers among GOD’S children mistreat Desire but in doing so they inadvertently increase his Spirit at his death, (cut off). He was returned to GOD in Heaven (the Runner is with Me). The scene ends with the image of a mad dog pissing on him (they lifted up the leg at him) all the while supporting the evil deeds of the scribes and lawyers (the ravage of the scholars.) All this plays out in the Gospels, do they not?

‘Desire’ is further defined not as ‘Our Witness’ and ‘Gift’ but as something worthy to attain; ‘the Height of Desire’ 4.6; ‘and it awaits on High My people; thy haughtiness it shall circumcise, 4.8. The end of Hosea BT refers to the restoration of GOD’S people and the battle with Darkness. ‘The Mark shall restore all of them because he shall return the Sheep. And Desire he shall restore on High.’ 14.6. In another display of power the Mark identified as ‘the Altar-Shovel’ in 3.1 ‘shall utterly heal the Height.’ This act of healing and restoring is beautifully recorded in Genesis 1.22 BT. (see page 6). ‘The Pure One…healed the Height of GOD.’

The flip side of Desire is ‘Lust’ or the pursuit of one’s own desire at the expense of GOD’S Will. In Hebrew this dichotomy is embodied in the same word I have translated ‘Desire’, או\אוה . I have translated it ‘Lust’ six times because the context of each of these demanded it. I have chosen not to render it ‘desire’ so as not to confuse it with GOD’S Desire.

‘Lust has hidden My Light.’ 4.3
‘Oh the poison of Lust!’ 4.8
‘A Window of Desire shall envelope Lust.’ 4.8
‘Against it is the pride of man’s lust.’ 5.7
‘The lust of man I shall shut up.’ 10.2
‘and against thee is Lust.’ 11.9

The text reads the Height shall be healed by GOD’S chosen one. Genesis 1.22 BT also records he was created before the world. In his incarnation of a man he is given a gift which he uses to bestow Grace upon the people. This ‘Gift of Grace’ is a healing agent and yet for all this power it still is but a gift. He who bestowed it exercises Power. Therefore when ‘the Mark’ is wounded by his enemies GOD steps in and heals him: ‘Our mighty one shall be healed.’ 1.1. The Father and the Son work together to save the World. This is not to acknowledge the many others who play a part in this great endeavor. Some of these persons are mentioned in the Back Text Books.

In Hosea Bt we read ‘the Lamp of Moses confounded strife and violent gain. It filled the poor ones of the Captivity and the Statutes. It shall heal the sick by My Son.’ 5.9. We read of the ‘witnesses of YAH’ in paragraphs 7.9 and 8.7 as well as ‘My Sons’ in 11.12. Both groups are described equally as having become weary in their labors. We read of ‘the commanders of Desire’ (5.11) and ‘the men of YAH’ who were ‘dispersed and cut off by Vanity’ (10.11).

We also read of Solomon boasting with GOD the Father (10.10) and of Shem who ‘covered the Window of the Only One’ (9.5) and in 2.8 working side by side with the Son. We read of ‘the desires of Noah’ (2.6) and of Enoch ‘swallowing up Annihilation’ (9.5).

The book of Hosea BT refers once to ‘perfect desire’ in this sentence:

‘A Thought shall burden Wailing:
“Perfect Desire is My Strength. Thy region is a Rock.” (11.14)

The Back Text of Daniel also speaks of ‘perfect desire’ in the context of strength. I mention this here because that book stands pre-eminent among the Back Text Books. It was the first translated and also contains themes echoed in the other books.

“Who is the Son? At the day he caused Us to journey was the day of the pride of Mankind.
A sheep of the chamber and perfect desire, which is the Light is from the strength of the ‘Poor One’, the light of the Tent.
And by a shepherd He (his Father) illuminated them and the abundance of the sufficient Gift.
His Father ended the Blood of Ruin.” Daniel , paragraph 89

But not to belabor the theme I want to quote these passages from Hosea that refers to the ‘Desire’ theme.

‘Your ruin is the Power of GOD. He increased Desire.’ 2.3

‘The Cloud of the Appointed Law of My Desire shall make itself great.’ 2.4
‘Desire is here.’ 2.4

‘The Desire of the Pavilion is strength and the mist is upon the rush.’ 3.3

‘Desire shall established; the Gentleness of the Turtledove.’ 3.4

‘The measure will be carried away howbeit he secured the Chamber.
Because there is not now Desire it shall be secured.
Also it shall heal the Mother.
It secured the Chamber because of the Mother of myrrh.
It fools the overthrow.’
‘And lo, My Only One at the Height of Desire shall return him a ‘name’. 4.5, 6

‘What is for thee? Desire and it moves gently.
You shall proceed and tremble when the Tablet passes through.
But in it is error and thine own utterances and it confounded Desire.
Oh the poison of Lust on account it crushed them.
Oh the distress of GOD the Father and the Gift of GOD!
A Window of Desire belongs to Me; it shall envelope Lust.
And Desire awaits on High My people; thy haughtiness it shall circumcise.’ 4.8

‘Power expanded the Turtledove is wings like the Desire of the Column.’ 5.10

‘The Mark-of-the Bosom’ considered the commanders of Desire and the Oracles of the Wandering and the Wailings out of the devastated Tablets.
And when he fasted and when he stretched her out even Desire ran.
‘The Mark-of-the Bosom’ utterly thrust thee away.
He considered the Flame of RA.
And he healed the tender heart. And for her and the Gift he shall heal.
Against Desire they became hardened the Son numbed them.’ 5.11

‘The Opulent One of the Abyss appeared; he shall restore Desire.’ 6.12

‘Surely o man Yah swallowed up and spattered thee,
after He shall press against the wine of desire and the desires of fifty.’ 6.17

‘Vision was weary; it makes itself slumber.
Go thou Desire and quiver at the devastation of the weak and the ox and the lizard.’ 7.1
‘Yah shall heal Desire for the Beloved.
And with Light Desire is spread out;
It swallows them up (they who smote with the hand).’ 7.5
‘A Gift like Desire from Yah they did not weaken.
And the Opulent One set free Desire.’ 7.8

‘The Gift of Grace shone; he (the Opulent One) removed Desire.’ 7.9

‘And the Measure is here. It shall establish Desire.’ 8.5

‘The winepress of the bare places the Desire within Me restored.’ 8.12

‘And the Living One repented Himself that he established His Desire.’
And His adulterers scattered Desire; they smote it.’ 9.8

‘The people hindered Desire.
The gift of the Wind surely belongs to her; for Me on the other hand is Desire.’ 10.4

‘A Species crushed Desire and the Adversary laid waste…’ 10.11

‘The Mark’ set a cloud against wickedness and a sign.
They shall cry for a time for Desire and for a spring of water which had departed.
The soothsayers are against Desire.
Shout you a lamentation!’ 11.4

‘And turn you utterly aside the fires of his portion against Desire.’ 11.9

“Perfect Desire is My Strength. Thy Region is a Rock.” 11.14

‘Rejoice I pray toward the mountain with desire.
Who is the Son of URSA Major?
He shall lift up Desire and he shall empty it out.’ 12.4

‘Yah is to illuminate above the region His Own Desire.’ 13.1

‘And Distress shouted:
“Desire is shaking seaward and the Waters-of-Moses.
“It shook the chamber, alas.” 13.4

‘And shall he refuse Desire?
He roared and he shall empty it out.
And it came to pass the wine of the region crushed by beating My Witness.
And Hennom I shall carry away as Desire makes itself sing of the Waters-of-
Tomorrow isolating the rag from the little children of reputation and
enriching the dancer with Me.’ 13.5

‘Go thou! Desire shall make itself sing from the throat for Me.
Go thou! Desire shall make itself sing of a cord bound together.’ 13.6

‘Shall a Turtledove and a Sheep refuse Desire?
He shall roar and he shall empty out.’ 13.9

‘It (prey) pressed the seeds of Desire on account of Appalment.’ 13.10

‘Set thou Desire; a lamentation is within My Mother.’ 13.11

‘How We shall scorn the one making foolish the Gift of Desire; he shall be emptied out.’ 13.13

‘Oh the wail of the Gift of GOD! They love Ravage;
And the highness of Desire is withheld; I shall fast.’ 13.18

‘How the Gift increases the crown of winter, the loftiness of GOD.
It shall set up My Desire; thou shalt lift up GOD.’ 13.26

‘Shall the palate cry the likes of a lamentation?
Not the Leading Man; he shall establish the desires of the belly
for the man of the region because the belly is for him.’ 14.1
‘From a remnant the Leading Man shall spread desire.’ 14.2

‘They were ashamed of Desire; they were discomforted.
YAH shall empty out the fetters of Darkness.
And there will be no more poor.
‘The Mark’ shall restore all of them because he shall return the sheep.
And Desire he shall restore on High..’ 14.6

The Theme of ‘Struggle’
Any good book has as its center a struggle. Here in Hosea BT the struggle is for the people of GOD. On one side is the Adversary and on the other side is YAH. The people are not puppets but are free and independent of movement.

The first to be mentioned is the Creator of all things. The text calls the GOD of Israel by His abbreviated name: ‘YAH’ יה . The full name is four letters long: YHVH .יהוה The popular English rendering for these four letters is ‘Jehovah’. The text leaves us not in doubt as to who the Creator god is when it reads in 13.8:

 

“I cried out: “Oh multitude, what belongs to Me? “Thy Turtledove.”
‘…the Earth belongs to Me.’ 13.8

The text also records for our consideration that GOD created the Adversary who is the antagonist of the story. ‘The Adversary, I conceived him.’ 9.6.
The enemy has a purpose. The same reference goes on to say that ‘He became attractive to them of Chun to lead astray the likes of his soothsayers. And they refuse the portion’ GOD offers them. Instead ‘they smote the Lamp’ of Moses, (5.9). The result was predictable: ‘Oh the Darkness!’ 9.6.

We learn from another text that the Adversary advances only when GOD is absent: ‘HaShem shall go and the Adversary of the Tabernacle shall come.’ 11.13.

The Adversary is the enemy of GOD’S Tabernacle or Tent. The first holy tabernacle was made of hide and cloth. Only later was it folded away and stored in preference to Solomon’s Temple. The Second Temple also served the same purpose as the first. This text as well as others to be cited make it plain that he is the enemy of Yah, His Law and the people He separated from the Mass of Humanity.

‘Out of a pure species is a pleasant odor.
Separate are the seeds of the Oath.’ 2.3

And in another reference they are likened to sheep:

‘Oh the superiority of My Sheep; they are beautiful.
The Leading Man shall search out My Sheep.
They caressed lovingly the winepresses of the heads of cattle of ‘the Mark’.
The people of ‘the Mark’ were great.’ 8.3

The Adversary of course had his followers. The earlier quotation from 9.6 points this out clearly. The name of the man who embraced him is ‘Chun’. He and his people thought the Adversary was ‘attractive’. This is quite revealing is it not? He certainly will not obtain disciples offering bitter things. Whatever he offers though unspecified must be quite powerful. His incentive by inference is the same as Cain of old. ‘The Gentleness of My Noble One they refused for a Kab-Measure and weeping is for him.’ 11.10.

Immediate gratification is indicated. This parallels Esau wherein he sold his birthright for a bowel of pottage. Instead of calling out to GOD for deliverance he brushed Him aside for human food. The Noble One is depicted as weeping before his Father over this choice. They have refused ‘Grace’ from the Son. They have listened to the magician who elevate the utterances of the Adversary (Ravage) all the while he removed afar off the utterances of the Column of GOD:

‘The Gentleness of thy Grace is from the Son
because now thy magician made fruitful the palate (mouth) of Ravage
when he removed afar off the Laws of the Column’s Palate.
And Eminency howled like the Lowly One.
Heal thou the Mother of Desires!’ 11.10

The struggle is graphically indicated when the people seek answers from soothsayers and magicians instead of the GOD and His Son. This is described in the Forward Text of I Samuel. There the prophets of GOD are pitted against the very same frauds. They were banished from the holy land but Saul in his spiritual darkness found the witch of Endor.

The use of the metaphor ‘Column’ in the above quotation indicates in my view the position the Son has in the House of the LORD. The Hebrew word may also be thought of as describing a foundation. The Column is also equated with the ‘Lowly One’ in the next line. This describes the humbleness of the Son as well as the plainness of his dress as compared to the noble class.
The call that went forth at seeing the empty House of GOD sets up the struggle to bring back the heavenly Desire: “Heal the Mother of Desires!” I equate ‘Mother’ as the Consort of Yahweh because ‘the Mark’ cut her into three parts; three wonders in Daniel BT para.1. Once healed the Law is restored and the false law, the burden that afflicted the ‘little children of reputation’; (10.5). It crushed them as does the man of the Adversary. The text continues:

‘Mankind drove off the Testimony and the Chamber;
They crushed by beating the Assembly;
They encouraged the defect of Ruin thy strife.’ 11.11

The battle for the soul of the people is complex. But in the end as we read in 11.11 the Lowly One severs ‘Ruin’. The people are judged by the Token of YAH. The man of the adversary (the magician) seeing all this shall raise a shout toward the holy Temple (Pavilion) and toward Eminency (GOD).

A careful reading of Hosea BT will reveal a curious fact: the book is made of many parts. The Struggle is not written sequentially. In paragraph 2.6 the Father is described as binding the Adversary because he went too far creating so much weeping and a wound that never heals (the rawness of Ruin). But we do not read of his conception until paragraph 9.6. The details of the struggle makes for a good read. The General Index is an excellent guide and I have lavished much time and vision creating it. The references to the ‘Struggle’ theme are too numerous to quote here. I leave it to the Reader to search them out.

The Auxiliary Themes in Hosea BT
There are a number of small themes that appear only to remain for a moment. They are the meat of the Message. The six themes of ‘The Waters’, ‘The Restoration’, ‘The Healing’, ‘The Law’, ‘Desire’ and ‘The Struggle’ are the bones and sinews of the Hidden Book.

The Auxiliary Theme of ‘Death’

‘Death’ according to some ancient belief systems was not a concept but a hard and predicable presence. In our own day this survives in our notion of ‘the grim reaper’. ‘Death’ for the Hebrew people was the leaving behind of the physical body and going below to the abode of the dead called ‘Sheol’ שאול . It was a place of slumber and sleep. Here in the Back Text of Hosea ‘Death’ is equal to ‘Sheol’. The Adversary is lord of Death and Sheol all at once. However, the Father and the Son will work together to do away with them.

I want to start with Daniel’s Back Text. It is there we find a number of important associations with Sheol. There is an adversarial relationship between it and GOD. ‘The Old One is against her’, paragraph 158. Sheol is a feminine noun. ‘Sheol and the Gate of Ravage’ which leads there ‘the King made for the punishments of iniquities of far away.’ paragraph 76. In another reference we read:

‘The perfect Garner is Prince of Power.
I shall crush, I shall swallow up but a few I shall feed them
because against a people is Sheol.’ para. 147
‘A lamentation of the people of Sheol.’ para.161

The Forward Text in a few places refer to those inhabitants of Sheol as sleeping. I like the story of Saul questioning the witch of Endor over Samuel in Sheol. (I Samuel 28). Here Samuel is disturbed רגז in what we can only think of as his slumber or sleep. In Daniel BT paragraph 221 the idea of slumber is implied when its inhabitants speak incoherently.

‘Sheol’ as a living thing ‘ran at ‘the Mark-of-All’. Paragraph 108. In Paragraph 192 the Father speaks to Death ‘let thou Oh Death turn aside the knee of the pure Mark and thou shalt totter the Mark.’ This was his duty as far as the Mark was concerned. In paragraph 271 this is confirmed: ‘Death bears fruit as far as My Witness.’ He was to die and go into Sheol in order to defeat it:

‘A lamentation for the Pure One shutting up the Terror of the GOD of Eminency. He left
behind quaking; and he betook himself to the Error of the Pit and the Burden of Sheol. It
shall be crushed. There is no region of dispute. He rolled away lamentation. Oh pride!
For them he confined it.’ para. 209.

The New Testament bears out that Jesus’ spirit went to Hell immediately after his death in a stunning parallel. (I Peter 3:18–20). The Pure One of Daniel was raised from the Dead of Sheol.

‘Shall I raise him up and wailing?
I shall raise him up as he becomes lofty.
My Light belongs to him.’ para.264
‘It came to pass I made him exceeding white, the Hand.
And because he was resurrected it came to pass
I whitened him exceedingly, the Hand.’ para.163
Again in the New Testament we read this wonderful passage: ‘Death is swallowed up in victory. Oh Death, where is thy sting? Oh Grave, where is thy victory?…thanks be to GOD who gives us the victory through our lord Jesus Christ.’ I Corinthians 15.54-57. We read of the same thing in Daniel:

‘And thou shalt pass by the Son of Integrity; he shall be purified.
And o the filth of he who pours out error of opinion.
A sheep healed Dark Death. He bound up Death.
He lifted up the region of the heap of the Chamber and Knowledge.’ para. 10.
And:
‘Your Creator awoke and He caused to purge Death because of the Earth.’ paragraph 194

Now we read in Hosea the Back Text several important references in support of Daniel. First to be quoted is paragraph 7.9 because it parallels the journey into the Pit by the Pure One.

‘The mouth of the Turtledove clad in scarlet lent aid.
He reconnoitered the Pit among the Calamity of Ruin.
It shall happen he shall restore to the City ivory
as he heals the Pavilion which is the strength of the people.’ 7.9

The Pit is a place of darkness and is a perfect synonym for Sheol. The idea of destroying it is graphically described in paragraph 7.2: ‘the Opulent One of the Chamber is to illuminate the Pit as with his Gift.’ The ‘Opulent One’ is the Son and ‘the Mark’; see 6.1 and 7.6 then all the references in the Register. It is his region that ‘shall swallow’ the Pit; 3.2. This parallels the I Corinthian quote above: ‘Death is swallowed up in victory.’ ‘The Mark’s’ region also shall ‘draw out of it the Ravage’ that dwells there. In conclusion I quote from paragraph 6.1:

‘Husbanding them is Our Beloved.
These things happened.
And against him is the people of Sheol; he smote her.
A people, he measured them;
he reckoned the good things of the hand; he fattened them.
He brought Sheol to an end and the Wandering.’ 6.1.

The Auxiliary Theme ‘Light and Darkness’
The concept of ‘light’ vs. ‘dark’ is ever present in all our lives. It is when the Sun goes down in the West that darkness is noticed. When GOD said “let there be light’, it implies darkness existed in the first instance. Does this mean that Deity is a Being of Darkness? If He is then why does not Scripture refer to Deity in images of Darkness? It is a fact that Deity is referred to in images of Light. This is no more prominent than in the Back Text Books. (Refer to the General Indices of these Books) I submit for your consideration that the Creator-GOD does not inhabit our Time and Space.

The Back Text of Daniel makes several references to Time giving support to the idea that GOD exists outside of our Time Frame. For those who do not have Daniel BT available I quote them here.

‘They pressed upon the Father who is the Sufficiency of the Garden out of Time.’ paragraph 65

‘The Jackal waves at Me Terror;
Toward Me is its mouth to reveal the Gift of the Sea of Time.’ para. 71

‘Against Lust is a jar in Time.’ paragraph 73

‘The Mark’ passed over.
Where is the place where he passed over?
Alas, he moved out of Time.” paragraph 92

‘Who is the Beloved of My Time?
…He was chosen Our Son. Jacha’ is the Pure One of Desire,
the Valiant One.’ paragraph 133

‘And surely for them he (the Lamb of Blood) was illuminated; he severed Time.
Let him stretch forth the hand to them.
Where? The Region at Time’s Secret Meridian.’ paragraph 190

‘The Passover shall come the Passageway of Time from GOD.’ para. 233

“And ‘the Mark-of-All’ is the Pure King.
He crashed them into ruins.
He sprang about as a calf.
Ah, above the Sea of Burden he traveled through Time
and because of the poor of the people he is strong empowering them.” para. 260

Light as a theme is used many times. The imagery in Hosea is effective.

‘Heal thou at the Light of the Gift belonging to thy mystery.’ 1.5

‘Light is a Gift of the Chamber; it extended the Cloud.’ 5.6

‘Distress is against the Light…and with Light Desire is spread out.’ 5.7

‘The Light of the Gift is above the Son and he was benefited.’ 7.6

‘And by the Light of the Gift he makes fruitful the habitations of the Nest.’ 7.8

‘BEL dissipated the Light of Our Gift.’ 8.7

‘The distress of the sheep is the one faint. It shall melt at the lofty Light.’ 9.1
‘The faint is at the Light of the Gift; he is gladdened.’ 10.6

‘They shall run swiftly toward the Light of his Gift.’ 10.10

‘The Lament from the City shouted against the Light of Song.’ 11.3

‘Wailing belongs to a defective light.’ 12.3

‘The Law of the Tablet of Tel-City is the Light of thy Gift for an Oracle.’ 14.9

The theme of ‘Light’ is also expressed through the use of the ‘lamp’. Those acquainted with the parable of the Ten Virgins in Matthew chapter 25 will begin to appreciate the power of its image. In Hosea BT ‘lamp’ is used six times.

‘Oh the multitude! because they did forbid his Lamp o the destruction.’ 1.2
‘Who ran from distress? I YAH shall impoverish him.
They were weary of lamentation.
They shall be given the name: ‘the Pit’.
I shall so apportion thy nobility and a lamp also.
The quakings of the Fast-Day are like a consumption.’ 2.7

‘Thus the Lamp of Moses confounded strife and violent gain.
It filled the poor ones of the Captivity and the Statutes.
It shall heal the sick by My Son.’ 5.9

‘The Lamp of the Garden is good fortune.
And the Lamp of Rejoicing contained the Cloud of the Ark’s Chamber.’ 6.16

‘And a lamp is with the brother of robbery and with the Lowly One.’ 7.4
‘I conceived the Adversary.
He became attractive to them of Chun to lead astray the likes of his soothsayers.
And they refused the portion; they smote the Lamp.
Oh the Darkness.’ 9.6

Another aspect of ‘light’ as a theme are the words I translate ‘flame’. These are להב and אור . Just like ‘light’ and ‘lamp’ the flame offers us a deeper look into the intricacies of the theme. The light from a lamp in biblical days was from a lamp and the flame created from the burning oil. (Consult a good Biblical Dictionary for ‘Lamp’ for further information.) Some lamps had multiple wicks and branches. The Minorah placed in the Jewish Temples was seven branched. (Consult the Register under ‘Lamp’.) There is one reference in Hosea BT 10.3 that speaks of ‘lights’: ‘he shall heal My Lights’. I believe the word ‘lights’ stand for ‘lamps’ in this one case.

There is one more reference to the ‘light’ theme in the word ‘lightning’, in 8.9. The couplet to which this belongs implicitly links it with Deity.

‘Above the Son is the Father.
Above His produce of the field is Lightning.’ 8.9

Thus by exploring the ‘Light’ theme we arrive at its opposite number; Darkness. There are four Hebrew words I translate ‘darkness’. The first is עמם . This word is used only as a verb in the Forward Text. It appears three times; twice in Ezekiel and once in Lamentations. Here in Hosea BT it is used as a noun. The second Hebrew word for ‘Darkness’ is חשכה . This feminine word is used in the TANACH. The third word is עף and may be thought in this spelling to be a substantive of the verb and having the power of a noun. It is used twice in Hosea BT.

The fourth word I translate ‘darkness’ is עב which is used in the F.T. to describe a dark cloud among other things. Here it is fitting, according to context, to extend the meaning a bit further to encompass ‘darkness’. The idea behind the word is the shadow of darkness created by heavy clouds.

‘Let the loftiness of Dagon exist.
How Darkness עמם howled!
And at her (i.e. a city) trampling thou sent Tenderness wandering.
Thou oh people planned a city for thyself above Babylon for it is highness, a region of
courage and the Law of the Beloved’s Bosom.
The winepresses of the bare places the Desire within Me restored.
At the pouring out of chaff and at the Darkness עף it shall establish and raise up the
foundation of the city and on account it shall be healed I will tremble toward the Garden
and at the Light of the Gift.’ 8.12

‘He (‘the Mark’) did not lay bare the fetters. Oh the Darkness !עב
There is no beginning of the sackcloth of the abundant Chamber.
They were ashamed of Desire; they were discomforted.
YAH shall empty out the fetters of Darkness.
And there will be no more poor.’ 14.6

‘And they refused the portion; they smote the Lamp.
Oh the Darkness!’ חשכה 9.6

This concludes the discussion of this theme.

The Auxiliary Theme ‘Lamentation and Wailing’
The books of the Back Text thus far translated all mention this theme; (Daniel, Hosea, Zechariah, Zephaniah, Malachi, Nahum, Obadiah, Habakkuk and Ruth). But the three major books use the theme extensively; (Daniel, Hosea and Zechariah). Daniel opens with the theme: ‘Wailing belongs to YAH’; and so does Zechariah: ‘Oh the lament! The lament of his GOD!’ However Hosea does not open with the theme. It appears in the tenth paragraph designated 2.1:

‘Oh the Burden of Blood.
Thy anguish is toward the fowled pasture of the horses of desire.
And oh the lament of His Living Son and the Weaver of the Captivity.
But the throat of the multitude was silent then a wail.’ 2.1

The Hebrew words that indicate lamentation and wailing are as follows: ני and .הי I have interpreted the first as ‘lamentation’ and ‘wailing’ according to my reading of the text. The second word הי likewise may be interpreted as ‘lament’ and ‘wailing’.

Why does this book dwell so much on this theme? It accurately describes the past and future state of the inhabitants of the World. Mankind is doomed to misery because of his actions: ‘oh the wail of the mouth after it shall swallow empty things’ 13.8; and ‘the pride of loftiness is thy lament’ 4.3.

The book of Hosea BT also describes the emotional state of Deity. GOD in His Heaven: ‘Oh the wail of the Robe of the Living One! 5.4; and, ‘Oh the wail of the Bosom-of-Splendour’ 6.13; and, ‘Oh the lament of His Living Son’ 2.1; and, ‘Oh the lament of YAH!’ 6.13.

The lament and wail of GOD and His Son extends to their special ones on Earth. The Adversary took away the fullness of the Statutes of the Father and refilled them with his error and the writings of men (4.8). In this corrupt state the Law then became a burden to ‘the little children of the Column’, 8.8.

We read that ‘the Mark’ was destined to drink the vinegar of lamentation, 7.6. He ‘despised the Lamentation’ and his duty is to ‘split twice here the lamentation’ 12.1. He is to judge the lamentation of the Jackal by fasting. All this is a further exposition of what we read in Daniel BT; “‘the Mark’ loathes Distress for thee at his chamber” paragraph 1; and ‘the lamentation of his Chamber is enough!’ “A lamentation of ‘the Mark-of-Allof- Them’ is for the dividing into three the Jackal”, paragraphs 273, 274.
The references for the theme of ‘lamentation and wailing’ are too numerous to
quote here; consult the Register for ‘lament’, ‘lamentation’, ‘lamentations’, ‘wail’,
‘wailing’ and ‘wailings’.

The Auxiliary ‘Theme of Time’
The theme of ‘Time’ is so specific in this book that it should be discussed. The first occurrence is in paragraph 3.8: ‘And a furnace shall travel about and Ravage out of Time.’ Just as ‘Death’ is a tangible thing to the ancients so too is ‘Time’. It is not an invention but the application of a reality of the Universe we live in. We think inaccurately about ‘time’ as being linear in nature. The work of Einstein however shows that it is curved and is tied with ‘Space’. The force of gravity bends it. This is not going to be an essay on it and enough said. It is the application of ‘Time’ in this Back Text Book of Hosea that is interesting.

In paragraph 6.7 we read that certain individuals will ‘bend Time’ to their advantage. ‘And his measurement was laid low when they bent Time’. Here is a cause and an effect.

There are two paragraphs that use ‘time’ as a local effect. ‘They shall cry for a time for Desire and for a spring of water which had departed.’ 11.4. The second one reads: ‘they exulted in their time.’ 11.7.

But the concrete reality of ‘Time’ is far more interesting. We have read paragraph 6.7 about bending Time. The other references in paragraphs 11.9 and 11 speak of ‘out of Time’. This does not mean running short of time. First read them in context.

‘Oh My wailing and that of ‘the Mark’, the Crown of the Dominion!
And with sweat even shall he mark thee and the refined ones of his GOD?
But he shall scatter the shriveled ones of his GOD.
And against thee is Lust and the lion of ravage.
And his people howled.
And the people regarded the faint of heart at Aiath.
They looked round the corner; thus YAH squeezed her.
And walk thou the inhabited regions out of Time.’ 11.9

‘Mankind drove off the Testimony and the Chamber;
They crushed by beating the Assembly;
They encouraged the defect of Ruin thy strife.
Out of Time are My Tokens; they measured them.
And Mankind shall shout at the Pavilion
and Eminency as your Lowly One severs Ruin.’ 11.11

What is unique here is the idea of something existing apart from ‘Time’. In the Book of Ruth BT, line 420 we read: ‘separate from Time “I AM”!’ ” ומעת “אהוה . We are not surprised to discover that GOD stands apart from Time for He created it and Space. Now returning to Hosea BT the two references about ‘out of Time’ make more sense. When the LORD said ‘walk thou the inhabited regions out of Time’ it is telling us there are places not governed by ‘Time’ and that those places are inhabited.

When it reads ‘Out of Time are My Tokens’, we understand that like YHVH His Tokens exist in another dimension not governed by Time.

We are treading the cutting edge of science here. The Forward Text of the Scriptures has nothing to say about it.
Now there are other things to learn in Daniel BT and Zechariah BT about Time. I want to list some of them because it is important. We may not understand very much by what these books reveal nevertheless it whets the appetite for the mystery that is ‘Time’.

In Daniel BT we read that ‘Time’ is called ‘the Sea of Time’, 71;

‘And wailing! The Jackal waves at Me Terror.
Towards Me is its mouth to reveal the Gift of the Sea of Time’ 71

and that it is ‘squeezed’:

‘Who is Havoc? He raised up Ruin.
Who squeezed Time? He will make haste.’ 91

This last fits very well with the current paragraph (6.7). Here ‘Havoc’ is center stage and ‘Time’ a precious aside to the plot.

We also read in the Back Text Books how ‘the Mark’ moves in and out of Time like a traveler between dimensions:

‘And whosoever moves in and out of Time? He trembled as he chastised
the seeds. He (GOD) created the Mouth. It died as all things die;
The Moon died with him. But the Palate was with his GOD.
Lo, the blood of his ruinations! yea, the Mark enabled them.
He passed over. Where is the place where he passed over?
Alas, he moved out of Time.’ Daniel BT 92

In another reference he severed Time:

‘Tremble everyone!
And surely for them the Lamb of Blood was illuminated; he severed Time.
Let him stretch forth the hand to them.
Where? The Region of Time’s Secret Meridian.’ 190

We learn reading about ‘the Mark’s’ Discourse of Distinction during the Passover the ‘passageway of Time’:

‘The Passover shall come the Passageway of Time from GOD.
Oh GOD the tears of the oppressed!
Alas a heap of seed was judged.
The wine-vat he judged; and was not fire for it? It glowed.
The secret is in the guiding to a watering-station. Oh the wailing!
The Pure One of the Appointed Time is a vessel.’ 233

We next read about others ‘wandering in Time’. Note that the preposition is ‘in’ and so
these are time travelers:

‘And the wandering in Time of the Distributors of Tribute inflamed
Mother Nature.
They increased the Witness and the Chamber.’ 256

And finally from Daniel BT we read about ‘the Mark’ traveling through Time:

“And ‘the Mark-of-All’ is the Pure King.
He crashed them into ruins.
He sprang about as a calf.
Ah, above the Sea of Burden he traveled through Time
and because of the poor of the people he is strong empowering them.” 260

In the Back Text book of Zechariah there are a number of references to Time. In short they say:

‘Thou Oh GOD measureth Time and the Moth’, 97;
‘(the Pure One) took possession of the Mist-of-Time’, 121;
‘the Poor One of the Mother tread Time’, 126;
‘He, ‘the Mark,’ let live the loftiness of his razor and he lured Time toward the END longing for
his own death its accomplishment’, 151;
“And ‘the Mark’, he wrung out the time of deliverance and with the Splendour”, 167;
‘Thy Tender One shall groan; lo, he shall be distressed. he shall journey among the portions of
Time; then he shall raise up a region and the Chamber of the Ordinance of YAH’, 180;
“‘The Mark’ journeyed; he moved through Time, the Hastening One of YAH”, 185;
‘The Oppressor was in the forefront; Time flowed slowly’, 203;
‘The mouth of Somnolence shall propagate. How? Even the Wail of Time.’ 214;
‘Time doubled’, 225;
‘Who is the Stone? An Instrument in Time, a Hawk of the Fashioner,’ 240.

The concept of ‘Time’ is not a local effect only; it is felt throughout GOD’s creation. He, however, and they whom He wills it, live outside of ‘Time’. The testimonies for all this found in the Back Text Books is staggering.

In Conclusion
The various and numerous themes found in the book of Hosea BT are very important ones. These themes are also found scattered throughout the Hebrew Scriptures. Because they are concentrated into one back text book it makes for impressive reading. In a real sense we are reading a text that summarizes the Forward Text messages. This is also true with Daniel and Zechariah and to a lesser degree in the other Back Text books mentioned earlier. It is sobering, therefore, to take up Hosea and read of the ‘struggle’ between GOD and the Adversary. The Plan of Peace of the One will eventually overcome the temptations of the latter.

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