James 1:22-23

But become makers of the message - and not just hearers misleading yourselves
For if anyone is a hearer of the message and not a maker
he is like a man assessing the face of his 'Genesis' in a mirror [Jm.1:22-23]

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at the time they were first composed.

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Chapter 7 : Who is the 'Son of Man' ?

Copyright Notice
As the basis for my work I have used the Nestlé-Aland 26th Edition Greek text. Copyright on this is reserved as follows :
..... Novum Testamentum Graece, Nestlé-Aland 26th edition (c)1979, Deutsche Bibelgesellschaft, Stuttgart;
..... The Greek New Testament, 3rd edition (c) 1975, United Bible Societies, London
This is the Greek text underlying most modern English translations since 1881, including the New American Standard and New International Versions. Certain words within the Nestlé text proper are enclosed in square brackets [ ] or double brackets [[ ]]. These reflect those places where the critical text editors consider the inclusion or omission of such text to be in question.
This text is only available for NON-COMMERCIAL personal/scholarly and educational use.

I have also used the CATSS LXX editions of the Septuagint Old Testament prepared by the TLG (Thesaurus Linguae Graecae) Project directed by T. Brunner at the University of California, Irvine and made available through the Center for Computer Analysis of Texts (CCAT) at the University of Pennsylvania 'for the use of students, teachers and scholars in study and education contexts'.
This text is only available for NON-COMMERCIAL personal/scholarly and educational use.

Unless otherwise noted, the remainder of what is presented in this document is my original work. Copyright on this is reserved as follows :
..... Authentic Christianity, 4th edition : (c) 2001 - 2004, Target Technical, York, UK
All rights are reserved - except that this text is made available without charge for NON-COMMERCIAL personal/scholarly and educational use.

7.1 'Son of Man' in the 'Old Testament'
The identification (or title) 'son of man' appears in the Old Testament writings - most obviously in the apocalyptic books of Ezekiel and Daniel.

It is interesting that the phrase first appears in the Septuagint (LXX) text in the plural - and in connection with the 'Tower of Babel'. Those who think of building 'a city and a tower' (with its echoes of the pagan religion of Artemis) are portrayed in the story as doing wrong - and are punished accordingly with the 'scrambling of their speech' (LXX) ...

01O 11 5 kai katebh kurios idein thn polin kai ton purgon on wkodomhsan oi uioi twn anqrwpwn
01O 11 5 And 'the lord' came down to see the city and the tower, which the sons of men built.

Then at Isaiah 51:12 (LXX) we get this:
23O 51 12 egw eimi egw eimi o parakalwn se gnwqi tina eulabhqeisa efobhqhs apo anqrwpou qnhtou kai apo uiou anqrwpou oi wsei cortos exhranqhsan
23O 51 12 I AM : I AM the one asking you 'Know who to revere'. You are afraid of a mortal man, and of a 'son of man', those who were 'dried up' as if like grass.
Note: Unusually we find the phrase 'egw eimi' (I AM) doubled here - so that within it we get also the reversed expression '..eimi egw..', the same form the expression takes when first used in Genesis (it is spoken by Cain at Gn.4:9). It is not difficult to think that the expression 'a mortal man and a son of man' could refer to Adam/Cain.

At Ezekiel 3:1 (LXX), following a 'vision' which resembles the 'vision of hell' at Isaiah 6 (see Chapter 5 : Section 5.4), we have:
26O 3 1 kai eipen pros me uie anqrwpou katafage thn kefalida tauthn kai poreuqhti kai lalhson tois uiois israhl
26O 3 1 He said to me, 'Son of man, eat down this scroll - and go - and speak to the sons of Israel'.

At Daniel (LXX), his vision of the four beasts, we get:
27O 7 13 eqewroun en oramati ths nuktos kai idou epi twn nefelwn tou ouranou ws uios anqrwpou hrceto kai ws palaios hmerwn parhn kai oi paresthkotes parhsan autw
27O 7 13 I saw within a vision of the night and - look - upon the clouds of heaven there came (one) like a 'son of man'. And he was present (alt: pierced through) like the 'Ancient of Days'. And those standing beside him were present (alt: pierced through) for him.
Note: The title 'palaios hmerwn' ('Ancient of Days') perhaps recalls the first use in Genesis of the word 'shmeron' (today) - relating to Cain at Gn.4:14.

7.2 Back to Genesis (where many things have their origin)
In the Septuagint (LXX) version of Genesis, the first MAN is named as ADAM (the name is just the Hebrew word for 'a man'). After Adam has been cursed and driven out from Paradise, we hear the story about Cain and Abel.

01O 4 1 adam de egnw euan thn gunaika autou kai sullabousa eteken ton kain
01O 4 1 But Adam knew Eve, his woman, and, conceiving, she gave birth to Cain.
Note: Do you see the name of kain (Cain) present in anagram form within the word used here for 'woman' ? And it would appear that Cain is indeed son of Adam, so 'son of man'.

01O 4 1/2 kai eipen ekthsamhn anqrwpon dia tou qeou kai proseqhken tekein ton adelfon autou ton abel
01O 4 1/2 And she said, "I have gained a man by means of God". And she added the birth of his brother, Abel.
Note: A little difficult to interpret - but she is once again expecting a child, Abel - so perhaps it means that (by contrast) Abel is considered 'son of God'?

01O 4 2 kai egeneto abel poimhn probatwn kain de hn ergazomenos thn ghn
01O 4 2 And it happened that Abel (was) a pastor of sheep - but Cain was working the earth.
Note: Abel seems to fit the direction of Gn.1:26 'Let (man) rule over ... and the pastoral beasts ...'. He, then, is innocent. By contrast Cain seems to exist under the curse upon Adam at Gn.3:17-19 'In toil you will eat (earth) all the days of your life'.

The Greek text of Genesis Chapter 4 is immensely clever (with what is hidden). The story is a precursor for that about Esau and Jacob. But it may be best to comment upon that at greater length elsewhere.

For now, it should suffice to say that:
01O 4 8 kai eipen kain pros abel ton adelfon autou dielqwmen eis to pedion kai egeneto en tw einai autous en tw pediw kai anesth kain epi abel ton adelfon autou kai apekteinen auton
01O 4 8 And Cain said to Abel, his brother, "Let us go into the plain". And it happened while they were in the plain - and Cain stood up upon Abel, his brother, and killed him.
Note: kain (Cain) is here 2 times explicit + 5 times dispersed, one of these within the word 'apekteinen' (he killed). And satan (satan) is evident concealed within the phrase 'anesth kain' (Cain stood up).

The story goes on like this:
01O 4 9 kai eipen o qeos pros kain pou estin abel o adelfos sou o de eipen ou ginwskw mh fulax tou adelfou mou eimi egw
01O 4 9 And God said to Cain, "Where is Abel, your brother?" He said, "I do not know. AM I my brother`s keeper ?"
Note: This is the first instance in scripture of 'eimi egw' (AM I).

01O 4 10 kai eipen o qeos ti epoihsas fwnh aimatos tou adelfou sou boa pros me ek ths ghs
01O 4 10 And God said, "What did you do ? The voice of the blood of your brother shouts to me from the earth.

01O 4 11 kai nun epikataratos su apo ths ghs h ecanen to stoma auths dexasqai to aima tou adelfou sou ek ths ceiros sou
01O 4 11 And now you are cursed from the earth, which opened its mouth wide to receive the blood of your brother from your hand.

01O 4 12 oti erga thn ghn kai ou prosqhsei thn iscun auths dounai soi stenwn kai tremwn esh epi ths ghs
01O 4 12 For you (will) work the earth and it will not add its strength to yield for you. You shall be contracting [alt: sighing] and shivering upon the earth."

01O 4 13 kai eipen kain pros ton kurion meizwn h aitia mou tou afeqhnai me
01O 4 13 And said Cain to the lord, "My accusation [alt: guilt] (is) too great to acquit me.

01O 4 14 ei ekballeis me shmeron apo proswpou ths ghs kai apo tou proswpou sou krubhsomai kai esomai stenwn kai tremwn epi ths ghs kai estai pas o euriskwn me apoktenei me
01O 4 14 If you throw me out today from the face of the earth, I will also be hidden from your face. I shall be contracting [alt: sighing] and shivering upon the earth. And it shall be that each one finding me will kill me."

01O 4 15 kai eipen autw kurios o qeos ouc outws pas o apokteinas kain epta ekdikoumena paralusei kai eqeto kurios o qeos shmeion tw kain tou mh anelein auton panta ton euriskonta auton
01O 4 15 And the lord God said to him, "Not so : whoever kills Cain will set free seven vengeances" And the lord God established a sign for Cain, so that everyone finding him should not raise him up [alt: get rid of him; hang him]
Note: kain (Cain) is here 2 times explicit + 8 times dispersed.

01O 4 16 exhlqen de kain apo proswpou tou qeou kai wkhsen en gh naid katenanti edem
01O 4 16 Cain went out from the face of God, and dwelt in the land of Naid, opposite Edem.
Note: kain (Cain) is here 1 time explicit + 3 times dispersed.

7.3 'From their fruits you will recognise them' [Mt.7:16]
This idea is clearly set out at Mt.7:16-20 - and echoed throughout the gospels.

40N 7 16 apo twn karpwn autwn epignwsesqe autous mhti sullegousin apo akanqwn stafulas - h apo tribolwn suka
40N 7 16 From their fruits you will recognise them. Do you gather grapes from thorns - or figs from thistles?

40N 7 17 outws pan dendron agaqon karpous kalous poiei to de sapron dendron karpous ponhrous poiei
40N 7 17 So every good tree makes good fruit - but the rotten tree makes evil fruit.

40N 7 18 ou dunatai dendron agaqon karpous ponhrous poiein oude dendron sapron karpous kalous poiein
40N 7 18 A good tree cannot make evil fruit - nor can a rotten tree make good fruit.

40N 7 19 pan dendron mh poioun karpon kalon ekkoptetai kai eis pur balletai
40N 7 19 Every tree not making good fruit is cut out and thrown into the fire.

40N 7 20 ara ge apo twn karpwn autwn epignwsesqe autous
40N 7 20 Therefore from their fruits you will recognise them.

Mt.7:16 illustrates what seems to be one of the techniques in the 'toolkit' of the scriptural writer - the principle of anagrammatic derivation. Keeping in mind the quasi-homophonic / homonymic plan hinted at so strongly at Isaiah 6:9, these writers ensure that both concepts and things which are related - in meaning, in function or in significance - are also related in the way that the words for them are sounded and/or spelled.

Thus, in the example above, suka (figs) can come from akanqwn (thorns) : and stafulas (grapes) can perhaps come from tribolwn (thistles). In each case at least two characters from the name of the 'tree' are present in the name of the 'fruit' - which (if I have understood it correctly) constitutes a valid derivation. But if we swop round the fruits (as cited in verse 16 above) then the combined derivation fails. We might possibly** get stafulas (grapes) from akanqwn (thorns) - but we can never get suka (figs) from tribolwn (thistles).

** But I suspect that reliance upon two vowels is not considered valid. For spoken words are characterised primarily by their consonants - and vowels are omitted from Hebrew scripture.

This, I think, is how the principle works. Do you see it? If a first thing is related to a second thing, then the word for the first will be related to the word for the second.If you want to solve the 'mystery' of the gospel it may be helpful for you to understand this (and the word 'mystery' appears 28 times within the NT canon). For all has been composed within the constraints of this principle.

Now this same principle seems to apply to the naming of (legitimate) children from their parent(s). Thus we get from the genealogy at Mt.1:1-16 the following - with either two or more alphabet characters being 'inherited' by the 'new generation'.

And we also find:

If anyone can correct me on what I have set out here then I would be delighted. But, on the basis I have set out, I shall now consider who may qualify as the 'son of man'.

'Man' (Adam) is 'anqrwpos'.

Remember Mt.7:17-18 (above) ?

Accordingly the 'son of man' - as represented 78 times in the story-line of the four gospels - appears to have some unfortunate associations.

There are many warnings in the NT texts to the effect 'mh planhqhte' (do not be deceived). Here is just one example:

42N 21 8 o de eipen blepete mh planhqhte polloi gar eleusontai epi tw onomati mou legontes egw eimi kai o kairos hggiken mh poreuqhte opisw autwn
42N 21 8 But he said, "Watch out that you are not deceived - for many will come in my name, saying, 'I AM' and 'The time is at hand'. Do not go behind them.

This is an integral part of the message of the gospel.

I, who write this, failed to realise its significance for more than 50 years.

Until I did what was suggested in the Year 2000 by certain bishops
- who said : 'Read the gospels'.

There is a saying : 'Life is full of surprises'.

And another : 'Better late than not at all'.

This may be true for us all.

7.4 'Son of Man' in the 'New Testament'
In the four gospels the title 'Son of Man' is used 78 times - as follows:

Matthew Matthew (cont) Mark Luke Luke (cont) John
8:20 17:22 2:10 5:24 17:26 1:51
9:6 19:28 2:28 6:5 17:30 3:13
10:23 20:18 8:31 6:22 18:8 3:14
11:19 20:28 8:38 7:34 18:31 5:27
12:8 24:27 9:9 9:22 19:10 6:27
12:32 24:30 9:12 9:26 21:27 6:53
12:40 24:37 9:31 9:44 21:36 6:62
13:37 24:39 10:33 9:58 22:22 8:28
13:41 24:44 10:45 11:30 22:48 9:35
16:13 25:31 13:26 12:8 22:69 12:23
16:27 26:2 14:21 12:10 24:7 12:34
16:28 26:24 14:41 12:40 13:31
17:9 26:45 14:62 17:22
17:12 26:64 17:24

Table 1 : 'Son of Man' sayings in the 4 gospels

Now I shall consider some of these in detail - where possible on a thematic basis.

  1. Lightning
    In the 'New Testament' the verb 'strefein' (to turn) and the verb 'straptein' (to flash) can be hard to distinguish - for in the past tense they can take a similar form. For example we have 'perihstrayen' (it flashed around) at Ac.9:3 - and 'epestreyan' (they turned round) at Ac.9:35. Then at Mt.7:6 an aorist participle 'strafentes' is used - and we hear that 'the pigs, turning, may tear you apart'. But the participle used here can be from either verb - so this passage could equally translate 'the pigs, flashing, may tear you apart'.

    At Gn.3:24 we hear of 'the flame of a double-edged sword which turned to guard the way to the tree of life'. But it is easy to see that a two-edged sword, turning, may flash in the sunlight. So there is a real physical basis (much as in heliography) to the 'overlap' between these two verbs.

    Now many will know that the reference above to Ac.9:3 is to the story in Acts where - on the journey to Damascus - a 'light from heaven' flashed around Saul and he fell to the earth ...

    44N 9 3 en de tw poreuesqai egeneto auton eggizein th damaskw exaifnhs te auton perihstrayen fws ek tou ouranou
    44N 9 3 But in going, it happened that as he neared Damascus, suddenly there flashed around him a light from heaven.

    Here are some other references to lightning flashes:
    40N 24 27 wsper gar h astraph exercetai apo anatolwn kai fainetai ews dusmwn outws estai h parousia tou uiou tou anqrwpou
    40N 24 27 For as the lightning comes forth from the east and is seen even to the west, so will be the presence of the 'son of man'.
    Note: Here we can find 'satanas' (satan) written in anagram within the Greek phrase for 'east and is seen even to the west'.
    And, at the literal level, a link is manifest between 'lightning' and 'the presence of the son of man'.

    40N 28 3 hn de h eidea autou ws astraph kai to enduma autou leukon ws ciwn
    40N 28 3 And his appearance was like lightning - and his clothing white like snow.

    42N 9 29 kai egeneto en tw proseucesqai auton to eidos tou proswpou autou eteron kai o imatismos autou leukos exastraptwn
    42N 9 29 And it happened to him in his praying. The form of his face (became) 'other' - and his clothing flashing out white.

    Note [1] :The word 'proseucesqai' (praying) is an anagram source for 'ecqros' (enemy; Greek equivalent for Hebrew satan). Is this what you are to see when 'in his praying' ... 'the form of his face became other' ?

    Note [2] :The word 'exastraptwn' (flashed out) is an anagram source for 'satan' (satan). Something else for you to see ?

    Note [3] :In Greek a wolf is 'lukos'. Accordingly 'a wolf in sheep's clothing' (lukos en endumasin probatwn) may easily be hinted at by the use of the word 'leukos' (white; brilliant). This may be the colour of a sheep's clothing when 'inwardly' that sheep is a wolf - because the Greek word for 'a wolf' is present 'inwardly' within the Greek word for 'white'. Notice also that 'trices' (hairs : Rv.1:14) is a full anagram for 'criste' (Christ).

    Remember Isaiah ?
    23O 6 9 kai eipen poreuqhti kai eipon tw law toutw akoh akousete kai ou mh sunhte kai bleponteV bleyete kai ou mh idhte
    23O 6 9 And he said "Go and say to this people : 'With hearing, you will hear, but not understand. Seeing, you will see, but not perceive'

    ... Revelation (cf. Dn. 7)
    66N 1 13 kai en mesw twn lucniwn omoion uion anqrwpou endedumenon podhrh kai periezwsmenon pros tois mastois zwnhn crusan
    66N 1 13 And in the midst of the lampstands (was one) resembling a son of man, clothed to the feet and girded around at the breasts (by) a golden girdle.
    66N 1 14 h de kefalh autou kai ai trices leukai ws erion leukon ws ciwn kai oi ofqalmoi autou ws flox puros
    66N 1 14 But his head and his hairs (were) white as white wool, like snow - and his eyes like a flame of fire

    ... and Matthew ?
    40N 7 15 prosecete apo twn yeudoprofhtwn oitines ercontai pros umas en endumasin probatwn eswqen de eisin lukoi arpages
    40N 7 15 "Beware of false prophets, those who come to you in sheep`s clothing - but inwardly are ravening wolves

    42N 10 18 eipen de autois eqewroun ton satanan ws astraphn ek tou ouranou pesonta
    42N 10 18 And he said to them, "I [alt: they] perceived satan like lightning falling from heaven".
    Note: Here we can find 'satan' (satan) written in anagram within the word 'astraphn' (lightning). It is all but repeated within the word 'pesonta' (falling).
    Using an embedded anagram example, the text here demonstrates the association which is deemed to exist between 'satan' and 'lightning'.

    42N 17 24 wsper gar h astraph astraptousa ek ths upo ton ouranon eis thn up'ouranon lampei outws estai o uios tou anqrwpou [en th hmera autou]
    42N 17 24 For just as the lightning, flashing from under heaven, lights up the 'under-heaven' - so will be the 'son of man' [in his day].
    Note: The 'under-heaven' may be the 'earth' - or is it 'the underworld' (hell)? Either way, it is 'lit up' by the 'flashing' - and this is to remind us of the 'son of man'. Incidentally hmera (day) is reminiscent of shmeron (today) which arises at Gn.4:14 - and may be shmeion (the sign for Cain at Gn.4:15).

    2 Corinthians:
    47N 11 13 oi gar toioutoi yeudapostoloi ergatai dolioi metaschmatizomenoi eis apostolous cristou
    47N 11 13 For such as these (are) false apostles, deceitful workers, transforming into apostles of Christ
    47N 11 14 kai ou qauma autos gar o satanas metaschmatizetai eis aggelon fwtos
    47N 11 14 And no wonder, for satan himself is transformed into an angel of light

  2. Ascending & Descending
    43N 1 51 kai legei autw amhn amhn legw umin oyesqe ton ouranon anewgota kai tous aggelous tou qeou anabainontas kai katabainontas epi ton uion tou anqrwpou
    43N 1 51 And he said to him "Truly, truly, I say to you, you will see heaven opened and the 'angels of god' ascending and descending upon the 'son of man' ".
    Note: This verse forms a clear reference to Jacob's dream of 'a ladder (klimax) whose head (kefalh) reached up to heaven' [Gn.28:12]. But how interesting! Now you can see kain (Cain) in the word katabainontas - and satanan (satan) in the word anabainontas. Are these the 'angels of god'? Was this then intentional on the part of the authors?

    Here are some common words having the ariqmos (number value) = 161.
  3. Raised Up
    48N 3 13 cristos hmas exhgorasen ek ths kataras tou nomou genomenos uper hmwn katara oti gegraptai epikataratos pas o kremamenos epi xulou
    48N 3 13 Christ bought us off from the curse of the law, he becoming a curse upon us. Because it is written, "Cursed is everyone who hangs upon a tree" [ Dt.21:23 ]
    Note: Formerly the (Mosaic) law was a curse upon us. Now 'Christ' is a curse upon us.

    43N 3 14 kai kaqws mwushs uywsen ton ofin en th erhmw outws uywqhnai dei ton uion tou anqrwpou
    43N 3 14 And just as Moses raised up the serpent in the desert, so the 'son of man' must be lifted up
    Note: The 'son of man' is here likened to the 'bronze serpent' - a 'token of evil', here an object of idolatry.

    The reference is to Nb.21:4-9 (also Ws.16:5-7). Here is the story from the 'Book of Numbers' (LXX):

    04O 21 4 kai aparantes ex wr tou orous odon epi qalassan eruqran periekuklwsan ghn edwm kai wligoyuchsen o laos en th odw
    04O 21 4 They journeyed from Mount Hor by the way to the Red Sea, to encircle the land of Edom : and people had little soul on the way.
    Note: Red Sea/red stew - & Edom. This must refer to Esau [see Gn.25:30].

    04O 21 5 kai katelalei o laos pros ton qeon kai kata mwush legontes ina ti exhgages hmas ex aiguptou apokteinai hmas en th erhmw oti ouk estin artos oude udwr h de yuch hmwn proswcqisen en tw artw tw diakenw
    04O 21 5 And the people spoke against God and against Moses, saying "For what have you brought us out of Egypt to kill us in the desert? For there is not bread nor water - and our soul is displeased with space-filled bread".
    Note: Did you see kain (Cain) within the word for 'to kill' - and repeated within their 'space-filled' bread (a reference to the manna) ? And did you see 3 'x's in the last 2 verses? The 'number of the beast' is defined at Rv.13:18.

    04O 21 6 kai apesteilen kurios eis ton laon tous ofeis tous qanatountas kai edaknon ton laon kai apeqanen laos polus twn uiwn israhl
    04O 21 6 And 'the lord' sent amongst the people death-dealing serpents - and they bit the people. And many people died amongst the sons of Israel.
    Note: Do you see the word satanas (satan) concealed here - written backwards within the phrase 'tous qanatountas' (death-dealing)?

    04O 21 7 kai paragenomenos o laos pros mwushn elegon oti hmartomen oti katelalhsamen kata tou kuriou kai kata sou euxai oun pros kurion kai afeletw af' hmwn ton ofin kai huxato mwushs pros kurion peri tou laou
    04O 21 7 And the people, coming to Moses, said "Because we have sinned, because we have spoken against 'the lord' and against you, then pray to 'the lord' that he take away from us the serpent". And Moses prayed to 'the lord' about the people.

    04O 21 8 kai eipen kurios pros mwushn poihson seautw ofin kai qes auton epi shmeiou kai estai ean dakh ofis anqrwpon pas o dedhgmenos idwn auton zhsetai
    04O 21 8 And 'the lord' said to Moses "Make yourself a serpent, and set it on a signpost - and it shall be that if a serpent bites a man, each who is bitten, seeing it, shall live".

    04O 21 9 kai epoihsen mwushs ofin calkoun kai esthsen auton epi shmeiou kai egeneto otan edaknen ofis anqrwpon kai epebleyen epi ton ofin ton calkoun kai ezh
    04O 21 9 And Moses made a bronze serpent and set it on a signpost. And it happened, when a serpent bit a man, that he looked upon the bronze serpent - and it was living!
    Note: So beware of serpents - of any kind - whether bronze ones or living ones!

    43N 8 28 eipen oun [autois] o ihsous otan uywshte ton uion tou anqrwpou tote gnwsesqe oti egw eimi kai ap emautou poiw ouden alla kaqws edidaxen me o pathr tauta lalw
    43N 8 28 Therefore Jesus said [to them] "When you have lifted up the 'son of man', then will you know that I AM - and that from myself I do nothing, but as the father taught me, I say these things".
    Note: egw eimi is first uttered (as 'eimi egw') by Cain (Gn.4:9).

    43N 12 31 nun krisis estin tou kosmou toutou nun o arcwn tou kosmou toutou ekblhqhsetai exw
    43N 12 31 Now is the judgment of this world. Now the 'prince of this world' will be thrown out (alt: exposed to die) outside.
    Note: The 'prince of this world' is surely satan : he will be 'thrown out outside'.

    43N 12 32 kagw ean uywqw ek ths ghs pantas elkusw pros emauton
    43N 12 32 And, if I am lifted up from the earth, I will attract everyone to myself."
    Note: This looks like exhibitionism?

    43N 12 33 touto de elegen shmainwn poiw qanatw hmellen apoqnhskein
    43N 12 33 And he said this - signifying by what kind of death he was about to die.

    43N 12 34 apekriqh oun autw o oclos hmeis hkousamen ek tou nomou oti o cristos menei eis ton aiwna kai pws legeis su oti dei uywqhnai ton uion tou anqrwpou tis estin outos o uios tou anqrwpou
    43N 12 34 Then the crowd answered him, "We have heard out of the law that the Christ remains for ever. How do you say that the 'son of man' must be lifted up? Who is this, the 'son of man'?"
    Note: So who was it?

  4. Foxes
    40N 8 20 kai legei autw o ihsous ai alwpekes fwleous ecousin kai ta peteina tou ouranou kataskhnwseis o de uios tou anqrwpou ouk ecei pou thn kefalhn klinh
    40N 8 20 And Jesus said to him "The foxes have lairs - and the birds of heaven have nests - but the 'son of man' has nowhere he may lay down the head".
    Notes: These observations apply also to Lk.9:58 (almost identical to Mt.8:20).
  5. Glory:
    The Greek word for 'glory' is doxa. Repeated three times, it supplies the three x's which very likely determine the possibility of finding in anagrammatic dispersion the 'number of the beast' ( = 666 as defined at Rv.13:18). Here is just one example from the gospel of John (has the author deliberately made it rather obvious ?) :

    43N 13 31 ote oun exhlqen legei ihsous nun edoxasqh o uios tou anqrwpou kai o qeos edoxasqh en autw
    43N 13 31 When he had gone out, Jesus said "Now the 'son of man' is glorified, and god is glorified in him.

    43N 13 32 [ei o qeos edoxasqh en autw] kai o qeos doxasei auton en autw kai euqus doxasei auton
    43N 13 32 [If God is glorified in him] God will also glorify him in himself, and he will glorify him immediately".
    Note: The second verse of this extraordinary tautological sequence supplies the 'seedcorn' for exakosioi exhkonta ex ('six hundred and sixty six'). The first verse supplies it again - but for one character 'k' (and even this may be supplied from the foregoing verse 13:30).

  6. Speaking against the 'son of man':
    40N 12 32 kai os ean eiph logon kata tou uiou tou anqrwpou afeqhsetai autw os d an eiph kata tou pneumatos tou agiou ouk afeqhsetai autw oute en toutw tw aiwni oute en tw mellonti
    40N 12 32 And whoever says a speech [alt: a 'logos'] against the 'son of man', it will be forgiven him. But whoever speaks against the 'holy spirit', it will not be forgiven him - neither in this age nor in that to come.
    Note: This opinion is repeated (with minor variation) at Lk.12:10. It would seem that speaking against the 'son of man' is permitted. Perhaps it is just as well. But the 'holy spirit' is a different matter ?

  7. 'Lord Sabaoth'?:
    Isaiah 6 (see also Chapter 5, Section 5.4):
    23O 6 5 kai eipa w talaV egw oti katanenugmai oti anqrwpoV wn kai akaqarta ceilh ecwn en mesw laou akaqarta ceilh econtoV egw oikw kai ton basilea kurion sabawq eidon toiV ofqalmoiV mou
    23O 6 5 Then said I "Oh, I am wretched - because I have been stupefied. Because of being a man and having unclean lips - in the midst of a people having unclean lips". I was there - and the king 'lord sabaoth' I saw with my (own) eyes.

    40N 12 8 kurios gar estin tou sabbatou o uios tou anqrwpou
    40N 12 8 For the 'son of man' is 'lord' of the sabbath.
    41N 2 28 wste kurios estin o uios tou anqrwpou kai tou sabbatou
    41N 2 28 Therefore the son of man is 'lord' also of the sabbath.
    42N 6 5 kai elegen autois kurios estin tou sabbatou o uios tou anqrwpou
    42N 6 5 He said to them, "The 'son of man' is 'lord' of the sabbath".

  8. The 'sign' of the 'son of man' ?:
    40N 24 30 kai tote fanhsetai to shmeion tou uiou tou anqrwpou en ouranw kai tote koyontai pasai ai fulai ths ghs kai oyontai ton uion tou anqrwpou ercomenon epi twn nefelwn tou ouranou meta dunamews kai doxhs pollhs
    40N 24 30 And then the sign of the 'son of man' will appear within heaven. And then all the tribes of the earth will mourn - and they will see the 'son of man' coming upon the clouds of heaven with power and great glory
    Note: Reading carefully for the literal sense, it looks as though the digram 'nw' - or its reverse 'wn' - could be what the authors know as 'the sign of the son of man'.

    42N 11 30 kaqws gar egeneto iwnas tois nineuitais shmeion outws estai kai o uios tou anqrwpou th genea tauth
    42N 11 30 For just as Jonah became for the Ninevites a sign, so will be also the 'son of man' for this generation.
    Note: This verse perhaps confirms it? And iwna (Jonah, in Hebrew a dove) is clearly associated with iwannhs (John the Baptist).

    Exodus: Remember the YHWH tetragram? Is the 'sign' of the 'son of man' related to the 'sign' of the 'lord sabaoth'?
    02O 3 14 kai eipen o qeos pros mwushn egw eimi o wn kai eipen outws ereis tois uiois israhl o wn apestalken me pros umas
    02O 3 14 And said god to Moses, "I am the One Being". And he said, "Thus you shall say to the children of Israel : The One Being has sent me to you".

    This may have something to do with what we can 'read', 'recognise', and so 'know' ?
    44N 8 30 prosdramwn de o filippos hkousen autou anaginwskontos hsaian ton profhthn kai eipen ara ge ginwskeis a anaginwskeis
    44N 8 30 But, running up, Philip heard him reading Isaiah the prophet - and he said, "I wonder whether you know what you are reading?"

    1 Corinthians (1Cor 13:12 gives KJV's 'through a glass darkly'):
    46N 8 2 ei tis dokei egnwkenai ti oupw egnw kaqws dei gnwnai
    46N 8 2 If anyone thinks that he has known anything, he does not yet know as he ought to know.
    46N 8 3 ei de tis agapa ton qeon outos egnwstai up autou
    46N 8 3 But if anyone loves God, this has been known by him.

    46N 13 12 blepomen gar arti di esoptrou en ainigmati tote de proswpon pros proswpon arti ginwskw ek merous tote de epignwsomai kaqws kai epegnwsqhn
    46N 13 12 For we see just now through a mirror within a riddle - but then face to face. Just now I know from parts - but then I shall recognise just as also I was recognised.

  9. 'Right hand of Power':
    40N 26 64 legei autw o ihsous su eipas plhn legw umin ap arti oyesqe ton uion tou anqrwpou kaqhmenon ek dexiwn ths dunamews kai ercomenon epi twn nefelwn tou ouranou
    40N 26 64 Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the 'son of man' sitting at the right hand of 'power' and coming upon the clouds of heaven".

    41N 14 62 o de ihsous eipen egw eimi kai oyesqe ton uion tou anqrwpou ek dexiwn kaqhmenon ths dunamews kai ercomenon meta twn nefelwn tou ouranou
    41N 14 62 Jesus said, "I AM. You will see the 'son of man' sitting at the right hand of 'power' and coming with the clouds of heaven".

    42N 22 69 apo tou nun de estai o uios tou anqrwpou kaqhmenos ek dexiwn ths dunamews tou qeou
    42N 22 69 "From now on, the 'son of man' will be seated at the right hand of the 'power' of God".

    Note: Perhaps the digrams 'wn' and 'ws' are connected with the 'son of man'?

    40N 27 49 oi de loipoi elegon afes idwmen ei ercetai hlias swswn auton
    40N 27 49 The rest said, "Let him be. Let us see whether Elijah comes saving him."

7.5 Cain : 'I will be hidden from your Face'
01O 4 14 ei ekballeis me shmeron apo proswpou ths ghs kai apo tou proswpou sou krubhsomai kai esomai stenwn kai tremwn epi ths ghs kai estai pas o euriskwn me apoktenei me
01O 4 14 If you throw me out today from the face of the earth, I will also be hidden from your face. I shall be contracting [alt: sighing] and shivering upon the earth and it shall be that each one finding me will kill me."

01O 4 15 kai eipen autw kurios o qeos ouc outws pas o apokteinas kain epta ekdikoumena paralusei kai eqeto kurios o qeos shmeion tw kain tou mh anelein auton panta ton euriskonta auton
01O 4 15 And the lord God said to him, "Not so : whoever kills Cain will set free seven vengeances" And the lord God established a sign for Cain, so that everyone finding him should not raise him up [alt: get rid of him; hang him]

Now here are the three explicit references to Cain in the 'New Testament':
58N 11 4 pistei pleiona qusian abel para kain proshnegken tw qew di hs emarturhqh einai dikaios marturountos epi tois dwrois autou tou qeou kai di auths apoqanwn eti lalei
58N 11 4 By faith, Abel offered to God more of a sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts. And through it he, being dead, still speaks.

1 John:
62N 3 11 oti auth estin h aggelia hn hkousate ap archs ina agapwmen allhlous
62N 3 11 For this is the message which you heard from the beginning : that we should love one another
62N 3 12 ou kaqws kain ek tou ponhrou hn kai esfaxen ton adelfon autou kai carin tinos esfaxen auton oti ta erga autou ponhra hn ta de tou adelfou autou dikaia
62N 3 12 Not like Cain (who) was of the evil one and killed his brother. And for what grace did he kill him? Because his works were evil - but his brother`s righteous.
Note: I suspect that the word 'carin' ('grace' : acc. sg.) could be maintained as quasi-homophonic with 'kain' (Cain). So take care when 'grace' is mentioned [eg. Jn.1:16] !

65N 1 11 ouai autois oti th odw tou kain eporeuqhsan kai th planh tou balaam misqou execuqhsan kai th antilogia tou kore apwlonto
65N 1 11 Woe to them! For they went in the way of Cain and ran greedily in the deception of Balaam for reward - and perished in the contradiction of Kore.

Here are some potential anagram source words for 'kain' (Cain):

Another point of interest is this. In the 'Koine Greek' of the 'New Testament' there are two words used for the adjective 'new':

You may like to treat with circumspection those things which are said to be 'kainos' ('new'). So what about 'h kainh diaqhkh' (the New Testament) [Lk.22:20; 1Cor.11:25].

Incidentally, the word 'anastas' appears 36 times in the NT canon - and extensions such as 'anastasis' (resurrection) a further 45 times. But 'anastas' is a single-word anagram for 'satanas' (satan), an association which it could be most unwise to overlook :

Now here is a table listing where in the four gospels the literal character string 'kain' ('Cain') can be found 'embedded' within other words.

Matthew Mark Luke John
9:17 <new skins> 1:27 <new teaching> 3:36 <of Cainam> 10:22 <Feast of the Renewal>
13:52 <new treasure> 2:21 <new cloth> 3:37 <of Cainam> 13:34 <new commandment>
26:29 <I drink with you anew> 2:22 <new skins> 5:36 (x3) <new garment; new patch> 19:41 <new tomb>
27:60 <new tomb> 14:25 <I drink anew> 5:38 <new skins>
16:17 <new tongues> 22:20 <new covenant>

Table 2A : '..kain..' in the 4 gospels

And here is a table listing where in the four gospels the character string 'kain' ('Cain') can be found simply by overlooking the natural space between words. This is far from being foolish or unimportant - for in antiquity it was the normal practice to copy out the texts in upper case characters and with no spaces between the words. In the whole NT canon there are 26 instances of the phrase 'kai nun' ( which translates 'and now'). Of these, 6 are in the gospel of John (but none in the three synoptics).

Matthew Mark Luke John
4:2 (x2) <He fasted 40 days & 40 nights 14:51 <& a certain young man> 5:17 <& teachers of the law> 4:18 <& now the one you have>
4:13 <Zaboulon & Nephthalim> 9:1 <& sicknesses> 4:23 <the hour comes - & now is>
10:35 <& the bride against> 12:53 <& the bride against> 5:25 <the hour comes - & now is>
11:5 <& the dead> 13:29 <from north & south> 9:11 (x2) <& wash - & I washed>
18:7 <day & night> 10:9 <& will find pasture>
11:22 <& now I know>
12:40 <& perceive with the heart>
14:29 <& now I have told you>
17:5 <& now glorify me>
19:39 <& Nicodemos>
21:2 <& Nathanael>

Table 2B : 'kai_n' in the 4 gospels

And finally, look at this (referring to Jesus, in the gospel of Mark) :

41N 7 23 panta tauta ta ponhra eswqen ekporeuetai kai koinoi ton anqrwpon
41N 7 23 "All these wicked things proceed from WITHIN - and they defile the person"

41N 7 24 ekeiqen de anastas aphlqen eis ta oria turou kai eiselqwn eis oikian oudena hqelen gnwnai kai ouk hdunhqh laqein
41N 7 24 And from there, rising up, he went away into the edges of Tyre [alt: of a cheese]. And entering into a house, he wished no one to know. He was not even able to escape detection.

This is a prime example of a 'gnostic' statement. As implied by the phrase 'he was not even able to escape detection', it is easy to resolve. The underlying identity of Jesus is here fully exposed to the gaze of the reader.

Look :
'anastas' (rising up; resurrecting) is a complete anagram source for 'satanas' (satan). Who could miss that - especially if they were accustomed to reading from R->L (eg. in Hebrew or in Arabic) ?

The house [ oikian ] into which he entered is an anagram source for 'kain' (Cain). Jesus (who is Cain) has 'entered into the house'. But look WITHIN - and immediately you find him there. Do you follow ? This particular example of a name concealed as a partial anagram is not original here. It is clearly deployed at LXX Gn.25:27 where Jacob, identified with the attributes of the serpent as 'formless' [Gn.25:27] and 'smooth' [Gn.27:11], is yoked with Cain in just the same way as at Mk.7:24 : '... iakwb de hn anqrwpoV aplastoV oikwn oikian ' (... but Jacob was a formless person dwelling in a house). Esau by contrast is 'hairy' - and good [Gn.25:25].

And then 'he wished no one to know' - for [in conformity with Gn.4:14] Cain seeks always to go 'hidden from your face'. Yes, 'gnwnai' (to know) is the infinitive of the 'gnostic' verb 'gignwskw' (I learn to know). And it is you (the reader) who is the one to learn.

But this little piece of gnostic coding is highly transparent. Accordingly 'he was not even able to escape detection'. For which reader could fail to notice a person concealed behind such a shallow disguise ?

It is also significant that the 'house' which Jesus is here said to 'enter' is located at "the edges of Tyre". In his text titled 'On Paradise', Ambrose of Milan [333-397 CE] says : "We maintain that the Prince of Tyre stands for the Devil". Here I reproduce the scriptural source he discusses - which surely evokes not only the serpent from the 'Paradise of God' but also the 'seed' (or offspring) of the serpent . Evidently this 'seed' is firstly Cain himself - and then later 'Jesus the Nazarene', the one destined "to be slain by the uncircumcised" [for at Gn.4:14 the author has Cain predict his own demise - and the gospel authors then write their own narrative such that this prediction for Cain is precisely fulfilled as the demise of Jesus] :

LXX Ezekiel :
26O 28 1 kai egeneto logoV kuriou proV me legwn
26O 28 1 And a message [alt: a 'logos'] of a lord occurred to me, saying :
26O 28 2 kai su uie anqrwpou eipon tw arconti turou tade legei kurioV anq' wn uywqh sou h kardia kai eipaV qeoV eimi egw katoikian qeou katwkhka en kardia qalasshV su de ei anqrwpoV kai ou qeoV kai edwkaV thn kardian sou wV kardian qeou
26O 28 2 And you, son of man, say to the Prince of Tyre : "Thus says a lord : Because your heart was raised up, you even said : 'A god AM I : I have settled down in the dwelling of a god, in the heart of (the) sea'. But you are a person and not a god - though you gave your heart like the heart of a god
26O 28 3 mh sofwteroV ei su tou danihl sofoi ouk epaideusan se th episthmh autwn ...
26O 28 3 You are surely not wiser than Daniel ? The wise did not educate you in their branch of learning ..."
26O 28 9 mh legwn ereiV qeoV eimi egw enwpion twn anairountwn se su de ei anqrwpoV kai ou qeoV en plhqei
26O 28 9 Saying, you surely will not say : 'A god AM I' before those raising you up ? For you are a person - and not in full extent a god.
26O 28 10 aperitmhtwn apolh en cersin allotriwn oti egw elalhsa legei kurioV
26O 28 10 By the uncircumcised you shall be slain - in (the) hands of others. For I uttered (it), says a lord.
26O 28 11 kai egeneto logoV kuriou proV me legwn
26O 28 11 And a message [alt: a 'logos'] of a lord occurred to me, saying :
26O 28 12 uie anqrwpou labe qrhnon epi ton arconta turou kai eipon autw tade legei kurioV kurioV su aposfragisma omoiwsewV kai stefanoV kallouV
26O 28 12 Son of man, take a lamentation about the Prince of Tyre - and say to him : "Thus says a lord : You (are) a lord - a seal of resemblance and a beautiful crown.
26O 28 13 en th trufh tou paradeisou tou qeou egenhqhV pan liqon crhston endedesai sardion kai topazion kai smaragdon kai anqraka kai sapfeiron kai iaspin kai argurion kai crusion kai ligurion kai acathn kai amequston kai crusoliqon kai bhrullion kai onucion kai crusiou eneplhsaV touV qhsaurouV sou kai taV apoqhkaV sou en soi af' hV hmeraV ektisqhV su
26O 28 13 In the delight of the Paradise of God you became each useful stone, you have been bound (as) cornelian and topaz and emerald and coal and sapphire and jasper and silver and gold and ligurion and agate and amethyst and goldstone and beryl and onyx. And you filled your treasuries with gold, and your stores within you - from the day you were created".

The above text evokes the passages at 2Th.2:1-12 - and at Gn.2:10-14. And it reveals the sinister import of the passage at Mk.4:1 - where Jesus is described as 'embarking in a boat to be seated in the sea'.

Cain is the creature of the light, of the day [Gn.1:5, 4:3, 4:14] - and he is evil. In this passage we hear repeated the phrase 'eimi egw' ( AM I ), the words first spoken by Cain himself in the narrative at Gn.4:9 (see Section 7.6 : Ego Eimi below).

Notice also [Ac.19:9] that when "some spoke evil of the way before the crowd", Paul's response was to "separate the disciples, reasoning every day in the school of Tyrannus". The pun is easy to grasp - for, following his impressive 'conversion', Paul himself operates as the deluded prophet of the ultimate Tyrant, the ubiquitous scriptural 'serpent' !

7.6 Ego Eimi
The first use in scripture of the phrase 'eimi egw' (AM I) - or 'egw eimi' (I AM) - is by Cain at Gn.4:9 when he says :
'ou ginwskw mh fulax tou adelfou mou eimi egw' : 'I do not know : AM I my brother's keeper ?'.

The second occurrence is at Gn.17:1 - where 'the lord' appears to Abram and says :
'egw eimi o qeos sou' : 'I AM your god'.

Then at Jn.8:58 we have this riddle tossed at us :

43N 8 58 eipen autois ihsous amhn amhn legw umin prin abraam genesqai egw eimi
43N 8 58 Jesus said to them "Truly, truly, I tell you - before Abraham was born, I AM".

Now there is only one instance of the 'I AM' saying which arises in the OT texts 'before Abraham was born' - and this is the one at Gn.4:9 where it is Cain (explicitly) who speaks. In other words, the significance of this Johannine riddle appears to be that the timeline restriction 'before Abraham was born' serves here to exclude all of the 'I AM' sayings apart from the first - for which the speaker is explicitly Cain. So, by writing this, the author of the gospel of John has Jesus associating himself with - or identifying himself as - Cain - for (like YHWH before him) Jesus borrows Cain's turn of phrase.

By extension from this first instance, the 'I AM' saying may be a verbal 'trade mark' universally assigned by the writers of scripture to Cain. Here are four tables listing the instances of these sayings in both the LXX (OT) and the GNT. For each instance, the text indicates the immediate identity of the person using the phrase. But the reader may consider whether in every case the immediate identity may be merely an alias for Cain.

Genesis Leviticus
4:9 <Cain> 11:44 <YHWH>
24:24 <Rebecca> 11:45 <YHWH>
50:19 <Joseph>

Table 3A : 'eimi egw' in the LXX Pentateuch

Genesis Exodus Leviticus Leviticus (cont) Deuteronomy
17:1 <YHWH> 3:6 <YHWH> 11:44 <YHWH> 19:34 <YHWH> 5:9 <Moses for YHWH>
23:4 <Abraham> 3:14 <'god' = 'YHWH'> 11:45 <YHWH> 19:36 <YHWH> 31:2 <Moses>
24:34 <Abraham's servant> 4:10 <Moses> 19:10 <YHWH> 19:37 <YHWH> 32:39 <Moses for YHWH>
26:24 <YHWH> 7:5 <YHWH> 19:12 <YHWH> 21:23 <YHWH>
27:32 <Esau : Isaac trembles> 8:18 <YHWH> 19:14 <YHWH> 22:30 <YHWH>
30:2 <Jacob> 14:4 <YHWH> 19:16 <YHWH> 24:22 <YHWH>
31:13 <angel of god> 14:18 <YHWH> 19:18 <YHWH> 25:17 <YHWH>
31:38 <Jacob> 20:2 <YHWH> 19:25 <YHWH> 26:1 <YHWH>
31:41 <Jacob> 29:46 <YHWH> 19:28 <YHWH> 26:2 <YHWH>
45:3 <Joseph> 19:30 <YHWH> 26:13 <YHWH>
45:4 <Joseph> 19:31 <YHWH> 26:44 <YHWH>
46:3 <'god'> 19:32 <YHWH> 26:45 <YHWH>

Table 3B : 'egw eimi' in the LXX Pentateuch

3:28 <not John Baptist>
7:34 <Jesus>
7:36 <Jesus>
12:26 <Jesus>
14:3 <Jesus>
17:24 <Jesus>
18:37 <Jesus>

Table 4A : 'eimi egw' in the 4 Gospels

Matthew Mark Luke John John (cont)
14:27 <Jesus> 6:50 <Jesus> 1:19 <angel Gabriel> 4:26 <Jesus> 10:7 <Jesus>
22:32 <YHWH 13:6 <Jesus> 21:8 <Jesus> 6:20 <Jesus> 10:9 <Jesus>
24:5 <Jesus> 14:62 <Jesus> 22:70 <Jesus> 6:35 <Jesus> 10:11 <Jesus>
26:22 <? each of 12> 24:39 <Jesus resurrected> 6:41 <Jesus> 10:14 <Jesus>
26:25 <? Judas Iscariot> 6:48 <Jesus> 11:25 <Jesus : Anastasis!>
28:20 <Jesus resurrected> 6:51 <Jesus> 13:19 <Jesus>
8:12 <Jesus> 14:6 <Jesus>
8:18 <Jesus> 15:1 <Jesus>
8:24 <Jesus> 15:5 <Jesus>
8:28 <Jesus> 18:5 <Jesus>
8:58 <Jesus> 18:6 <Jesus>
9:9 <Jesus?> 18:8 <Jesus>

Table 4B : 'egw eimi' in the 4 Gospels

Addendum at 06 Mar 2004 :

I now consider the above explanation is almost certainly correct. The 'I AM' saying of Jesus is intended by the gospel authors to identify the speaker as Cain (who is said to be 'from the evil one' [1 Jn.3:12]). And quite certainly Cain is the first-born 'son of man' [Gn.4:1].

But now I shall try to explain something which even I missed when first I examined this vital scriptural 'clue'. Cain (who is evil) speaks only twice [Gn.4:9; Gn.4:13-14]. His exchange is not with the 'lord god' (the evil impostor) but with 'God' (the good God of the 'darkness' at Gn.1:1-2). And it is essential we hear what Cain says - or we may get into really big trouble later on (for see what is said at Jn.8:43-4 about "those who cannot hear").

Look at these three verses from Genesis Chapter 4 :

01O 4 9 kai eipen o qeos pros kain pou estin abel o adelfos sou o de eipen ou ginwskw mh fulax tou adelfou mou eimi egw
01O 4 9 And God said to Cain "Where is Abel, your brother?" But he said, "I do not know. Surely I AM not my brother`s guardian ?"

01O 4 10 kai eipen o qeos ti epoihsas fwnh aimatos tou adelfou sou boa pros me ek ths ghs
01O 4 10 And God said "What did you do ? A voice of the blood of your brother shouts to me from the earth
01O 4 11 kai nun epikataratos su apo ths ghs h ecanen to stoma auths dexasqai to aima tou adelfou sou ek ths ceiros sou ...
01O 4 11 And now you are cursed from the earth, which 'opened its mouth' to receive the blood of your brother from your hand ...

The above is clearly a 'gnostic' text - for it uses the 'gnostic' word 'ginwskw' (I learn to know). But Cain (who is evil) "does not know".

Then this is the question for you, the reader : "Do you 'know' (good) ? Or, like Cain, do you 'not know' (evil) ?".

Then listen carefully. "The voice of the blood of your brother shouts to me from the earth". Then we hear this theme repeated (serving only to emphasise its importance) : "... the earth" has "... opened its mouth to receive the blood ...".

Surely there is an 'aural association' riddle being delivered here ? If you can read in Greek, if you can pronounce the Greek, then see and hear the similarity between "eimi egw" [ I AM ] and "aima : h gh" [ blood : the earth ].

This is typical of how Greek scripture works - using partial anagrams and quasi-homophones to support what are held to be key associations.

Then recall Matthew 13:13-19. It is vital to notice what we are told - that the parables themselves are not the way to understand. Remarkably, the very opposite is indicated ...

40N 13 13 dia touto en parabolais autois lalw oti blepontes ou blepousin kai akouontes ouk akouousin oude suniousin
40N 13 13 Through this I speak to them in parables - so that seeing, they do not see - and hearing, they do not hear - nor do they understand
40N 13 14 kai anaplhroutai autois h profhteia hsaiou h legousa akoh akousete kai ou mh sunhte kai blepontes bleyete kai ou mh idhte
40N 13 14 And for them the prophecy of Isaiah is fulfilled which says "With hearing, you will hear, but not understand. And seeing, you will see, but not perceive
40N 13 15 epacunqh gar h kardia tou laou toutou kai tois wsin barews hkousan kai tous ofqalmous autwn ekammusan mhpote idwsin tois ofqalmois kai tois wsin akouswsin kai th kardia sunwsin kai epistreywsin kai iasomai autous
40N 13 15 For the heart of this people has grown fat : with their ears they heard heavily and they half-closed their eyes : lest they should perceive with the eyes and should hear with the ears and should understand with the heart : and they may turn and I may heal them" [see the 'blood' concealed there ?]
40N 13 16 umwn de makarioi oi ofqalmoi oti blepousin kai ta wta umwn oti akouousin
40N 13 16 "But for you, blessed (are) the eyes, for they do see - and your ears, for they do hear
40N 13 17 amhn gar legw umin oti polloi profhtai kai dikaioi epequmhsan idein a blepete kai ouk eidan kai akousai a akouete kai ouk hkousan
40N 13 17 For truly I say to you that many prophets and just ones wished to see the things which you see, and did not see - and to hear the things which you hear, and did not hear
40N 13 18 umeis oun akousate thn parabolhn tou speirantos
40N 13 18 "Hear, then, the parable of the farmer
40N 13 19 pantos akouontos ton logon ths basileias kai mh sunientos ercetai o ponhros kai arpazei to esparmenon en th kardia autou outos estin o para thn odon spareis
40N 13 19 For all (those) hearing the 'logos' of the kingdom and not understanding, the evil one comes and snatches away that which has been sown in his heart. This is the one sown by the roadside ...

So now, whenever you may hear that phrase ring out 'egw eimi' (I AM), let it recall for you "... the voice of the blood of your brother" which "... shouts to me from the ground". The speaker is Cain, the son of man. Not a doubt of it, this one is 'from the evil one' [1 Jn.3:12]).

So beware !

7.7 PostScript
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