The Jehoiachin Code in Scripture’s Priestly Benediction 237 upon the two amulets. The Priestly Benediction is among the best-loved passages in all of scripture, and today those who conduct Jewish and Christian worship use the words often. Here are the NRSV and MT texts: The LORD bless you and keep you; 24 the LORD make his face to shine upon you, and be gracious to you; 25 the LORD lift up his countenance upon you, and give you peace. 26 ˚rmçyw hwhy ˚krby 24 ˚njyw ˚yla wynp hwhy ray 25 µwlç ˚l µçyw ˚yla wynp hwhy açy 26 Though the amulets have made headlines, controversy has accompanied the find. The problem centers upon when the plaques were made. In 1992 Barkay gave the opinion that the amulets date from the late seventh century B.C.E. (11). Then, twelve years later he and three coauthors concluded, “We can reaffirm with confidence that the late pre-exilic period is the proper chronological context for the artifacts” (12). Elsewhere in the 2004 article they said the plaques “date from the horizon of the end of the Judean monarchy — or a palaeographic date of the late seventh century B.C.E. to early sixth century B.C.E.” (13). Ada Yardeni, by analyzing writing styles, dates the plaques at the dawn of the sixth century, which is close to the Barkay group’s estimate (14). J. Renz, however, places the work in the Hellenistic period (15). Finally, John Rogerson and Philip R. Davies conclude that paleography by itself does not allow certainty in such dating (16). When experts disagree, others do well to listen quietly — though perhaps some may venture a change of approach. To explore dating of the amulets, this article will concentrate upon the MT text rather than on the artifacts themselves. Barkay and others think it highly likely that scripture’s Priestly Benediction predated the amulets and not vice versa (17). Assuming this, the earliest possible time that scribes could have cut the blessing into the plaques was just after what became Num 6,24-26 was written. And when was that? 3. Coded Names in the Benediction Discovery of the Ketef Hinnom amulets offers an occasion to test what the MT’s Priestly Benediction might conceal. The possible system of concealment — if system it is — is simple. The author might have used letters (11) G. BARKAY, “The Priestly Benediction on Silver Plaques from Ketef Hinnom in Jerusalem”, Tel Aviv 19 (1992) 147, 174. (12) G. BARKAY – M.J. LUNDBERG – A.G. VAUGHN – B. ZUCKERMAN, “The Amulets from Ketef Hinnom: A New Edition and Evaluation”, BASOR 334 (2004) 41. (13) Ibid. 42. (14) A. YARDENI, “Remarks on the Priestly Blessing on Two Ancient Amulets from Jerusalem”, VT 41 (1991) 180. (15) J. RENZ – W. RÖLLIG, Handbuch der althebräischen Epigraphik (Darmstadt 1995) I.1, 447-456. Cited by BARKAY – LUNDBERG – VAUGHN – ZUCKERMAN, “Amulets from Ketef Hinnom”, 41. (16) J. ROGERSON – P.R. DAVIES, “Was the Siloam Tunnel Built by Hezekiah?”, BA 59 (1996) 146. (17) BARKAY, “The Priestly Benediction”, 177; E. WAALER, “A Revised Date for Pentateuchal Texts?”, TynB 53 (2002) 43.