AUTHENTIC CHRISTIANITY
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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)
...
Gn.11:5
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:
Luke:
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.
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 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 6 kai apesteilen
kurios eis ton laon tous ofeis tous qanatountas kai edaknon ton laon kai apeqanen laos polus twn uiwn
israhl 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 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 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 |
7.5 Cain : 'I will be hidden
from your Face'
Genesis:
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':
Hebrews:
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] !
Jude:
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
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] :
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
John |
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
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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