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]
Please note: Strict implementation of
HTML prohibits the display of 8-bit Greek characters from the 'Symbol' font, as
still used on this site to display unaccented Greek characters. Users of
Internet Explorer should expect no problems but users of Firefox 3.x may need
to install the 'Web Page Fixer +' add-on available
here before the Greek text will display as
If you find this
website to be of some interest
then you may also like to read:
Why Call Me God? : The Gospel Seen with a Single
Capabel Press in September 2009.
explains the ancient 'mystery' concealed behind the text of the gospels
the time they were first composed.
The riddles of
Greek scripture are soon unravelled to expose the devastating plot
must have been familiar to the Gnostic authors.
shows that the deeply challenging message of the gospels
is not what the
Christian churches say. It is something very different
explained in this groundbreaking book.
For details, please
ISBN: 978 0 9562057 0 4
Chapter 11 : The Witness of
John the Baptist
As the basis for my work I have used the
Nestlé-Aland 26th Edition Greek text. Copyright on this is reserved as
..... 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.
text is only available for NON-COMMERCIAL personal/scholarly and educational
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
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
Taken as a whole, the four gospels have been
constructed to 'give witness' to Jesus. But what witness do they give ? This is
a key question - and I suggest it does not receive the attention it merits. For
who would read a 'who-done-it' thriller and never expect to see the mystery
solved ? The noun 'musthrion' (a
mystery) appears 28 times in the GNT canon. The authors of scripture have
configured this 'mystery' for the reader to solve. For this it will be helpful
to read in the original language - which is Greek.
Then is it not amongst the greatest of tragedies that 1900 years after
the closure of this great work of spiritual literature the solution remains
known only to a few ? In writing this commentary it is my hope that the
solution may become more widely known - for it is a fascinating study.
Within the stories of the 'New Testament' certain of the characters are
conspicuous as personal witnesses. But the concept of 'yeudomarturia' (false witness) arises 8 times within the
three synoptic gospels. The authors are well aware of its power to mislead an
In certain respects these stories mirror real life. A witness may tell
the truth - or may not. A person who does not know the truth of a matter will
not transmit that truth. But a person deceived may in turn deceive others. And
no teacher can teach what he/she has not yet understood. Much like an
examination, scripture is a 'test' of interpretational logic - and a spiritual
'minefield'. Do not be dismayed. But remember one thing : you are not a god and
never will be. And take care how you go.
- Amongst the gospel witnesses, there is John 'the baptist' whose
witness forms the principal subject of this chapter. Then there is Simon who is
called 'stone'. And there is Martha whose name 'marqa'
(Martha) perhaps indicates the rôle she is to play as 'martuV' (a witness). Her name is also a full anagram of
'qamar' (Thamar), the woman who goes with Judah at Gn.38:6
seq. Much as he has done before to the woman at Jacob's well
[Jn.4:26], Jesus goes some way towards identifying himself [Jn.11:25] by
telling Martha :
eimi h anastasis kai h
- I AM the Resurrection and the
Not only does Jesus echo the phrase 'eimi egw' (AM I) first
uttered by Cain at Gn.4:9 - but you may notice that within the word 'anastasis'
(anastasis; resurrection) lies 'satanas' (satan; enemy). Yes, he lies there, concealing
the truth within a trivial anagram. For "he was a man-killer from the beginning
and ... he is a liar ..." [Jn.8:44].
Then (if you look) you will find that the first use in scripture
of the verb 'anisthmi' (I raise up;
I resurrect) refers again to Cain. It is at Gn.4:8 where we find Cain 'raised up' upon (and forthwith slaughtering) his brother
Abel [see also 1Jn.3:12] :
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
- 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 (was)
raised up upon Abel, his brother, and he
Notice the (gnostic) teaching on
anagrammatic association at
Lk.6:43 - 45 :
42N 6 43 ou gar estin dendron
kalon poioun karpon sapron
- oude palin dendron sapron
poioun karpon kalon
42N 6 43 For there is not a good tree making
- - nor again a corrupt tree making good fruit
42N 6 44 ekaston gar dendron
ek tou idiou karpou ginwsketai
- ou gar ex akanqwn sullegousin
- oude ek batou stafulhn
- 42N 6 44 For each tree becomes
known from its own fruit
- For not from thorns do they do pick figs
- - neither from a bramble bush do they gather a bunch of grapes.
42N 6 45 o agaqos anqrwpos ek
tou agaqou qhsaurou ths kardias proferei to agaqon kai o ponhros ek tou ponhrou
proferei to ponhron
- ... ek gar perisseumatos
kardias lalei to stoma autou
- 42N 6 45 The good person, out of the good thesaurus of the heart,
brings forth good - and the evil one, out of the evil, brings forth evil
- ... for out of the surplus of a heart, his mouth
Did you follow the example set out in the third verse ?
simple process of anagrammatic re-ordering,
The mouth [ stoma ] "speaks" from within
- ... the surplus [ perisseumatos ] of the heart
According to this principle, 'stoma' is amongst the so-called "fruits" of 'perisseumatos'. And this particular 'corrupt tree' can easily
spawn other fruit besides. Consider these simple examples :
=> 'sapros' (corrupt) - being fruit of the very kind cited in
the first verse above.
=> 'o speiras' (the one sowing at Mt.13:39) - whose 'number
value' = 666 (as defined at Rv.13:18).
Now surely there is 'corrupt
- But who may be the 'good person' referred to in the third verse above
? In Greek 'qhsauros' means a
'store-house'. But it means also a 'thesaurus' - a conjugate
lexicon, a book which lists associated words. And look, this is 'agaqos qhsauros' (a good thesaurus). Its
words are 'good words' :
'qhsauros' => 'hsau' (Esau).
At Gn.25:27 Esau is :
- ... anqrwpos eidws
- ... a person (who) knew how to hunt wild things
And perhaps you may be 'learning to know' how Esau's hunting was
- and what the quarry was.
- 42N 12 34 opou gar estin o
qhsauros umwn ekei kai h kardia umwn estai
- 42N 12 34 For where your thesaurus is, there too your heart will
So this is the principle
demonstrated here :
... that within
which are related
meaning, in function or in significance
are also related in
the way that
the words for them
sounded and/or spelled.
The texts appear to have
with this principle in mind.
See also Chapter 7 of this work, section 7.3.
- Reverting to the English language, a 'fig' is clearly the fruit of a 'figtree'. Who can deny it
And (as British children surely know) a tree which spawns 'conkers' must be a 'conkertree'. But adults
(with all their sophistication) know this
tree to be a 'horsechestnut'. So a 'conker'
must be some form of 'chestnut'). Is this not easy
to grasp ? Indeed, who can deny it ?
Then is it not plain that in scriptural Greek 'satanas' (satan; enemy) is amongst the
fruits of 'anastasis' (anastasis; resurrection) ? Indeed,
who can deny it ?
|Accordingly no good can come of
Inexorably this must be a thing of
SATAN , quintessentially
- And Martha has elicited a most significant self-identification from
Jesus - to whom (in the story) she is
- At Jn.11:27 we hear Martha's response :
43N 11 27 legei autw nai kurie egw pepisteuka oti su
ei o cristos o uios tou qeou o eis ton kosmon ercoomenos
- 43N 11 27 She says to him "Yes, lord. I have believed
that you are the Christ, the son of God, the one coming into the
But we may have some questions :
- Was that 'kain' (Cain)
concealed within her first two words ?
- Then Martha says 'pepisteuka' (I have believed). Why does she not say
'pisteuw' (I believe) ? Within the
gospel of John this verb in the perfect tense 'pepisteuka' is used
six times - and no other word conceals (as it
does) 'ippeus' (a horseman). It may
evoke 'yuchn zwsan kata genos
tetrapoda' (a living soul after a
four-footed kind : Gn.1:24) as well as the
horse of Sodom/Melchizedek, three times mentioned
- And was that 'cronos'
(Chronos; Kronos) coming into the world ? The Greek deity Kronos was Roman Saturn, 'the
sower', equipped with a sickle or scythe, god of the harvest, in
medieval times represented as the 'grim reaper' (see
- Who is 'the lord' addressed by Martha ?
Remember that 'perisseumatos' (the surplus) has a 'mouth'. What it
speaks is of some importance :
=> 'o speiras' (the one sowing)
But the 'ariqmos'
(number value) of 'o speiras'
= 666 [see Rv.13:18]
And at Mt.13:39 'o
speiras' is equated explicitly with 'o ecqros' (the
enemy) and with 'o
diabolos' (the devil).
So, as you might expect after reading the story of Gn.3, trees
and their respective fruits have a key role to play in the resolution of
the gospel 'mystery'. And to solve a 'mystery' of this calibre we may need to
address it with some considerable care.
CS Lewis was a fellow of Magdalen College, Oxford
- and subsequently Professor of Medieval and Renaissance Literature in the
University of Cambridge. Starting from an atheistic position, in 1929 he
embraced Christianity. He is well known for his subsequent 'Screwtape Letters'
- as for his children's story 'The Lion, The Witch, and the Wardrobe' (with its
several sequels). During the second world war he gave a series of talks
broadcast on British radio [the BBC]. Afterwards these were set in print under
the title 'Mere Christianity' [Ref.1]. There he tells how, in reading the 'New
Testament', he noticed that Dualism had a good deal in common with (what has
become) conventional Christianity. You may like to read his elegant summary. It
may be found at what he titles Book 2 : Chapter 2 : "The Invasion".
In it Lewis has gone along with the personification of the good and the
evil which we all experience in our lives. This is the method of the authors of
Judaeo-Christian scripture - and it penetrates their stories. But I do not feel
that Lewis has understood the mind of the scriptural authors aright : so in
what now follows I shall try to summarise what I now understand to be their
thesis, justifying my interpretation by reference to what they themselves
I invite you to evaluate the explanation for yourself. The process may
be likened to working on a jigsaw puzle.
The place to start may be the first verse of the book of 'Genesis' :
'en arch ...' = 'In a beginning
The authors postulate first a 'prime God',
'creator of Heaven and Earth' [Gn.1:1]. This 'God'
is himself wholly good - as is the 'Earth' he creates, 'invisible, unformed,
existing in darkness' [Gn.1:2]. We may perhaps
compare this primeval 'Earth' with the diffuse interstellar material known to
astrophysicists in our age as 'dark matter', the predominant mass of the
But next the authors invoke 'a spirit of a
god' [Gn.1:2]. "Let light
happen" (God allows it, but notice he does
not make it, nor bring it into being) - and 'light happened' [Gn.1:3].
Now either Newton or Einstein might have taken
an interest here ?
And here in action is that topic of the philospher, of the
physical chemist, and of the chemical engineer, the decrease in entropy
of the system as energy is expended - expended now to generate order and
structure within the cosmos.
And we learn from the prologue to the 'fourth gospel' that 'the
light is revealed within the darkness - but the darkness
did not comprehend it' [Jn.1:5]. For, in the 'gnostic' scheme
of things, this 'light' was evil. And
(understandably enough) anything evil was simply incomprehensible
to the prime God who himself was good. This 'God' has no notion of evil. He neither notices evil nor
He may be confronted with 'the light'. But, uncomprehending, he pays it
no attention [Gn.4:5]**.
** This verse in which '...
upon Cain and upon his sacrifices he [God] did not pay attention' is the first point in
scripture where it becomes suddenly and stunningly clear that the
light of Gn.1:3 and of Jn.1:5 is
configured in these texts as being altogether alien to the 'prime
For first '... God called the
light "day" ' [Gn.1:5].
And then '... it happened with (the) days that Cain
brought from the fruits of the earth a
sacrifice for the lord' [Gn.4:3].
Such 'fruits', growing with the
'cycle' of the 'days', are defined at Gn.1:11-12 : '... a grassy
plant spreading seed after its kind and variety - and a fruit-bearing tree
bearing fruit of which its seed (is) within it, according to (its) kind upon
the earth'. From these bread is derived - and
wine. And at Gn.1:29-30 we see prescribed for whom these 'fruits' will be food. As it would seem, 'the serpent' of Gn.3:1 is amongst those provided for
Now at Gn.1:4 we heard that 'God
saw the light as good'. At Gn.1:12 the
same is said of the 'fruits'.
But beware ! Such a statement does
not tell us that these things were good : for
this observer (pace Einstein) is himself
blind to everything evil. Accordingly he does not notice the
light - nor the fruits.
And now Cain brings his
'fruits of the earth' : and you guessed it
- God does not even notice. This is how it
- '... he [God] did not pay
attention. Cain was very annoyed - and his
face fell' [Gn.4:5].
Do you now appreciate how clever these authors are ? Surely this
is the structure which Augustine of Hippo is getting at when more than 1600
years ago he writes : '... decipiuntur, qui temere
legunt' (... they are deceived, those who read
hastily/carelessly) [De Doctrina Christiana; 2:6:7]. Was Augustine
not 'right on target' here ?
Now it should not be difficult to grasp that the term 'fruits of the earth' encompasses those (primary) foods
which grow only with the aid of this same light - for these plants, propagating by seed,
rely upon photosynthesis for their
Thus the logical loop is closed. So far at least, all the pieces
of the scriptural 'jigsaw puzzle' fit neatly into place. And 'the light' has been configured from the
outset as evil.
Besides, it is clear from Gn.4:3 that Cain's devotion is not to
'God' at all, but to 'the
lord', that androgynous 'person' created at Gn.1:27 - created (as we are
told) 'according to the image of a god' and
who (at Gn.1:28) is to 'lord it' over 'the
Now you may be surprised at what I am explaining here - for perhaps no
one has explained 'Genesis' to you quite like this before.
But if you will just follow the argument you may shortly hold in your
own hand the 'key of knowledge' [Lk.11:52]. This 'key' fits all the
Judaeo-Christian scriptures. Actually it could be better likened to a template
- for it permits you to distinguish who and what is 'good' from who and what is 'evil' in all the subsequent texts of scripture.
And (provided you read the primary texts in Greek) everything written should
now make perfect sense.
"A good theory, therefore, is one in which a minimum number
of postulates is required to account for the physical evidence. This sparseness
of postulates, a feature of all Einstein's work, was what made his work so
difficult for colleagues to comprehend, let alone
Microsoft 'Encarta' : "Einstein,
Albert" : (c) 1994 Funk and Wagnalls Corp.
The doctrine on the Trinity was hard wrought in the fourth
century CE. But perhaps those involved might have spared themselves the
trouble. In Paradise there were two trees identified - and it looks as though
these persons were barking up the wrong one. For if I am not mistaken the
'tree for knowing the knowledge of good and evil' [Gn.2:9] is the
'river with four branches' [Gn.2:10-14]. Unlike the 'tree of life in
the midst of Paradise' (from which Eve has Adam eat), this 'tree' is not a
plant at all. And, being comprised from the 'waters
above' [Gn.1:7], it is good.
Thus it is fit for the baptism administered by John
Now - in this curiously arcane and disconcerting scheme which forms the
basis of the scriptural 'syllabus' - this was next configured as
our bad fortune : that this 'logos', this 'light', this 'one in all his
glory', was to be 'creator of the
cosmos' [Gn.1:3 -> 2:1], creator of the whole physical world of
light, of order
(this is where the genome-like 'logos' fits
in), of photosynthesis, and of life [Jn.1:3-4], creator of the world in which
we live "today" [Gn.4:14]
( for remember that at Gn.1:5 "God called the light 'day' ").
Accordingly we are his 'subjects' - up until the moment we
may succeed in 'recognising' him. Only then are we freed from his malign
influence and may escape it. And, yes, this world is configured
as the domain of 'satan'
[Hebr: enemy] - the
co-eternal enemy of 'God'. For he is
'deceiver of the whole world' [Rv.12:9], participant in, but deceiver of,
the very world he has himself created [Jn.1:9-11]. And this is the core
of his 'deception' - that he impersonates the prime 'God' [Is.44:1-8]. It is a wholesale deception -
for he is not 'God' ... but only
'a god' (and that said, he is 'a god' now dismissed from the presence of
'God', 'thrown down into the
earth' [Rv.12:9] ).
Exactly this is stated in the third clause at Jn.1:1 "kai qeos hn o
logos" (and the 'logos' was a
god). But because Latin provides no direct article, translations
to Latin then fail to distinguish 'a
god' from '(the)
God'. As a result, few 'Latins' have been able to distinguish
'good' from 'evil' - and those who inherit the
tradition from Rome tend to have the same problem. But I readily acknowledge
that in their recent Bibles [Ref.2], the Jehovah's Witnesses have now
got the translation to English correct at Jn.1:1 (and I congratulate them on
this - though I fancy they have other things still to learn).
This is gnostic dualism - the basis of all we know as
Judaeo-Christian 'scripture'. But if we look at history we see that what became
established as the conventional 'Christian church' was the very 'tendency'
which never understood these ideas correctly and, taking political power,
extinguished them before the end of the fourth century CE. But although many of
the gnostic writings appear to have been destroyed, the canon of scripture
remained pretty much intact. It is blatantly gnostic from cover to
cover. But, irony of ironies, the church still seeks to deny
this. One of my former teachers (of European history), later to be a public
school headmaster, recently averred for my benefit that "gnosticism has always
been seen as a profound threat to the Revelation of Christ". I am confident
that no one who understood what the gnostic tradition was could ever make such
Whether the personification of good and evil has any basis in reality is
of course debatable. Myself I do not think so. But the point is that this
dualism penetrates the stories of scripture - which then cannot be understood
without entertaining the personification involved. Thus we have 'God' who is
good - and then (in Hebrew) SaTaN), the
'enemy', the 'logos', the 'light', the 'fallen angel' - who is evil, a liar,
and does not stop short of 'appearing in glory', representing that he himself
is 'prime God' [2Th.2:3-4].
- Jn. 3:19 :
- 43N 3 19 auth de estin h krisis
oti to fws elhluqen eis ton kosmon kai hgaphsan oi
anqrwpoi mallon to skotos h to fws
hn gar autwn ponhra ta erga
- 43N 3 19 But this is the judgment, that the light came into the world. And people loved better the
darkness than the light (for it was
for them 'the wicked works').
Yes, the light was
evil - and its 'works'.
As I hope I have shown, it is easy to trace the origins of this dualism
in the early chapters of the book of 'Genesis' and in the Prologue of the
Fourth Gospel. But it is an intentionally confusing world which is configured
there. So when we look at the 'New Testament' scriptures we need to be very
much on our guard - and it is my concern that many of us are 'innocents abroad'
in this respect. Even CS Lewis does not appear to have understood scripture
fully - for had he done so he must surely have rejected the doctrine of
conventional Christianity. But then I myself was more than 54 years old before
I understood it. And for at least 1700 years the established
church has been denying this truth with a rigour which must be
seen to be believed !
How amazing is that ? Truly this
SaTaN goes hidden from your face [Gn.4:14]
- actually assisted at every turn by the leaders and the people of his
'assembly', by "those who say they are Judaeans - and are not",
the "synagogue of satan" [Rv.2:9;
Understand, then, that these texts of scripture are not what at
first sight they seem to be. In a spiritual sense they are dangerous and
confusing territory. For such 'gods' as are manifested there to us are not
mortal. If killed, they do not stay dead. And the scriptures are written to
afford what we know as 'a level playing field', the bad god being provided with
every facility to deceive the hasty or careless reader. It is
significant, then, that Abel was "in the plain" when Cain killed him
[Gn.4:8]. We may sense a re-run when we hear of Esau fighting with Jacob in the
womb - and another when we hear of the foetus jump in the womb of Elizabeth at
the visitation of Mary [Lk.1:44].
Jacob and his mother Rebecca are manifestly satanic figures -
prefiguring what is later to be re-iterated in the texts of the 'New Testament'
[NT]. They conspire together [Gn.27] to deceive Isaac. Jacob then lies (for his
own advantage) to his father - even twice about his own identity (which
is impersonation). The NT texts are composed thick with riddles - and it is
only in solving these that the truth begins to emerge. This is the world of
scripture. If we mistake its nature - taking the texts merely at face value -
then we ourselves become the easy victims of this devastating deception which
has been planned for us by the authors. For this is Cain's threat : 'If you
banish me from the face of the earth, I will be hidden from your face'.
And the 'New Testament' is (in Greek) 'h
kainh diaqhkh' - "The
So take plenty of care ! And for the Latins amongst my readers :
As noted above, Judaeo-Christian scripture is packed with riddles of
diverse kinds. I hope it is clear that this is not a record of history - for
conventional historians do not write in riddles such that a proportion
of their readers will fail to understand what they read. Instead it is
gnostic myth - but forged to retain a superficial resemblance to
history. And (this is the real point) it carries a powerful spiritual message.
The 'logos' of God is truly 'sharper than any double-mouthed dagger'
Then the method of composition employed by these authors is such that
any reader paying only scant attention (or not reading in Greek) risks failing
to penetrate the 'mysteries'. Such a person may then mistake the message,
deceived by those superficial features which have been designed to achieve
exactly this - the unwitting deception of the reader. For the core of the
message is concealed, concealed within its riddles. To expose the
misrepresentation incorporated at the superficial level, this core must be
extracted using appropriate techniques of analysis. Here we may use the term
'puzzle solving techniques'. For the task overall may be likened to the
completion of a jigsaw puzzle - with each piece fitting neatly into place to
complete the whole.
At Gn.4:14 Cain threatens "I shall be hidden also from your face".
Augustine of Hippo writes "the sacred writers ... have expressed themselves
with a useful and wholesome obscurity" [ De Doctrina Christiana : 4:8:22 ]. But
numerous readers of scripture overlook or even reject this opinion. In Oxford
on 24 April 2001 the general editor of the English language 'New Jerusalem
Bible' [Ref.3] to my face denied that anything could possibly have been
concealed within the text of the gospels. As Augustine hinted [see Chapter 5 of
this work, section 5.1], there is a risk that persons may be led astray. Of
these some, taking the rôle of teacher, will lead yet others astray. For
no one can teach what he does not know himself. And the blind may lead the
blind [Mt.15:14; Lk.6:39].
But one may go further. Upon penetrating the obscurity of the riddles,
it becomes rapidly clear that the superficial message (the face reading) is
configured by the authors to be 'the works of satan'. There we find a selection
from amongst those deceptively intriguing claims which present with a certain
attractiveness to mankind - but for which there is no external evidence.
Failing to recognise them for what they are, a reader may embrace these claims
with joy. But does he risk being caught upon the 'hook' of his own pride ?
For Jesus offers to eliminate the consequence for sin [Mt.26:28;
Jn.20:23]. Which sort of 'god' would offer this to human kind - and
And Jesus announces that "Each one living and believing in me will not
die - in eternity" [Jn.11:26]. Eternal life may be numbered amongst the
benefits of being 'a god'. Which sort of 'god' would offer to extend this to
human kind - and why ?
Perhaps you remember what [at Gn.3:4-5] the serpent suggested to the woman ? Why does
Jesus make the same suggestion ? What, then,
is temptation ? And what is sin ? Who was the serpent ? And who is this 'Christ' ?
- Perhaps we should hear the author of the letter attributed to James.
He writes [Jm.2:1] :
59N 2 1 adelfoi mou mh en
proswpolhmyiais ecete thn pistin tou kuriou hmwn ihsou cristou ths doxhs
- 59N 2 1 My brothers, do not hold at face value belief in our lord
Jesus Christ of glory
- and then he sets out why [see Chapter 9 of this text].
In the gospel stories 'John the Baptist' seems to be the one who
tells the truth about Jesus. And in the book of the 'Apocalypse' - the further
'Revelation of Jesus Christ' attributed to John - we have this to consider
about 'the war in heaven' :
66N 12 9 kai eblhqh o drakwn
o megas o ofis o arcaios o kaloumenos diabolos kai o satanas o planwn thn
oikoumenhn olhn eblhqh eis thn ghn kai oi aggeloi autou met autou
- 66N 12 9 And he was thrown out (from heaven), the 'great dragon', the
'ancient serpent', the one called devil and 'satan', the deceiver of the whole
world. He was thrown out into the earth - and his angels were thrown out with
For the writers of scripture, satan is 'the deceiver of the whole
world' - assisted by other 'angels' within his 'household'. The requisite
deception may be implemented (or perpetrated) by any means effective -
extending to the message of scripture itself. And the concept of 'the deluded
prophet' is amongst the compositional tools available to these writers. So one
must take care. But those achieving a solution to the riddles learn to
know (which in Greek is gnosis) the full message set down by the
authors and, discounting the deceptions, to interpret it for what it is. And
they may come to appreciate those limitations which apply to them (such as
death), seeing that in fact they are only human kind.
Now there is a popular notion that the texts of scripture are
essentially monotheistic. But examine them
carefully and you may distinguish both good and
evil - with the tricky complication that evil also
masquerades as good. In reality these texts are manifestly
dualistic - and
devoted to recursive allegory. Allegory is "the narrative description of
a subject under guise of another suggestively similar" [Concise Oxford
Dictionary of Current English; 5th Ed.].
- At Gn.4:1 Eve gives birth to Cain. She says "I have acquired a person by means
of God". And she added the birth of his brother Abel. He became a 'herdsman
of flocks' - but Cain was 'working the earth'.
Cain appears as 'o prwtotokos' (the first-born), a
privilege of which he is (in effect) deprived by his subsequent punishment for
his resurrection upon - and killing of - Abel, his
'brother' [Gn.4:8]. Then in later scripture (and in subsequent alias
incarnations) he is found attempting to restore his former priority - by any
means, fair or foul.
Notice that as a 'sacrifice for the lord'
(sic), it is Cain who brings [Gn.4:3] :
twn karpwn ths ghs
- ... from the fruits of the
- and in doing so he recognises that the androgynous 'lord'
[first titled at Gn.1:28] is indeed 'lord of the earth'. And his diet ?
Yes, it is specified at Genesis 1:29:
... pan corton sporimon speiron
sperma o estin epanw pashs ths ghs
kai pan xulon o ecei en eautw karpon
... every grass spreading seed to propagate which is above
all the earth - and every tree which
has within itself fruit (having)
seed to propagate [Gn.1:29].
By contrast Abel
brings 'gifts for God' (sic), these being [Gn.4:4] :
... kai autos apo twn
prwtotokwn twn probatwn autou kai apo twn
- ... also him from the first-born of his flock - and
from their fat
And if you were alert you may have seen both 'prwtotokos' (first-born => Cain) and 'nwe' (Noah) concealed there. And you will have seen the
genitive plural ending 'wn' repeated
This digram 'wn' has been emphasised previously at Gn.1:26 (11
times) and at Gn.1:28 (13 times). The next time it occurs at least 7
times is at Gn.5:29 (in fact the count there is10). This is the verse in
which Noah actually receives his name Noah
- which in Greek is of course 'nwe'.
And at Ex.3:14 'god' says to Moses : 'egw
AM THE BEING). Do you follow the
Were it not for these 'ainigmata gnwstika'
(gnostic riddles), he might as well have
said 'I AM CAIN' or 'I AM
NOAH'. But that would have made it too easy ! In this connection, see
also Chapter 7 of this work (section 7.4) - where I seek to identify the 'sign'
of the 'Son of Man'. For the digram 'wn' has ariqmos (number value) = 850 - the same as that for 'o ofis' (the serpent).
Anyway [Gn.4:4-5] :
God looked upon
Abel and upon his 'gifts'
- But to Cain and to his 'sacrifices' he did not pay attention
In an immediate sense I suppose this is because of
what they were - but it is also because of
who these particular 'sacrifices' reveal Cain to
be (ie. the sower). For
God pays no attention to 'sacrifices' of 'fruits of the
earth' - nor to minor deities such as 'Cain'.
|Make no mistake about it, bringing a
sacrifice of 'fruits of the earth' is the trait of Cain, the 'worker of the earth', 'the sower'.
In subsequent scripture we
find that the production or consumption of 'fruits of the
earth' (eg. bread and/or
wine) marks out (amongst others) the following :
Noah who at Gn.9:20
'began to be a farmer', establishes a
vineyard, gets drunk - and is shortly instrumental
in establishing the city of Sodom
Melchizedek who at
Gn.14:18 brings 'bread and wine', his name being merely an alias for the 'king of Sodom' (see Chapter 8 of this text, section
Jacob who at
Gn.25:30-34 gives Esau 'bread and
red lentil stew'
Rebecca who at
Gn.27:17 gets Jacob to present the food to
The chief baker in
the dream at Gn.40:16
Joseph at Gn.41:49
- and who at Gn.47:17 gives the Egyptians bread
The 'son of man' in
the 4 gospels
- 'a sower' [Mt.13:37], equated
again with Noah [Mt.24:37].
is Jesus himself who offers
bread and wine
[Mt.11:19, 26:26; Mk.14:22; Lk.7:34, 22:17; 1Cor.11:23].
But John (the
Baptist) 'came neither eating bread nor drinking wine' [Lk.7:33]. This is the
trait of Abel, the herdsman of
And (apart from his being done no good by Jacob's ominous lentil
stew) it is the trait of Esau, that 'hairy
person (who) knew how to hunt wild things' [Gn.25:27].
His 'sacrifices' overlooked,
'Cain was extremely annoyed - and his face fell'
[Gn.4:5]. A recent notice outside a local Methodist chapel links 'ANGER' with 'DANGER' - an inadvertently gnostic observation if ever
there was one. For in his resentment at being ignored by God, Cain is filled with
anger. Then we are the ones in danger.
Cain is 'resurrected'
upon Abel, his brother - and he killed him
[Gn.4:8]. And God said to Cain, "Where is
Abel, your brother?". He said, "I do not
know. AM I [ eimi egw
] my brother`s keeper?". God said "What did you do ? The voice of
the blood of your brother shouts to me from the
earth. And now you are cursed from the earth, which opened its mouth wide to
receive the blood of your brother from your
wine is coloured red to this day - as is the lentil stew
offered by Jacob to Esau at Gn.25:34. For these are 'fruits of the earth'.
Cain is cursed - but he threatens trouble. He says "My
accusation is too great to acquit me. If you throw me out today from the face of the
earth, I will also be hidden from your face. I shall be 'stenwn kai tremwn' (contracting [alt: sighing] and
shivering) upon the earth and it shall be that each one finding me will kill
To avoid falling into sin ourselves, we will be wise to watch
out for things which go 'sighing, contracting and shivering upon the earth'. I
hope it is clear that this must include 'ofis' ( the serpent of Gn.3 ) - who now goes hidden from
your face. So we really do need to keep a
sharp look out. This means we need to read in Greek - and to read
anagrammatically, for :
ekeinos estin en tois ofqalmois hmwn
- He is within our eyes
- just as is taught from Gn.3:6 to the riddle at
- the latter being repeated verbatim at several points in the 4
gospels and Acts
And remember Gn.4:14 ? Cain says : "I shall be 'stenwn kai
tremwn' (contracting [alt: sighing] and shivering) upon the earth and it
shall be that each one finding me will kill me".
41N 8 12 kai anastenaxas tw pneumati autou legei ti h genea auth zhtei
shmeion amhn legw umin ei doqhsetai th genea tauth shmeion
- 41N 8 12 And sighing deeply
in his spirit, he said "Why does this generation seek a sign? Truly I am
telling you if a sign will be given to this generation".
The serpent [
ofis ] pervades all scripture. Most
of the time he goes "hidden from your face" [Gn.4:14]. But to assist you
further in recognising him, you may encounter him going on his
chest and on his abdomen - and (as with a worm) he eats
earth (or the fruits thereof) [Gn.3:14].
He may be found naked [Gn.9:21;
27:16; Heb.4:13], sometimes helical [Lk.2:52;
Jn.3:5] and invariably his neck (or his
track) is smooth
[Gn.27:11, 27:16; Is.40:4; Lk.3:5; Heb.4:13]. He may be spotted when a
stone [Gn.28:18; Lk.24:2] is moved away - or when
crossing the torrent [Gn.32:24; Ps.110; Jn.18:1]
on the road. His raised head [Gn.3:15, 11:4,
28:11-12, 40:16, 49:26; Mt.21:42; Mk.12:10; Rv.14:14] may give him away - as
may his eyes [Gn.3:6, 13:14, 18:2, 22:4, 22:13, et
al; Is.6:5, 6:10, 44:18; Mt.13:15, 21:42; Mk.12:11; Jn.12:40; Ac.28:27;
Heb.4:13; 1Jn.1:1] and his tongue [Ac.2:3] - which
is a fire [Jm.3:5-6]. Indeed his
tongue is a restless evil,
full of death-dealing poison [Jm.3:8].
58N 4 13
kai ouk estin ktisis afanhs enwpion autou
panta de gumna kai tetrachlismena tois ofqalmois autou pros on
hmin o logos
- 58N 4 13 And it is not a creature invisible in its countenance -
but all things (are) naked and have had
(their) neck twisted (round) to the
eyes of that which (is) for us 'the logos'
When you take his food [bread at
Ac.27:35] 'not one of you will lose a hair from the head' [Ac.27:34]. And why ? Because in eating his food
you become like him - and a serpent, being
smooth like Jacob
[Gn.27:11], has not a hair to lose in the first place [see also Lk.21:18].
And remember that "God called the light
day" [Gn.1:5]. So today we have
another link to the light which appears at Gn.1:3.
But do not let it dazzle you. Remember James and the 'gold ringed' man coming
into your assembly' [Jm.2:2].
For in the story of 'Acts' even Saul, blinded for 3 days upon
Eliezer's road to Damascus [Gn.15:2; Ac.9:3], failed to recognise what
kind of light this was. At Is.6 it almost seems
that Isaiah knows the identity of the figure before him in the vision - but
notwithstanding this he succumbs and is recruited into service of satan. Saul
suffers a similar experience - but in this part of the story he fails to grasp
the true identity of the one whom he sees and hears. Accordingly Paul is added
to the long list of those known to be :
... 'deluded prophets' [ yeudoprofhtai ].
eg. Matthew :
40N 24 11
kai polloi yeudoprofhtai egerqhsontai kai planhsousin
40N 24 11 And many false prophets will arise - and they will
- At Gn.14:20 Abram encounters
Melchizedek - and yields to him 'one
tenth of all'. Melchizedek is the 'tax
collector' - and this the scriptural origin of the 'tithe'. For a more detailed consideration see Chapter 8
of this text.
- At Gn.25:24-26, Rebecca gives birth to non-identical twins - first to
Esau (who knew
how to hunt wild things), then to
Jacob (who stays at home).
Before the birth, the children 'struggled
within her' [Gn.25:22]. The one will be stronger than the other : the elder
will serve the younger. At the birth Jacob's hand is seen grasping Esau's heel
[Gn.25:26]. This is in line with the 'heel over head' curse at Gn.3:15.
Accordingly Jacob is the 'seed of the serpent' (so
a man-god), Esau 'the seed of the woman' (so a man
?). We hear that "Isaac was sixty [ x ] years old when she bore them".
Subsequently Jacob (smooth like
the serpent) displaces his older brother
Esau (red & hairy like the bloodied herdsman
Abel) - and he usurps Esau to regain for himself the rôle of :
(FIRST-BORN) [Gn.4:1; Gn.25-27]
For Jacob [
iakwb ] is clearly as Cain [
kain ]. At the suggestion of his own mother
Rebecca, he lies three times to his father
Isaac [Gn.27:19-24], twice about his own
identity. For impersonation - sustained by lies - is the
means for his satanic deceit.
be a warning to us when we address the gospel stories. For they form a part of
what we know to this day as 'h
kainh diaqhkh' (The New [Cain] Testament).
[see Lk.22:20; 1Cor.11:25;
2Cor.3:6; Heb.8:8; Heb.9:15]
- At Gn.38:27-30, Thamar, daughter-in-law of Judah, gives birth (once
again) to twins - albeit from an irregular relationship [Gn.38:13-27;
This time it is Zerah
+ Pharez. Strictly the first-born is
Zerah - whose hand appears briefly and is
bound with scarlet (evoking the
blood of Abel - and
the red hair of Esau). Then Pharez comes to
be FIRST [see Jn.1:15; 1:30; 8:7]. Like
Jacob before him, he usurps the place of his
brother - but this time he achieves it even before the birth is complete.
When we come to the 'gospels', the pattern manifested is
strikingly similar :
- The priest Zacharias receives an angelic vision in the temple. This
is 'aggelos kuriou' (an angel of a
lord) and he is 'estws ek dexiwn tou qusiasthriou tou
qumiamatos' (standing on the right of the
altar of incense) [Lk.1:11].
Now perhaps you glimpsed 'aima' (blood)
concealed within 'tou qumiamatos' (the incense). And recall that the first
to bring 'qusian' (a sacrifice) is Cain [Gn.4:3] - and Cain is
subsequently told that the earth [Gn.4:11] :
... ecanen to stoma auths
dexasqai to aima tou
adelfou sou ek ths ceiros sou
- ... opened its mouth to receive the blood of your brother from your hand
So you may understand why it was that [Lk.1:12] :
... etaracqh zacarias idwn kai
fobos epepesen ep auton
- ... Zacharias was disturbed seeing (him) - and fear fell upon
For the earth was about to receive his blood - just as
it had received the blood of Abel [Gn.4:11; Mt.23:35; Lk.11:51; Apocryphal
'Protevangelium of James'].
But the angel said to him "Do not fear,
Zacharias ... your wife Elizabeth will bring forth a child for you : and you
shall call his name John" [Lk.1:13].
- Finally the angel identifies himself, disclosing that 'egw eimi gabrihl ... ' (I AM Gabriel ...) [Lk.1:19]. The Hebrew root of the name
implies that he is a 'strong one'. Recall that the phrase 'eimi egw' (AM I) is first
used by Cain [Gn.4:9].
- A son is conceived to Elizabeth & Zacharias [Lk.1:24]. Two human
parents are identified here. Ergo, this child is to be a man ?
- A 'virgin named Mary' is the 'kinswoman of Elizabeth'. She too
receives an angelic vision. Once again it is 'o aggelos gabrihl' (the angel
Gabriel) [Lk.1:26]. "You will conceive in your belly and give birth to a
son and you shall call his name Jesus. He will be great, he will be called the
son of the 'most high' and the 'lord god' will give him the throne of his
father, David. He will be king over the household of Jacob for eternity - and of his reign there will not be
an end". [Lk.1:31-33]
- A son is conceived to Mary & (mysteriously) 'a holy spirit'
(sic). This is the 'shadow of the power of the most high'
[Lk.1:35]. Only one human parent is identified. Ergo, this child is to be a
titan - some kind of man-god [see Gn.6:1-4] ?
- Mary visits Elizabeth. She enters the house of Zacharias - in a city
of Judah. At her greeting, the foetus 'leaps' in Elizabeth's womb. As predicted
[Lk.1:15], Elizabeth too is 'filled with a holy spirit' [Lk.1:41] (but notice,
not before this point of proximity to Mary). The two children are now together
in the mothers' womb(s). But the child of Elizabeth is 6 months advanced
For this John and
- - are as Esau and
- After 3 months Mary returns to her household [Lk.1:56] - and
Elizabeth gives birth to a child [Lk.1:57]. This child (John) is the 'first born'.
- On the eighth day they came to circumcise the child [Lk.1:59] - and
they would have called him after the name of his father Zacharias And his
mother, answering, said "No, but he will be called John". They said that "There is no one amongst your
relatives who is called by this name".
But his father, still struck
dumb, writes upon a writing plate [ pinakidion ], saying :
"John is his name" [Lk.1:63]. But perhaps you saw
kain (Cain) concealed there ? In due
course [Mt.14:11; Mk.6:28] you will see him again when John is finally eliminated - and his head is brought
upon a plate [ epi pinaki ].
Now Cain is not
John's name - for his name should have been 'zacarias' (Zacharias), perhaps evoking 'koraka' (the raven at Gn.8:7). But Cain is
perhaps the name of the one in the 'angelic vision' at Lk.1:13 responsible for
his being named 'John' - as also for his subsequent elimination by
decapitation. For in Hebrew 'Jonah' means a pigeon (or a dove). And it appears
that in Greek the name 'iwannhs' (John) may be derived as follows
||pigeon = dove
And the story of Luke's gospel continues like this :
FEAR came upon all those
living around them - and in the whole hill country of Judaea all these sayings
were discussed. And all those hearing placed (them) in their hearts, saying
"What then will this child be?". For also
the HAND of the LORD was with him [Lk.1:65-66].
In the world of antiquity, the 'heart' was the location for
deep thinking - even for the solution of riddles such as those we have just
- Zacharias announces the rôle for John [Lk.1:76-79] :
42N 1 76 kai su de
paidion profhths uyistou klhqhsh proporeush gar enwpion kuriou etoimasai odous
- 42N 1 76 And you, child, will be called a prophet of (the) most
high - for you will go before a lord to prepare his ways
42N 1 77 tou dounai
gnwsin swthrias tw law autou en afesei
- 42N 1 77 For giving knowledge of salvation to his people within
the release of their sins
42N 1 78 dia splagcna
eleous qeou hmwn en ois episkeyetai hmas
anatolh ex uyous
- 42N 1 78 On account of the entrails of compassion of our god - in
whom a dawn from on high will visit us
42N 1 79 epifanai tois en
skotei kai kia qanatou kaqhmenois tou kateuqunai tous podas hmwn eis odon
- 42N 1 79 To shine for those sitting in darkness and a shadow of
death - to guide our feet in the way of peace
And in the third verse there you may have glimpsed 'satan' (satan) - concealed within
the (eastern) 'dawn which will visit us'. You may notice him
again at 2P.1:19 where we hear that 'fwsforos anateilh en tais
kardiais umwn' (Lucifer dawns in our
hearts). This 'dawn' which will 'visit us and shine' is of course the one whom
John announces, ie. Jesus.
When you can 'see' satan like
this it is surely no accident - for in scripture there is 'no good tree making
corrupt fruit' [Lk.6:43]. And 'Lucifer' has been long known as an alias for
'satan', the fallen angel.
- Now comes the birth of Jesus. The location for this is 'en tw katalumati' (in the lodging) - in
Judaea, at the 'city of David' called Bethlehem. The place name is
linked to Hebrew 'BethEl' => 'house of god' [see
Gn.28:17]. This 'lodging' may not be any kind of auspicious establishment. For
the meaning of the Greek preposition 'kata' is 'down' - and 'lumata' is 'sewage'.
- 40N 15 17 ou noeite oti pan
to eisporeuomenon eis to stoma eis thn koilian cwrei kai eis afedrwna
- 40N 15 17 Do you not realise that all going into the mouth
advances into the womb [alt: belly] and is expelled into a
Abel was 'poimhn'
(a herdsman) [Gn.4:2]. Now the herdsmen who appear at this point in the story
(Abel; Esau; John ?; perhaps you as the reader) are told by 'an angel of a
lord' to look out for 'to
shmeion' (the sign).
At Lk.2:12 we have this 'sign' :
... eurhsete brefos esparganwmenon kai keimenon en fatnh
- ... you will find a Foetus wrapped in swaddling clothes and lying
within a Feed-trough
How interesting that each of the words for Foetus and for Feed-trough includes the letter 'f' in Greek - and the
corresponding letter 'F' in translation to
English. There is extensive evidence within Greek scripture itself that the
letter 'f' is used in a
special way associated with 'o ofis' (the
serpent) [eg. Gn.3:1; 3:6; Is.6:9]. So I am confident the
author(s) knew what they were placing within the Greek text here. By contrast,
in translation to English this can be sustained only by chance - for the
English language had yet to come into being at the time when this 'sign' was
configured in Greek.
The Egyptian hieroglyph
'F') is :
(see Chapter 2 : Section 2.5)
What do you observe "keimenon en fatnh" (lying within a feed-trough) ?
Is it not clear ?
- And if you are surprised at this conclusion, here the
foetus and the serpent are further associated [Jn.3:14;
2Tm.3:15; Mk.10:6] :
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 wilderness, so must the 'son of man' be raised up
55N 3 15 kai oti apo
brefous [ta] iera grammata oidas ta
dunamena se sofisai eis swthrian dia
pistews ths en cristw ihsou
- 55N 3 15 And because from a foetus you know [the] sacred writings which are
able to make you wise about 'salvation'
through a faith which (is) within Christ
41N 10 6 apo de archs
ktisews arsen kai qhlu epoihsen
- 41N 10 6 But, from (the) beginning of creation, 'male and female' he made them [see
Gn.1:27 : worms are hermaphrodite]
Perhaps it is also worth pointing out that the only complete anagram
of this word 'fatnh' (feed-trough) which occurs in the GNT texts is
[Mt.27:7]. This may account (at least in part) for the description of the
foetus as 'esparganwmenon' ( wrapped in swaddling clothes ). For this
description evokes also the appearance of a corpse prepared for burial.
- If (in the story) such a corpse were to come back to life
(ie. anastasis; resurrection) then, given the compositional
techniques practiced by these authors, it may be reasonable to expect that it
will be found 'esparganwmenon kai keimenon
en fatnh' (wrapped in swaddling
clothes and lying within a feed-trough).
For the feed-trough itself may resemble the coffin from which the corpse is to
rise. Probably I do not need to point out that the corpse of Jesus is later
said to be placed in a 'new' tomb [Mt.27:59-60] - which of course takes us
right back to where we started :
40N 27 59 kai labwn to
swma o iwshf enetulixen auto [en] sindoni
- 40N 27 59 And taking the body, Joseph wrapped it up [within] a
40N 27 60 kai eqhken auto
en tw kainw autou mnhmeiw o elatomhsen en
th petra kai proskulisas liqon megan th qura tou mnhmeiou aphlqen
- 40N 27 60 And placed it within his new tomb which he
quarried in the stone - and rolling a large stone to the door of the tomb, he
- And once again I expect you noticed 'kain' (Cain) concealed within each verse.
- This interpretation then suggests that the infant Jesus is a
person with a 'previous history' in the world - awaking now to a new life. Are
we seeing 'anastasis [<-] in action' ?. Then (we may ask) who
was he ? This, of course, is the key question which reverberates through
all the gospels when we hear Jesus ask [Mk.8:29] :
... tina me legete
- ... who do you say me to be
Writer's comment [December 2002]:
this juncture) I may say that I myself would never - even in my wildest
dreams - have thought to compose a set of 'gnostic' texts of this kind and to
leave them lying about in the world. I would never have wished - nor dared - to
do such a thing.
But this is fact. In our age we have inherited the
Judaeo-Christian scriptures as a 'fait accompli', the creation of another
culture, frozen for the past 1900 years. Over the intervening years these have
been interpreted by many whose learning appears to have been less than that of
the authors. The task which I have embraced is to analyse them, to understand
them, to explain them by writing this text. This I shall do to the best of my
My ability is itself limited. There is always more to learn.
But my pursuit is the pursuit of truth.
If you wish to know whether I myself have been surprised by
all that I have learned to know, then my answer is 'YES'. I was surprised to
find what was concealed within the message of scripture. But it is not too
difficult to unravel - and so the greater part of my surprise was occasioned by
the realisation of how few others had any idea of it.
If you share what was my surprise, please do not suppose that
I am unaware of how you may feel. I have been through it before you.
But can there be any good in this world without truth ? I
think not. For (in scripture anyway) deception is the tool of the devil - who
is satan (the enemy), 'the one deceiving the whole world' [Rv.12:9].
- Revelation :
- 66N 5 4 kai eklaion
polu oti oudeis axios eureqh anoixai to biblion oute blepein auto
- 66N 5 4 And I was weeping much because no one was found
worthy - (neither) to open up the book nor to see it
And did you notice the mirror reversal (anagram) demonstrated there ?
- "And when eight days were completed for his circumcision, his name
was called Jesus - as called by the angel before his conception in the womb"
- "And when the days of their purification were completed according to
the Law of Moses, they brought him to Jerusalem to present (him) to the lord
(just as it has been written in a law of a lord that every male opening a womb
shall be called holy to the lord). And to give a sacrifice according to the
aforesaid in the law of a lord - a brace of turtle-doves or two pigeon chicks"
- The two children grow up apart [Lk.1:80 / 2:40] :
John (in the desert) :
42N 1 80
to de paidion huxanen kai ekrataiouto
pneumati kai hn en tais erhmois ews hmeras anadeixews autou pros ton
42N 1 80 The child grew and strengthened in spirit. And he
was in the desert until the day of his appearance to Israel
Jesus (at 'Nazareth' in Galilee) :
42N 2 40
to de paidion huxanen kai ekrataiouto
plhroumenon sofia kai caris qeou hn ep
42N 2 40 The child grew and strengthened, filling with
wisdom. And a grace of god was upon him
Remember that 'Israel' is Jacob - and this title may refer
also to Jesus. If so, John remains "in the desert until the day of his
appearance to Jesus".
And you may notice that Jesus, as he grew
and strengthened, was both :
sofia' (filling with wisdom) - which barely
concealed 'ofis' (a serpent)
and upon him was :
'caris qeou' (a grace
of god) - which barely concealed 'cristos'
Now the scene is set for the encounter betwen John and
- John's function : he came baptizing in the wilderness - and
preaching the baptism of 'change of mind' on remission of sins [Mt.3:1;
- John's appearance : he is dressed in clothing of camel hair -
with a leather belt [Mt./Mk.].
- 40N 3 4 autos de o iwannhs
eicen to enduma autou apo tricwn kamhlou kai zwnhn dermatinhn peri thn osfun
autou h de trofh hn autou akrides kai meli agrion
- 40N 3 4 But John himself had his clothing (made) of camel hair -
and a leather belt around his waist. And his food (was) locusts and wild
41N 1 6 kai hn o
iwannhs endedumenos tricas kamhlou kai zwnhn dermatinhn peri thn osfun autou
kai esqiwn akridas kai meli agrion
- 41N 1 6 And John was clothed (in) camel hair - and a leather belt
around his waist. And (he was) devouring locusts and wild honey
We have heard from the angel Gabriel [Lk.1:17] that John
"will go before him in (the) spirit and power of Elijah". So we are not
surprised to hear that John wears clothing of hair and a leather belt - for at
2K.1:8 Elijah is :
... anhr dasus kai zwnhn
dermatinhn periezwsmenos thn osfun autou
- ... a hairy man - and a leather belt encircling his waist
But notice that this also evokes Esau - for at Gn.25:25 we
hear that :
exhlqen de o uios o
prwtotokos purrakhs olos wsei dora dasus
- the first-born son came out reddish all over - like a hairy
- John's food : it is locusts and wild honey
Moreover he comes not eating bread, not
drinking wine [Lk.1:15; 7:33]. For bread and wine fall into the category
'fruits of the earth' - and this is not John's food.
But there is more that may be said about these locusts. At
Jg.6:3-5 we hear that :
amalhk kai oi uioi
anatolwn ... pareginonto ws akris
eis plhqos kai autois kai tais kamhlois autwn ouk hn ariqmos
- Amalek and the sons of those in the east ... came up like
locusts in a swarm - and there was no numbering them and their
This is repeated with only minor variation at Jg.7:12.
A person wearing clothes of camel hair may be one who has
herded camels (Abel) or hunted camels (Esau) - and if he also
eats locusts this casts him as one who opposes 'Amalek and the sons of
those in the east'. And remember that Esau 'knew how to hunt wild things'
[Gn.25:27] - which should include both 'locusts' and 'wild honey'.
So John appears to have attributes of Abel, of Esau and of
Then it is worth noting that 'akrides' (locusts) are a pest [see also Rv.9:3; 9:7] -
and they fall into the category of 'meat/wild things' (as distinct from 'fruits
of the earth').
The locusts eat the sower's crops : John then eats the
The bees collect from the sower's crops : John then eats
By contrast Jesus eats the sower's crops himself. In
this he may be likened to Cain, to Noah, to Melchizedek, to Jacob, to Joseph,
to the locusts - and to the many who have been persuaded by that shallow
interpretation of scripture for so long predominant within the Christian church
and which has given us what is known as 'the eucharistic liturgy'.
But we see that, in their preference for food, John and
Jesus are as opposites - a conclusion simple but significant - and surely
difficult to dispute.
- John's evidence : he gives witness to Jesus - ultimately (and
reluctantly) baptises him in water. But (amongst numerous coded warnings) he
says "This is the one who was behind me, coming now in front of me, because he
was my FIRST". In this way he anticipates
his rôle being usurped by Jesus. The evidence which John gives is the
subject of Section 11.3 which follows.
- Subsequently Jesus does indeed displace John - who shortly meets with
a premature end.
- For John is imprisoned [Mt.14:3; Mk.6:17; Lk.3:20;
- John is then beheaded in prison [Mt.14:10; Mk.6:27]. His head is
brought 'epi pinaki' (upon a platter) [Mt.14:11; Mk.6:28]. And you will
have seen 'kain' (Cain) concealed
there. Presumably Cain is somehow responsible for this, the demise of
11.3 The Evidence of
In the gospel attributed to John we find Jesus speaking as
43N 5 31 ean egw marturw
peri emautou h marturia mou ouk estin alhqhs
43N 5 31 "If I
give witness about myself my witness is not true
43N 5 32
allos estin o marturwn peri emou kai
oida oti alhqhs estin h marturia hn marturei peri emou
32 Another is the one giving witness about me. And I know that
the witness which he witnesses about me is true
43N 5 33
umeis apestalkate pros iwannhn kai
memarturhken th alhqeia
43N 5 33 You have sent away to
John - and he has given witness to the
and then we have :
43N 10 41
kai polloi hlqon pros auton kai elegon oti
iwannhs men shmeion epoihsen ouden panta de osa eipen iwannhs
peri toutou alhqh hn
43N 10 41 Many came to him. And they said that
John did not make a single sign - but all that John
said about this (person) was true.
Jesus declares that, were he to give evidence about himself, it 'is not
true'. But he states that the witness of another is true - this one being
And in the following sections I deal with what John the Baptist
himself is heard to say - in the gospel attributed to John.
11.3.1 He was My
43N 1 15 iwannhs marturei peri autou
kai kekragen legwn outos hn on eipon o opisw mou ercomenos emprosqen mou
gegonen oti prwtos mou hn
43N 1 15 John
gives witness about him and he has cried out, saying "This was the one (of)
whom I said 'The one coming behind me, has come (now) in front of me - for he
was my FIRST' "
43N 1 30
outos estin uper ou egw eipon opisw mou
ercetai anhr os emprosqen mou gegonen oti prwtos
43N 1 30 "This is (the one) about whom I said 'Behind me
comes a man who has come in front of me - for he was my FIRST' "
The statement is repeated within
a few verses - so we may suppose that the author wishes to draw attention to
it. Let us examine it carefully.
- First, we notice that the ariqmos (number value) of 'prwtos' (first) =
1550. But this is also the
ariqmos of 'o cristos' (the Christ).
Here we have another example of the use of arithmetic translation (isopsephia).
And we realise that this one who is 'my FIRST' may be also 'THE CHRIST'.
And notice that this has its equivalent in Hebrew - where
arithmetic translation connects the 'MESSIAH' through the
ariqmos = 358 to the 'SERPENT'. But the Hebrew 'MESSIAH' is in Greek 'THE CHRIST' [see Jn.1:21; 4:25].
||Grk. Numerical [L>R]
||Hebr. Numerical [R>L]
So is the SERPENT
THE CHRIST ? Look again at
58N 4 12 zwn
gar o logos tou qeou kai energhs kai tomwteros
uper pasan macairan distomon kai diiknoumenos acri merismou yuchs kai pneumatos
armwn te kai muelwn kai kritikos enqumhsewn kai ennoiwn kardias
12 For 'the logos' of god is alive - and active,
and sharper than every two-mouthed dagger - and penetrating even to the
dividing of soul and spirit, both of joints and marrow, and critical to
recalling and to understanding of (the) heart
58N 4 13
kai ouk estin ktisis afanhs enwpion autou
panta de gumna kai tetrachlismena tois
ofqalmois autou pros on hmin o
58N 4 13 And it is not a creature invisible in
its countenance - but all things (are) naked and have had (their) neck twisted
(round) to the eyes of that which (is) for
us 'the logos'
Second, we notice that 'prwtos' means also a 'prime number'. And we realise that
the ariqmos (number value) of the
inarticulate 'logos' (
logos ) = 373,
itself a prime number. Moreover the ariqmos of the articulate 'o logos' (the logos) =
443 is also a prime number. Here the
mathematical skills of the writer are in evidence (you may like to check it out
for yourself). And we realise that this one who is 'my FIRST' may be also 'the LOGOS'.
And you may like to note that 'israhl' (Israel, alias
Jacob) = 349 and 'dauid' (David) = 419 and
'o liqos' (the
stone) = 389. All these are prime
Third, we realise that the one who is 'my FIRST' is indeed Cain [
kain ] - alias Jacob [
iakwb ] . For in the story at Gn.4 Cain has the position/title 'o prwtotokos' (the first-born). But 'he was
resurrected upon Abel, his brother, and he killed him' [Gn.4:8]. And
Cain is 'the Christ' - for he is 'anointed' with
the blood of Abel, his brother [Gn.4:11]. Accordingly he is punished - but this
is not the end of the matter for he threatens retaliation [Gn.4:14].
Now Jacob (who in Greek shares three
letters of his name with Cain ) may be
characterised as follows. He is 'the Christ' because he 'anoints' the stone
near which he laid his head, having declared that
'this place is none other than 'oikos
qeou' (Hebr: 'Bich-Al', 'Bethel', house of a god)
[Gn.28:17,19]. The stone near which he lays his head is perhaps a token of his own head [Gn.28:11]. He then anoints (or christens) it
[Gn.28:18]. We notice that the head [
] of the ladder [ klimax ] reaches right up to heaven [Gn.28:12]. And
then we remember the curse upon the serpent at Gn.3:15 : "The seed of the
woman" ... "will watch you (for) a head - and you
will watch him (for) a heel". So this head is the
head of the serpent - who is Cain, alias
And perhaps you are familiar with
the children's game 'Snakes and Ladders'. It is believed to originate in
India (Moksha-Patamu). The five squares of virtue [ladder bases] in the
original game are Faith (12), Reliability (51), Generosity (57), Knowledge
(76), Asceticism (78). The twelve squares of evil [snake heads] are
Disobedience (41), Vanity (44), Vulgarity (49), Theft (52), Lying (58),
Drunkenness (62), Debt (69), Rage (84), Greed (92), Pride (95), Murder (73) and
Lust (99). The game became popular in England at the end of the 19th century.
Both the heads of the ladders and the heads of the serpents are directed
Jacob is an impostor, a deceiver -
for he lies three times to his father Isaac - twice about his own identity
[Gn.27:19-24]. This defines him as fundamentally evil. Finally he usurps the
position of his brother Esau. By this manoeuvre he
restores his situation to that of his alias, Cain
- becoming once again 'o
prwtotokos' (the first-born). For he considers this to be his
right and will recover it by any means, fair or foul.
And he takes (or
is given) the name 'israhl' (Israel) [Gn.32:29; 35:10]. The name appears to be
derived anagrammatically from the Hebrew words for a god and for a head
Presumably this 'head' [Gn.3:15] is
once again the head of the deity which appears in the guise of a
serpent [the god-head ?]. But then, in the
story of Gn.27, Rebecca disguises him further - this time by 'placing the skins
of goats upon his arms and upon the nakedness of his neck'. But do not miss the
nuance. For the means chosen by Rebecca to make him seem hairy is to wrap him
in goat skins - and in scripture the goat is also a token of evil [Lv.16:21]
Now all this is only confirmed in the impressive tirade against idolatry
at Isaiah Ch.44.
First, idolatry is defined:
23O 44 1
nun de akouson pais mou iakwb kai israhl on
23O 44 1 But now hear, my servant Jacob
- and Israel whom I have singled out
2 outws legei kurios o qeos o poihsas se
kai o plasas se ek koilias eti bohqhqhsh mh fobou pais mou iakwb kai o
hgaphmenos israhl on exelexamhn
23O 44 2 Thus says the lord god who made
you and who formed you from (the) womb. You will be helped still further. Do
not be afraid, my servant Jacob - and the beloved Israel whom I have
23O 44 3
oti egw dwsw udwr en diyei tois
poreuomenois en anudrw epiqhsw to pneuma mou epi to sperma sou kai tas eulogias
mou epi ta tekna sou
23O 44 3 For I will give water to drink to those
going in dry places. I will put my breath upon your seed - and my blessings
upon your children
23O 44 4 kai
anatelousin wsei cortos ana meson udatos kai ws itea epi pararreon
23O 44 4 and they shall grow up like grass in the midst of water
- and like a willow by flowing water
23O 44 5
outos erei tou qeou eimi kai outos bohsetai
epi tw onomati iakwb kai eteros epigrayei tou qeou eimi epi tw onomati
23O 44 5 This one will say "I am of God" - and this one will
call loudly upon the name 'Jacob'. And another will inscribe "I am of God" upon
the name 'Israel'.
23O 44 6 outws
legei o qeos o basileus tou israhl o rusamenos auton qeos sabawq egw
prwtos kai egw meta
tauta plhn emou ouk estin qeos
23O 44 6 Thus says the god, the
king of Israel, his redeemer, god Sabaoth : "I (am) FIRST - and I (am) AFTER
THIS. Apart from me there is no god.
23O 44 7
tis wsper egw sthtw kalesatw kai etoimasatw
moi af' ou epoihsa anqrwpon eis ton
aiwna kai ta epercomena pro tou elqein anaggeilatwsan umin
23O 44 7
Who, as I shall remain, shall call - and shall prepare for me ? From whom did I
make a person in antiquity ? And the coming things which are to come, let them
be announced to you
23O 44 8 mh
parakaluptesqe ouk ap' archs
hnwtisasqe kai aphggeila umin martures umeis este ei estin qeos plhn emou kai
ouk hsan tote
23O 44 8 Do not ignore (this). Did I not declare (it)
to you from the beginning and announce (it) to you ? You are witnesses whether
there is (any) god besides me. Then there was not. [There is no rock : I know
Next, it is condemned as folly :
23O 44 9
oi plassontes kai glufontes pantes mataioi
oi poiountes ta kataqumia autwn a ouk wfelhsei autous alla
23O 44 9 Those fashioning and carving (are) all
vanity, those making what is in their mind - which will not reward them. But
they will be put to shame
23O 44 10 pantes oi plassontes qeon kai glufontes anwfelh
44 10 All those fashioning a god and carving go unrewarded
23O 44 11
kai pantes oqen egenonto exhranqhsan kai kwfoi apo anqrwpwn sunacqhtwsan pantes kai sthtwsan ama entraphtwsan kai
23O 44 11 All arising from that withered up. And (the) deaf
amongst persons, let them all be gathered together - and let them stand up. As
soon as they pay reverence then let them be put to shame
23O 44 12
tektwn sidhron skeparnw eirgasato auto kai en teretrw etrhsen auto eirgasato
auto en tw bracioni ths iscuos autou kai peinasei kai asqenhsei kai ou
mh pih udwr eklexamenos
23O 44 12
For the workman sharpened iron, he worked it with
an adze and bored it with a gimlet. He worked it with the arm of his strength.
But you will be hungry and you will be weak - and you will certainly
not drink water which has been 'singled
23O 44 13 tektwn xulon
esthsen auto en metrw kai en kollh erruqmisen auto epoihsen auto ws morfhn
andros kai ws wraiothta anqrwpou sthsai auto en oikw
23O 44 13 The
workman stood up the wood, with a ruler and with glue he brought it into
proportion. He made it like the shape of a man and like the beauty of a person.
He will stand it in a house.
23O 44 14
o ekoyen xulon
ek tou drumou o efuteusen kurios kai uetos
23O 44 14 He cuts down wood from the forest. So he plants a
'lord' - and a downpour makes (it) grow
44 15 ina h anqrwpois eis kausin kai labwn
ap' autou eqermanqh kai kausantes
epeyan artous ep' autwn to de loipon
eirgasanto eis qeous kai proskunousin autous
23O 44 15 so that it may
be for persons to burn. And taking some of it, he keeps warm. Kindling it, they
bake bread upon it. But the remainder they worked into gods - and worshipped
23O 44 16 ou to hmisu autou
katekausan en puri kai kausantes epeyan artous ep' autwn kai ep' autou
kreas opthsas efagen kai eneplhsqh kai qermanqeis eipen hdu moi oti eqermanqhn
kai eidon pur
23O 44 16 Half of it they burn in (the) fire and,
kindling, they bake bread upon it - and upon it he ate roast meat and was
filled. And keeping warm, he says "Let me rejoice that I was kept warm and that
I saw a fire".
23O 44 17 to de
loipon epoihsen eis qeon glupton kai proskunei autw kai proseucetai legwn
exelou me oti qeos mou ei su
23O 44 17
The remainder of it he makes into a carved god and worships to it - and he
prays, saying "Set me free - for you are my god".
23O 44 18
ouk egnwsan fronhsai oti aphmaurwqhsan tou
blepein tois ofqalmois autwn kai tou nohsai th kardia autwn
23O 44 18 They do not know how to
think. For they have been darkened for seeing with the eyes and for understanding with
Note: You may have
been able to make out concealed within those eyes, 'ofis' (a serpent) [see
Ex.4:3; 7:15; then Rv.12:9; 20:2]
- and reversed within their heart, 'drakwn' (a dragon) [see
Ex.7:9-10; then again Rv.12:9; 20:2].
This one is 'diabolos kai o satanas' (a devil and satan) [Rv.12:9; 20:2].
also Is.6:9-10; Mt.13:15; Jn.12:40; Ac.28:27.
23O 44 19
kai ouk elogisato th kardia autou oude
anelogisato en th
yuch autou oude egnw th fronhsei oti to hmisu
autou katekausen en puri kai epeyen epi twn
anqrakwn autou artous kai opthsas kreas efagen kai to loipon autou eis
bdelugma epoihsen kai
23O 44 19 And he did not reason with his heart -
nor figure in his soul - nor did he know with his thinking. Because half of it
he burned in a fire - and he baked bread upon its coals - and he ate roast
meat. And the remainder of it he made into an abomination and worshipped to it
Note: Remember Jn.21:9 ? "So when they went from (the boat)
onto the earth they saw coals laid - and fish laid upon (them) - and
Then these are the fiery coals of hell - as identified at Is.6:6 ?
And the remainder of it they made into an abomination - and worshipped to
23O 44 20 gnwte oti
spodos h kardia autwn kai planwntai kai oudeis dunatai exelesqai thn yuchn autou
idete ouk ereite oti yeudos en th
23O 44 20 Know that
their heart (is) ashes and they are deceived - and not one is able to liberate
his soul. Look ! Will you not say that (there is) a
' lie ' within my ' right hand ' ?
from now on it will be the 'son of man' seated at the right hand of the power of god"
11.3.2 The Strap of his
Here is the source text in the gospel attributed to John :
43N 1 26 apekriqh autois o iwannhs
legwn egw baptizw en udati mesos umwn esthken on umeis ouk
43N 1 26 John answered them saying "I baptize in water.
In your midst has stood (one) whom you do not know
43N 1 27
o opisw mou ercomenos ou ouk eimi
[egw] axios ina lusw autou ton imanta tou upodhmatos
43N 1 27 -
the one coming behind me, of whom I AM [ I ] not worthy that
I should loose the strap of his sandal"
43N 1 28
tauta en bhqania egeneto peran tou
iordanou opou hn o iwannhs baptizwn
43N 1 28 These things within
Bethany, it happened beyond the Jordan - where John was baptizing
Now for some observations :
- The word 'legwn' (saying)
appears three times within the first chapter of this gospel - at Jn.1:15,
here at 1:26 and finally at 1:32. The
ariqmos (number value) of this word
= 888, the same as that for the name 'ihsous' (Jesus). Moreover the noun 'logos'
(logos) is derived from the same verb 'legw' (I say). So with 'John answered them
saying ...', the author at once evokes both the 'logos' and the
name 'Jesus' itself.
- "In your midst has stood one whom you do not know". This is a
manifest riddle. It suggests he has been stood there all along - but even so
"you do not know him". You see him - but in unfamiliar guise you do not
Now look at the phrase 'o opisw mou ercomenos' (the one coming behind me). Let
us begin to take it apart - for in this way it may be possible to expose
further the identity of this mysterious figure.
First, the word 'ercomenos' is an anagram source for 'cronos' (Chronos; Kronos). Scripture is
filled with enigmatic references to the parameters of the deity Kronos :
- 'cronos' (Time) : see the digram
'cr' for 'cristos'
- 'kairwn' (of Seasons) : hear the letters
'c ... r' for 'cristos'
- 'wra' (Hour) : see 'rw' (reversed) for 'cr'
- 'hmera' (Day) : which is the name assigned to 'The
Light' [defined at Gn.1:5 - and at Jn.1:4-5 linked to the 'logos']
- and is
linked to Cain [Gn.4:3; 4:14].
(behind) has the ariqmos (number
value) = 1160. But this is also the ariqmos for 'o
cronos' (Chronos; Kronos). The technique used here is 'arithmetic
This particular example seems to originate in
LXX Genesis. For at Gn.8:8 Noah - having sent off the raven - then 'apesteilen thn peristeran opisw
autou' (sent off the pigeon behind it). And from this it would
appear that the pigeon is the bird
associated with the Greek deity Kronos -
who was Roman Saturn, 'the sower', equipped with a sickle or scythe, god
of the harvest, in medieval times represented as the 'grim reaper'.
understand this better, take a look at
www.mythology.com/cronus.html where the attributes of
Kronos are set out. The information given there clearly overlaps with the early
chapters of Genesis, beginning with 'heaven and earth' [Gn.1:1] as being the
'parents' of Kronos. And Kronos as a Titan [see Gn.6:4] was held to be the
father of Zeus and his siblings. The link with 'kourouna' (the crow; rook) is perhaps confused. But it
would appear from Chapter 8 of 'Genesis' - as well as from the gospels - that
(at least in scripture) it is 'peristera' (the pigeon), eating cereal crops as food,
which is associated with KRONOS (the sower) - then with NOAH
- and ultimately with 'JESUS the
The link is the (sometimes excessive) production
and/or consumption of 'fruits of the earth', of cereals, of bread, of grapes
and of wine. At Gn.1:29-30 it is defined which creatures shall eat these foods.
Then at Gn.4:3 CAIN is the one who brings food of
this kind - as his 'sacrifice'. From which it should be clear that
he is the 'male and female' person 'made in the image and in the likeness of God' at
Gn.1:27 - who will 'fill the earth and LORD over
And of course 'peristeras' (pigeons) is itself an anagram source
for 'o speiras' (the sower).
Whilst 'alektwr' (the
cockerel) which announces 'wra' (the hour) - and which crows at Peter's
'denial' - is another bird with a cereal diet and the attributes of a clock. It
is mentioned 12 (or 13) times within the four gospels, so clearly of some
importance. Its anagram source is 'spekoulatwr' (a
scout; a spy) - whose spelling is also linked to that of 'o speiras' (the sower). This is the one commanded to bring back
the head of John the Baptist : indeed he is the executioner
But 'o speiras' is defined at Mt.13:39 to be 'the
enemy' (ie. satan) and 'the devil'. And then 'o speiras'
has ariqmos = 666 - and this is defined at Rv.13:18 to be 'ton ariqmon tou qhriou' (the number of the
beast). This scheme is certainly as clever as it is comprehensive. Have I
summarised it adequately ?
- Now for the 'strap of his sandal'. This reference to sandals also
arises in all three synoptic gospels - with some variation.
At Mk.1:7 and Lk.3:16 we have :
... ou ouk eimi ikanos
[kuyas] lusai ton imanta twn upodhmatwn
- ... of whom I am not competent [stooping] to loose the
strap of his sandals
but in John we get :
- ... ou ouk eimi [egw]
axios ina lusw autou ton imanta tou
- ... of whom [ I ] AM not worthy that I should
loose the strap of his sandal
In 'John', in place of 'ikanos'
(competent), we have 'axios' (worthy) - with an 'x' which has the ariqmos (number value) = 60 .
Avoiding any suggestion of incompetence, the author of the
fourth gospel perhaps implies that indeed he is competent to unravel
what has been knotted up here. So instead he assesses himself 'not
For look who is here! In the synoptics is 'kain' (Cain)
concealed within the word 'ikanos' (competent) [Mt.3:11; Mk1:7; Lk3:16].
Then the one with the sandals must be Cain ?
And will John now 'stoop' to him ? This is the question. At
Mt.4:9 the devil says :
... tauta soi panta dwsw
ean peswn proskunhshs moi
- ... I will give you all these things if, falling (down), you will
Then we notice that in the fourth gospel there is a textual
variant '[ egw ]'
( I ) which provides for us to hear the phrase 'eimi egw' ( AM I ) . This is first used
in scripture by Cain when he declares [Gn.4:9]
... ou ginwskw mh
fulax tou adelfou mou eimi egw
- ... I do not know : AM I my
brother's keeper ?
It echoes repeatedly through the gospels, the trade-mark
phrase of Cain.
But allegory in this encounter takes us directly from the
gospels to Gn.14:22-23 - where Abram encounters one identified explicitly as
'basilea sodomwn' (king of Sodom).
There Abram hesitates to take anything from him 'from a string up to (the)
thong of a sandal'. It is there apparent that 'melcisedek' (Melchizedek)
is merely an alias for the 'king of Sodom' (see Chapter 8 of this text, Section
8.2). The 'king of Sodom' appears to be also Noah [Gn.9:20-24].
So, in his professed incompetence - or unworthiness - to
loose the strap of Jesus' sandal, John identifies Jesus with the 'king of
Sodom', with Noah, with Melchizedek himself.
- Now looking at the third verse, we see that the
ariqmos of the non-existent place
name 'bhqania' (Bethany) is
81 - and that it is 'beyond the Jordan'.
But 81 (being the fourth power of
three) is also the
ariqmos for 'kain' (Cain). Here is yet
another instance of isopsephia - and in addition 'bhqania'
contains also three of the four letters in the name 'kain' itself.
Finally, the reference to 'beyond the Jordan' hints at
something 'from the east'. And in scripture what goes to - or comes from - the
'east' is likely to be undesirable eg. in what 'god' says to
Abram at Gn.13:14 :
anableyas tois ofqalmois sou ide apo
tou topou ou nun su ei
pros borran kai liba kai anatolas kai qalassan
- Looking up with your eyes : look from the place, at which
you now are,
to the north (wind), to the south (wind), to the east
and to the sea
And (looking up) there you see :
- Within the 'eyes', 'ofis' (a serpent)
- - Within the 'east', 'satana' (Gk. spelling :
- - Within the 'sea' 'saqan' (Hebr. spelling :
This treatment is echoed at LXX Ezk.8:5 .
11.3.3 His 'Spitter' in
Here is the source text from Luke (Mt.3:12 is similar) :
42N 3 16 apekrinato legwn pasin o
iwannhs egw men udati baptizw umas ercetai de o iscuroteros mou ou ouk eimi
ikanos lusai ton imanta twn upodhmatwn autou autos
umas baptisei en pneumati agiw kai
42N 3 16 John answered,
saying to (them) all "I baptise you with water. But one is coming who is
mightier than I - of whom I am not competent to loose the strap of his sandals.
He will baptise you within a holy spirit and with fire
42N 3 17 ou to ptuon en th ceiri autou diakaqarai thn alwna autou kai sunagagein ton
siton eis thn apoqhkhn autou to de acuron katakausei puri
42N 3 17 - whose 'spitter' [alt:
winnower] (is) in his hand. He may clean up his threshing floor - even to
gather the wheat into his store. But he will burn down the chaff with
- Now the word 'ptuon' is a
neuter participle of the verb 'ptuw' (I
spit). It evokes also the verb 'ptow' (I
terrify) [see Lk.21:9]. So the literal meaning is 'a spitter' - but there may
be a suggestion also of fear. A derived meaning of 'ptuon' is a
technical term, the 'winnower' used to separate the grain from the chaff. In
our age this is a component of a combine harvester - and it is clear from the
context that this is one of the ideas that the author has in mind here.
But what else is he getting at ?
Notice that the text may equally be
read "He will baptise you with a holy spirit and with fire - for which the spitter (is) in his hand". So can
this 'fire' make use of a 'spitter' ? Well,
yes. If a 'spitter' can be used to 'blow' the chaff from the grain then it can
be used to 'blow up' the fire for the 'baptism'.
Do you follow ?
So this may be a real 'baptism of fire'. And within the context of scripture the 'fire' in question is likely to be from the 'fires of hell' - as for example 'anqraka' (a live coal)
which in Isaiah the seraph holds 'en th
ceiri' (in his
hand) [Is.6:6]. Indeed the exact phrase 'en
th ceiri' is
repeated in the verse we are considering here [Lk.3:17].
Equally this 'fire' may be that
from the tongue of the serpent - as in
59N 3 6 kai h
glwssa pur o kosmos ths adikias h
glwssa kaqistatai en tois melesin hmwn h spilousa
olon to swma kai flogizousa ton trocon ths
genesews kai flogizomenh upo ths
59N 3 6 And the tongue (is a) fire. The tongue proves to be
the world of iniquity among our members. It stains the whole body and,
setting fire to the course of 'Genesis', it is also set on fire by
Gehenna [ie: by hell]
Note: The participle
'flogizousa' (setting fire)
is a single word anagram source not only for 'o ofis' (the
serpent) [Gn.3:1] but also for 'logos' ( 'logos' )
[Jn.1:1] and for 'ozias' (Ozias the king) [Is.6:1].
- The word 'ptuon' incorporates the digram 'pt' which first appears at Gn.1:21 in the
peteinon pterwton' (every winged bird). It then
occurs at Gn.1:23 in 'hmera pempth' (the fifth day) - and at Gn.4:15; 4:24 (in connection
with the curses upon Cain and upon Lamech) as 'epta' (seven)
and as 'eptakis'
(sevenfold). For in Greek the two numbers in the range 1-10 which make use of
the letters 'p .. t' are the numbers
5 and 7.
And you will perhaps remember the
number of pieces of bread in the stories of
'the bread and the fish' (see Chapters 3 & 6).
And notice that the ariqmos (number value) of :
- 'pentakis' (fivefold) = 666
- whereas that of :
(sevenfold) is = 616
At Rv.13:18 'ton ariqmon
tou qhriou' (the number of the beast) is given as 'exakosioi exhkonta ex' =
666, this being the
ariqmos (number value) of 'o speiras' (the one
sowing) at Mt.13:39. But the number 666 (and its textual variant
616) yield also the numerical adverbs
'fivefold' and 'sevenfold'.
- Now you may begin to see why it was that at Lk.4:20 :
- ... pantwn oi ofqalmoi en th
sunagwgh hsan atenizontes autw
- ... the eyes of all in the synagogue were staring at him
They may have been a little disconcerted - for Jesus (after
reading from 'Isaiah') had :
- ... ptuxas to
- ... folded the book
The digram 'pt'
also features in the 'heel over head' curse upon the serpent at Gn.3:15 :
- ... autos sou thrhsei
kefalhn kai su thrhseis autou pternan
- ... he will watch you for a head - and you will watch him for a
And of course it features in the verb 'baptizw' (I baptise) which occurs twice in the
first of the two verses we are considering here [Lk.3:16].
- The second verse here is clearly a 'sower' text. As such it very
likely refers to those who produce or consume 'fruits of the earth'
ie. Cain, Noah, Melchizedek - and (from the context)
Notice that 'alwna' (a threshing floor) evokes 'o kurios tou ampelwnos (the lord of the vineyard) [=> Noah at Gn.9:20;
also Mt.20:8, 21:40; Mk.12:9; Lk.20:13, 20:15].
And it evokes 'o telwnhs'
(the tax collector) [=> Melchizedek at Gn.14:18-24 - who is Noah, the 'king
(wheat) has surely a suggestion about it of 'satanas'
(satan) himself ?
11.3.4 A Pigeon from
Here is the witness of John :
- John :
43N 1 32 kai
emarturhsen iwannhs legwn oti teqeamai to pneuma katabainon ws
peristeran ex ouranou
kai emeinen ep auton
43N 1 32 And John testified, saying that "I have
made out the spirit going down like a pigeon out of heaven - and it remained
43N 1 33 kagw ouk hdein auton
all o pemyas me baptizein en udati ekeinos moi eipen ef on an idhs to pneuma
katabainon kai menon ep auton outos estin o baptizwn en pneumati
43N 1 33 And I did not know him, but he who sent me to baptise
in water, that one said to me `On whoever you will see the spirit going down -
and remaining upon him - this is he who baptises in a holy spirit`.
43N 1 34 kagw ewraka kai
memarturhka oti outos estin o uios tou qeou
43N 1 34 And I have seen
- and I have testified that this is the son of God".
- At the start of this text appears the name of the witness. It is
'iwannhs' (John). The very next word is 'legwn' (saying). The
ariqmos (number value) of 'legwn' is 888. This is also the
ariqmos of the name 'ihsous' (Jesus) [contrast 888
here with 666 discussed in the previous
And this is no accident. For the noun 'logos' (speech; what is to be said) itself
corresponds with the verb 'legw' (I say).
And (as we realise from Jn.1:1 & Jn.1:14) the writer has already
configured Jesus as 'o logos' (the 'logos'). The
author(s) of a script such as this were practised in the art of 'filling their
prose with meaning'.
Indeed this is the third time this riddle has been
implemented in this gospel - for the participle 'legwn' has been 'exercised' twice already - at Jn.1:15
and at Jn.1:26 (see section 11.3.2 above). And if you look there you will see
that in each case John speaks of
Jesus. But by Jn.4:10 the writer has
Jesus himself using the word 'legwn' in reference to his own identity, a pattern sustained to the end of the
- In Hebrew - and in Greek - the same word is used for a 'dove' as for
a 'pigeon'. No distinction is drawn. The Greek equivalent for the Hebrew word
- and the Greek is 'peristera'. Here
I shall translate it as 'pigeon'.
- Now why was this particular spirit :
- ... katabainon ws peristeran
- ... going down like a pigeon out of heaven ?
If you are a keen bird watcher you may have spotted there the
preposition 'ex'. Its meaning is
'out of' - but it is also the number 6. And
perhaps you made out 'kain' (Cain) concealed within the word 'katabainon' (going down).
For Cain goes down to 'work the
earth' [Gn.4:12]. And, as with Noah's pigeon at its second return [Gn.8:11], he
brings (as a sacrifice for 'the lord') 'fruits of the earth' [Gn.4:3].
But Noah's pigeon brought back something fairly interesting.
- ... fullon elaias karfos
- ... a fragment of olive leaf
you may identify 'ofis' (a serpent).
And in 'karfos' (the fragment) this serpent does seem to have
become mixed up (but backwards) with 'koraka'
(the raven) which was sent out before the pigeon [Gn.8:7].
Then by this 'egnw
nwe' (Noah knew) "that the water has abated from the earth"
[Gn.8:11]. For the pigeon (which was sent out behind) appeared now to have
overtaken the raven.
And the third time the pigeon was sent out [Gn.8:12] :
- ... ou proseqeto tou
epistreyai pros auton eti
- ... it did not add returning to him any more
This verb 'prostiqhmi' (I add) was last used in connection
with the birth of Abel [Gn.4:2]. Abel was a 'herdsman of flocks'.
Early in the Elohistic creation sequence at Gn.1:6 we hear
the 'logos' :
- genhqhtw sterewma en mesw tou udatos kai estw diacwrizon ana
meson udatos kai udatos
- "Let a space happen in the midst of the water, and let it
be a divider amidst water and water"
'sterewma' is the Greek word used for the
'space' which is configured in the midst of the water. Then we find that the
'pigeon' which Noah releases during the flood is 'peristera' - so perhaps this is the space
in which the pigeon flies ?
- Next we notice that concealed within the Hebrew name 'iwna' is the
digram 'wn' - which appears to be
the 'sign of the son of man' (see Chapter 7, section 7.4, #8). And 'to shmeion iwna' (the sign of Jonah) is cited at Mt.12:39,
16:4; Lk.11:29-30. The latter goes like this :
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 a sign to the
Ninevites, so will be also the son of man to this generation
This makes a further explicit link between 'iwna' (the
pigeon) and the 'son of man' (who is evidently Jesus).
- And we remember that 'peristeras' (pigeons) is an anagram source for
'speiras' (one sowing) [as at
So the 'pigeon' seems to be the bird associated with 'the
sower'. Then there is a further sense in which this would be appropriate - for
such birds are in reality adapted to a cereal diet. But other indications
suggest that Jesus is 'the sower'. Thus far the pieces of this puzzle fit quite
- Now we are told :
- ... kai emeinen ep auton
- ... and it remained upon him
Perhaps this is only what we should expect - for if this was
Noah's pigeon on its third trip then it never did return to the ark. And do we
now see why this was ? For perhaps it was the very one which John saw
'going down upon Jesus and remaining upon him'.
The word 'emeina' (I
remained; I wished for; I was dumbfounded) has significant use in the
gospel of John. Then it appears three times at Is.5:2-7 in connection with the
production of grapes from the 'vineyard' belonging to 'o kurios sabawq' (the lord
sabaoth) [Is.5:7]. This can be the vineyard of Noah [see Gn.9:20] - perhaps evoked in the NT texts by
the use of the word 'emeinen'.
- And what is the link between 'peristera' (a
pigeon) and the 'sterea' (solid)
food which is mentioned at Heb.5:14 ? Is this food for the pigeon itself ?
58N 5 13 pas gar o
metecwn galaktos apeiros logou dikaiosunhs nhpios
- 58N 5 13 For each one who partakes of milk (is) inexperienced in
the 'logos' of righteousness - for
he is an infant
58N 5 14 teleiwn de estin
h sterea trofh twn dia thn exin ta
gegumnasmena econtwn pros diakrisin kalou te kai
- 58N 5 14 But 'completing' is the solid food for those
(who) through habit have the senses exercised towards the
discernment both of good - and of evil
Can you discern 'kalou' (good) from 'kakou' (evil) - when all that differs is a single
Now surely that was the serpent exercising 'gumnos' (naked) ? And perhaps you
discerned 'kain' (Cain) there
And what of 'sterea trofh' (solid food) ? Did I
glimpse once more 'ofis' (a serpent) ? And was it somehow
connected with 'peristera' (a pigeon) ?
- At Jn.1:34 we hear John the Baptist say :
43N 1 34 kagw ewraka kai memarturhka oti outos estin o uios tou
- 43N 1 34 "And I have seen - and I have testified that this
is the son of God"
The word 'ewraka' (I have seen) is perhaps reminiscent
of 'koraka' (the raven) which Noah first sends at Gn.8:7. Then
John himself may be that 'raven' - and Jesus the 'pigeon'.
- In conclusion, we may consider the riddles at Mt.10:16 :
40N 10 16 idou egw apostellw
umas ws probata en mesw lukwn ginesqe oun fronimoi ws oi ofeis kai akeraioi ws ai peristerai
- 40N 10 16 Look, I send you away like a flock in the midst of wolves.
Then become virtuous like the serpents - and guileless
like the pigeons.
There once again is the connection drawn
between the serpent and the
pigeon. And we may sense a measure of irony
here - with a strong anagram component in the respective adjectives applied to
these creatures [ see also Gn.3:1 for the attributes of the
11.3.5 The Lamb of
In the fourth gospel, John the Baptist makes two references to Jesus as
'the lamb of God' :
- 43N 1 29 th epaurion blepei ton
ihsoun ercomenon pros auton kai legei ide o amnos tou qeou o airwn thn amartian
- 43N 1 29 On the next day he saw Jesus coming towards him and said
"Look, the lamb of God, the one raising the sin of the world"
43N 1 35 th epaurion
palin eisthkei o iwannhs kai ek twn maqhtwn autou duo
- 43N 1 35 On the next day, again John was standing - and two from his
- 43N 1 36 kai embleyas tw ihsou
peripatounti legei ide o amnos tou qeou
- 43N 1 36 and, staring at Jesus' walking about, he said "Look, the
lamb of God"
Here are some attributes of 'amnos' (a lamb) :
- The number value of 'amnos' = 361 =
Then compare 'kain' (Cain) = 81 =
- Some other words in the Greek NT with the same number value
(isopsephia) are :
(flesh) - used to betoken that of 'satanas' (satan) with which it shares the
first two letters [see Chapters 3 & 6]
- 'andreas' (Andrew)
And here are some attributes of 'o amnos' (the lamb) :
- The number value of 'o
amnos' = 431.
This is (another)
prime number [ 'oti prwtos mou hn' :
see Jn.1:15; 1:30 ].
- Some other GNT words with the same number value (isopsephia) are :
- 'planos' (a
deceiver) [Mt.27:63; 2Jn.1:7]
- 'markos' (Mark)
- 'anomos' (lawless
one) [1Cor.9:21; 2Th.2:8]
- 'anomos' (lawless one) is
a full anagram of 'o amnos' (the
lamb). As this does not escape my notice, I would not expect it to have escaped
that of the authors.
2 Thessalonians :
53N 2 8
kai tote apokalufqhsetai o
anomos on o kurios [ihsous] anelei tw
pneumati tou stomatos autou kai katarghsei th epifaneia ths parousias
- 53N 2 8 And then he will be revealed, the lawless
one whom the lord [Jesus] will raise up [alt: carry off;
kill] through the breath [alt: the spirit] of his (own) mouth -
and will make redundant through the manifestation of his (own) presence
- 53N 2 9 ou estin h parousia
kat energeian tou satana en pash dunamei
kai shmeiois kai terasin yeudous
- 53N 2 9 Of whom the presence is according to the working of
satan in all power and signs - and freak
phenomena of falsehood
- Prima facie : 'ofis' (a
serpent) revealed within 'apokalufqhsetai' (he will be
- Associated : 'o amnos' (the lamb) concealed within 'anomos' (lawless
- Associated : The
manifestation ... of the presence ... of the lord Jesus
- Associated : 'satanas' (satan) ... and
the works thereof (which at baptism/confirmation some have promised to
'o anomos' (the lawless one) is presumably a reference to 'o ofis' (the serpent) [Gn.3:1] and/or to
'kain' (Cain) [Gn.4:8].
Arithmetic is always interesting. Look :
- 'kain' [ 81 ] + 'sp' [ 280 ] = 'amnos' [ 361 ].
- 'sp' is the
start of the title 'o
speiras' [ 666 ]
(the one sowing)
[see Mt.13:39; Rv.13:18].
- Here are some other places where we can find 'amnos' (a lamb) concealed :
1 Timothy :
54N 1 20
wn estin umenaios kai alexandros ous paredwka tw
satana ina paideuqwsin mh blasfhmein
- 54N 1 20 Of whom is Hymenaeus and Alexander - whom I
handed over to satan, that they might be
taught not to blaspheme
- Prima facie : 'amnos' (a lamb) concealed within 'umenaios'
- Prima facie : 'sarx' (flesh) concealed within 'alexandros'
- Associated : 'satana' (satan) -
2 Timothy :
55N 2 17
logos autwn ws gaggraina nomhn exei wn
estin umenaios kai filhtos
- 55N 2 17 And their 'logos' will
have pasture [ Law: usufruct ] like gangrene, of whom
is Hymenaeus and Philetus
- Prima facie : 'o logos' ( the 'logos' ) explicit [see Jn.1:1 seq.]
- Associated : 'amnos' (a lamb) concealed within 'umenaios'
- Associated : 'ofis' (a serpent) concealed within 'filhtos' (Philetus)
58N 9 4 crusoun ecousa qumiathrion kai thn kibwton ths diaqhkhs
perikekalummenhn pantoqen crusiw en h stamnos crush ecousa to manna kai h rabdos aarwn h blasthsasa kai ai plakes
- 58N 9 4 Having a golden thurible and the ark of the covenant covered
all over with gold, in which was a golden pot holding the manna,
and the rod of Aaron which budded - and the tablets of the covenant
- 'man' or 'manna' (manna) is anagrammatically linked with 'o stamnos' (the
pot) in which it is kept
- 'amnos' (a lamb) is
evident WITHIN 'o stamnos' (the pot) - which is just where we
expect to find the 'manna'.
So is 'the lamb' to be identified with 'the
kai eywmisen se to manna o ouk eidhsan oi pateres sou'
he fed you (pieces of) the manna - the one your fathers did not
Now we may guess that there is a link of some kind between this 'lamb of
God' and the ram which Abraham finds - caught by its horns in a bush.
- First the question posed [Gn.22:7] :
- ... pou estin to probaton to eis
- ... Where is the sheep [alt: the goat] - the one for
the whole-fruit (offering) ?
And do you see 'ka_in'
(Cain) - hidden within the whole-fruit ?
- And then we get this [Gn.22:13] :
- ... kai anableyas abraam tois
- ... and Abraham, looking up with his eyes, saw ...
And now, looking up with your own eyes, do you see 'of_is' (a serpent) concealed
... kai idou
krios eis katecomenos en
futw sabek twn
- ... and look ! One ram held down within a sabek plant by
'krios' (a ram) shares three of its letters with 'ofis' (a
serpent) - whilst the remaining letter 'f' (which itself has 'two horns') may be found 'held
down' within 'futw' (a plant) ?
And could 'krios
(this ram ... in a sabek plant) be one with 'kurios sabawq' (the lord sabaoth) [as referred to in the book of
Isaiah] ? Abraham then brought it as a whole-fruit (offering) in
exchange for Isaac, his son.
|Picture Credit :
- And no sooner is this last question asked than it is answered in
the very next verse [Gn.22:14] :
- ... kai ekalesen abraam to onoma
tou topou ekeinou kurios
- ... and Abraham called the name of that place "I recognised a lord"
And 'krios' (a ram)
has ariqmos (number value) =
... the same as both 'oinos'
(wine) and 'oxos' (vinegar).
42N 23 36 enepaixan de autw kai oi
stratiwtai prosercomenoi oxos prosferontes
42N 23 36 And they made fun of him - even the soldiers, coming
up, bringing vinegar for him
Now where were we ? Yes, the lamb ...
- At Jn.1:36 we have :
- 43N 1 36 kai embleyas tw ihsou peripatounti legei ide o amnos tou
- 43N 1 36 and staring at Jesus' walking about, he said "Look,
the lamb of God"
- But what could he have been staring at ? It was just
'tw ihsou peripatounti' (Jesus'
walking about). What could have attracted the attention of John ?
Well, it is usual for a lamb to walk about on
four legs - which (in this
context) is of considerable consequence :
For at Gn.1:24-28 we have :
- 01O 1 24 kai eipen o qeos
exagagetw h gh yuchn zwsan kata genos tetrapoda kai erpeta kai qhria ths
ghs kata genos kai egeneto outws
- 01O 1 24 And God said "Let the earth bring forth
a living soul after a four-footed
kind - and creeping things and wild beasts of the
earth after (their) kind" : and it happened like this
01O 1 25 kai epoihsen o qeos
ta qhria ths ghs kata genos kai ta kthnh kata genos kai panta ta erpeta ths ghs
kata genos autwn kai eiden o qeos oti kala
- 01O 1 25 And (firstly) God made the wild beasts of the earth after
(their) kind, and the pastoral beasts after (their) kind, and all the creeping
things of the earth after their kind. And God saw them as good
01O 1 26 kai eipen o qeos
poihswmen anqrwpon kat' eikona hmeteran kai kaq' omoiwsin kai
arcetwsan twn icquwn ths qalasshs kai twn
peteinwn tou ouranou kai twn kthnwn kai pashs ths
ghs kai pantwn twn erpetwn twn erpontwn epi ths ghs
- 01O 1 26 And (next) God said, "Let us make a person in our image and in (our)
likenesses : and let them rule over the
fish of the sea, over the
birds of the sky, and over the
pastoral beasts, and over all the
earth - and over all the creeping
things which creep upon the earth"
01O 1 27 kai epoihsen o qeos
ton anqrwpon kat' eikona qeou epoihsen
auton arsen kai qhlu epoihsen autous
- 01O 1 27 And God made the
person. In the image of God he made him. Male and female
(ie. androgynous) he made them.
01O 1 28 kai huloghsen
autous o qeos legwn auxanesqe kai plhqunesqe kai plhrwsate thn ghn kai
katakurieusate auths kai arcete twn
icquwn ths qalasshs kai twn peteinwn tou ouranou
kai pantwn twn kthnwn kai pashs ths ghs kai pantwn twn
erpetwn twn erpontwn epi ths ghs
- 01O 1 28 And God blessed them, saying "Grow and multiply,
fill the earth and lord over
it. Rule over the fish of the sea and
over the birds of the sky - and over
all the pastoral beasts and over all the
earth - and over all the creeping
things which creep upon the earth"
So that was the 'lamb' ?
(as I write in English)
here is a
Did it grow up to
be a 'ram' ?
- Matthew :
- 40N 3 13 tote paraginetai o
ihsous apo ths galilaias epi ton iordanhn pros ton iwannhn tou baptisqhnai up
- 40N 3 13 Then Jesus went too far from Galilee - over the Jordan to
John, to be baptized under him
40N 3 14 o de iwannhs
diekwluen auton legwn egw creian ecw upo sou baptisqhnai kai su erch pros
- 40N 3 14 But John was preventing him, saying "I have a need to be
baptized under you - and (yet) you come to me"
40N 3 15 apokriqeis de o
ihsous eipen pros auton afes arti outws gar
prepon estin hmin plhrwsai pasan dikaiosunhn tote afihsin auton
- 40N 3 15 But Jesus, answering, said to him "Permit it just
now. For like this it is fitting for us to fulfill all righteousness".
Then he permitted him.
I shall not comment upon this other than to say that in the light of the
foregoing you may appreciate the reason for the reluctance of John.
11.3.7 Jesus speaks
This is what Jesus says about John :
- Matthew [similar at Lk.7:24] :
- 40N 11 7 toutwn de
poreuomenwn hrxato o ihsous legein tois oclois peri iwannou ti exhlqate eis thn
erhmon qeasasqai kalamon upo anemou
- 40N 11 7 But as these were going, Jesus began to say to the
crowds concerning John "What did you go out into the desert to see ? A
reed stirred with a wind ?
Note : Did you see the anagrams there ?
- The last 5 letters of 'anemou' (wind) are mirrored within 'saleuomenon' (stirred)
- Can we find 'amnos' (a lamb) in 'saleuomenon' (stirred) ?
(a reed; a cane; a pen) is almost an anagram of 'kamhlon' (a camel) - which one might reasonably
expect to see 'in the desert'
- These things (lamb; camel; cane; pen) are associated with
Jesus; Jacob; Judah - not, I think, with John.
- Matthew [similar at Lk.7:28] :
- 40N 11 11 amhn legw umin ouk
eghgertai en gennhtois gunaikwn meizwn iwannou tou baptistou o de mikroteros en
th basileia twn ouranwn meizwn autou estin
- 40N 11 11 Truly I say to you, there has not arisen within those
born of women one greater than John the Baptist. But the least in the kingdom
of the heavens is greater than he
40N 11 12 apo de twn
hmerwn iwannou tou baptistou ews arti h basileia twn ouranwn biazetai kai
biastai arpazousin authn
- 40N 11 12 But from the days of John the Baptist until just now,
the kingdom of the heavens acts with force - and the violent ones carry it
40N 11 13 pantes gar oi
profhtai kai o nomos ews iwannou eprofhteusan
- 40N 11 13 For all the prophets and the law prophesied until
40N 11 18 hlqen gar
iwannhs mhte esqiwn mhte pinwn kai legousin daimonion ecei
- 40N 11 18 For John came neither eating nor drinking - and they
say he has a demon.
Note: See also Lk.1:15; 7:33 - where it becomes
entirely clear that it is primary (vegetable) foods - such as
bread and intoxicating wine - that John does not
consume. His preference for secondary foods (locusts, honey at Mt.3:4;
Mk.1:6) marks him out as the polar opposite of Jesus. And,
keeping in mind the dietary preferences set out in Genesis Chapters 1-4 and
25-27, we are left to assess which of these two characters, John and Jesus, is
genuinely 'good' - and which, perhaps, is not.
Shortly John's role as a prophet will be brought to an abrupt
close. This development mirrors the fate of Abel (whose diet as a 'pastor of
flocks' presumably matched his offering at Gn.4:4 ie. meat, a 'secondary'
food). Abel is killed at the hand of his brother Cain (Gn.4:8; and see Hb.11:4;
1Jn.3:12). It may remind us too of the 'hairy' Esau, the 'hunter of wild
beasts', so swiftly displaced by his wild brother, Jacob.
Jacob gives Esau 'bread' and 'lentil stew'. Primary
foods are clearly his preference[Gn.25:34]. And, like the serpent, Jacob is
In stark contrast to his 'hairy' relation John, in the
gospels it is Jesus who makes available primary foods (bread and wine).
By this the gospel authors link him to a long list of Genesis' wrong-doers -
such as Cain, Noah, Melchizedek, Jacob. Do you see the pattern ? And what does
it suggest ? Jacob is portrayed as a liar who resorts to
impersonation to deceive even his own father - with the explicit
object of usurping the rightful inheritance of his brother Esau.
Now it is not long before we hear :
40N 14 10
kai pemyas apekefalisen [ton] iwannhn en th
- 40N 14 10 And, sending, he (Herod the Tetrarch) beheaded John in
Note: There ! The dreadful pattern first set in
Genesis is being repeated in the gospel story. Indeed at Jn.1:15 & 1:30
John is heard to predict that Jesus will take precedence over him. This
is surely a reference to Abel - and to Esau ? Now it has happened ! The
'kingdom of the heavens' has 'acted with force' - and 'the violent ones'
have 'carried it off' - once again.
With John removed from the scene, Jesus is now at liberty to
operate (in the story) with no further risk that his full identity may be
exposed. For any reader who is able may identify Jesus through solving the
numerous riddles which John presents.
40N 23 35 opws elqh ef
umas pan aima dikaion ekcunnomenon epi ths ghs apo tou aimatos abel tou dikaiou
ews tou aimatos zacariou uiou baraciou on efoneusate metaxu tou
naou kai tou qusiasthriou
- 40N 23 35 As upon you may come all righteous blood poured out
upon the earth, from the blood of Abel the righteous [Gn.4:8] to the blood
of Zacharias, son of Barachiah, whom
you murdered between the temple and the sacrificial altar
Remember that - before the angel intervened [Lk.1:13] - "they
would have called John the Baptist
after the name of his father", the priest Zacharias [Lk.1:5; 1:59].
Thus John the
Baptist is explicitly linked with Abel - whom Cain killed [1Jn.3:12].
11.4 The Pattern
Then in summary this seems to be the
||These now become
|These now usurp
the rôle of the first
- In the following verses from 'Genesis' we see such polarisation
overtly declared. Notice that the phrase about the conception and birth is
echoed in the announcement to Mary [Mt.1:23; Lk.1:31] :
01O 16 11 kai eipen auth o
aggelos kuriou idou su en gastri eceis kai texh uion kai kaleseis to onoma
autou ismahl oti ephkousen kurios th tapeinwsei
- 01O 16 11 And the angel of (the) lord said to her "Look, you have
within your belly and will give birth to a son. And you shall call his name
Ishmael because (the) lord has listened to your
01O 16 12 outos estai
agroikos anqrwpos ai ceires autou epi pantas kai ai ceires pantwn ep'
auton kai kata proswpon pantwn twn adelfwn
- 01O 16 12 He will be a boorish person. His hands will be
against all - and the hands of all against him. And he will dwell
against the face of all his brothers"
01O 17 20 peri de
ismahl idou ephkousa sou idou euloghsa auton kai
auxanw auton kai plhqunw auton sfodra dwdeka eqnh gennhsei kai dwsw auton eis
- 01O 17 20 But as for Ishmael : Look I
have heard you. Look, I have blessed him and I will increase him and fulfill
him exceedingly. He will beget twelve peoples - and I will establish him into a
This adversarial announcement is addressed to Hagar, the
Egyptian handmaid of Abraham's wife Sara. Her son is here named
Ishmael. Subsequently (and significantly) it is
Jacob who is named as Ishrael [Gn.32:29] - and becomes the father of twelve
Notice that (arithmetically) 'ismahl' + 'x'
And from the details given in the texts we can make this further
||These feed on
|These feed on
seeds/fruits of the earth
John, before he meets his end, tells us
what we need to know. He gives his 'reference' on Jesus. But his evidence is cryptic. If we can penetrate
his 'code' then we may learn something more about the identity of the one he
introduces, Jesus the Nazarene.
11.5 In the Beginning
Notice how 'Genesis' begins [LXX] ...
01O 1 1 en arch epoihsen o
qeos ton ouranon kai thn ghn
01O 1 1 In the beginning God made
Heaven [alt: Sky] and Earth
01O 1 2 h de gh hn aoratos kai
akataskeuastos kai skotos epanw ths abussou kai pneuma qeou epefereto epanw tou
01O 1 2 But the earth was invisible and unformed - and
darkness was above the abyss. And a spirit [alt: breath] of god
carried above the water.
01O 1 3 kai eipen o qeos
genhqhtw fws kai egeneto fws
01O 1 3 And God said, "Let light happen"
- and light happened.
01O 1 4 kai eiden o qeos to
fws oti kalon kai diecwrisen o qeos ana meson tou fwtos kai ana meson tou
01O 1 4 And God saw the light as good - and God divided
amidst the light and amidst the darkness.
01O 1 5 kai ekalesen o qeos to
fws hmeran kai to skotos ekalesen nukta kai egeneto espera kai egeneto prwi
01O 1 5 And God called the light 'day', and the darkness he
called 'night'. And evening happened - and in the morning day one
Then this is the first chapter of what is known as 'the fourth gospel' -
attributed to John. It is clear that from the very beginning it parallels the book of
43N 1 1 en arch hn o logos kai
o logos hn pros ton qeon kai qeos hn o logos
43N 1 1 In a beginning
was the 'logos' - and the 'logos' was with God - and the 'logos' was a god.
43N 1 2 outos hn en arch pros
43N 1 2 This one was in the beginning with God.
43N 1 3 panta di autou egeneto
kai cwris autou egeneto oude en o gegonen
43N 1 3 Everything happened
through it - and without it happened not one thing which has happened.
43N 1 4 en autw zwh hn kai h
zwh hn to fws twn anqrwpwn
43N 1 4 Within it was life - and the life
was the light of the persons.
43N 1 5 kai to fws en th
skotia fainei kai h skotia auto ou katelaben
43N 1 5 And the light is
revealed within the darkness - but the darkness did not comprehend
43N 1 6 egeneto anqrwpos
apestalmenos para qeou onoma autw iwannhs
43N 1 6 A person
happened : sent by a god, his name (was) John.
43N 1 7 outos hlqen eis
marturian ina marturhsh peri tou fwtos ina pantes pisteuswsin di
43N 1 7 This one came as a witness that he might testify
about the light - that all might believe through him.
43N 1 8 ouk hn ekeinos to fws
all ina marturhsh peri tou fwtos
43N 1 8 That one was not the light -
but (he came) so that he might testify about the light.
43N 1 9 hn to fws to alhqinon
o fwtizei panta anqrwpon ercomenon eis ton kosmon
43N 1 9 The light
was the genuine (one) which lights up each person coming into the world.
43N 1 10 en tw kosmw hn kai o
kosmos di autou egeneto kai o kosmos auton ouk egnw
43N 1 10 He was
in the world and the world happened through him - and the world did not
43N 1 11 eis ta idia hlqen kai
oi idioi auton ou parelabon
43N 1 11 He came to his own - and his own
did not thoroughly receive him.
43N 1 12 osoi de elabon auton
edwken autois exousian tekna qeou genesqai tois pisteuousin eis to onoma
43N 1 12 But as many as did receive him, he gave them authority
to become children of a god - to those trusting in his name.
43N 1 13 oi ouk ex aimatwn
oude ek qelhmatos sarkos oude ek qelhmatos andros all ek qeou
43N 1 13 These were born not from blood, nor from will of
the flesh, nor from will of man - but from a god.
43N 1 14 kai o logos
sarx egeneto kai eskhnwsen en hmin kai
eqeasameqa thn doxan autou doxan
ws monogenous para patros plhrhs caritos kai alhqeias
43N 1 14 And
the 'logos' became flesh - and tented among
us. And we beheld his glory,
glory like that of an only-begotten beside
a father filled with grace and truth.
43N 1 15 iwannhs marturei peri
autou kai kekragen legwn outos hn on eipon o opisw mou ercomenos emprosqen mou
gegonen oti prwtos mou hn
43N 1 15 John testified about him and
has cried out, saying "This was (he) of whom I said, `He who comes behind me
became in front of me, for he was my first`".
43N 1 16 oti ek tou plhrwmatos
autou hmeis pantes elabomen kai carin anti caritos
43N 1 16 For from
his fullness we all received even grace in exchange for grace.
43N 1 17 oti o nomos dia
mwusews edoqh h caris kai h alhqeia dia ihsou cristou egeneto
17 For the law was given through Moses. Grace and Truth happened through Jesus
Christ [ cf. Ga.3:13 ].
43N 1 18 qeon oudeis ewraken
pwpote monogenhs qeos o wn eis ton kolpon
tou patros ekeinos exhghsato
43N 1 18 No one has seen a god at any
time. An only-begotten god, the ONE BEING
in the bosom of the father, that one is set forth.
43N 1 19 kai auth estin h
marturia tou iwannou ote apesteilan [pros auton] oi ioudaioi ex ierosolumwn
iereis kai leuitas ina erwthswsin auton su tis ei
43N 1 19 And
this is the witness of John. When the Judaeans sent priests and Levites [to
him] from Jerusalem to ask him, "Who are you?"
43N 1 20 kai wmologhsen kai
ouk hrnhsato kai wmologhsen oti egw ouk eimi o cristos
43N 1 20 And
he admitted - and he did not deny - and he admitted that "I AM NOT the
43N 1 21 kai hrwthsan auton
ti oun su hlias ei kai legei ouk eimi o profhths ei su kai apekriqh
43N 1 21 And they asked him "What then? You are Elijah ?". And he
said "I AM NOT". "Are you the prophet ?" And he replied "NO".
43N 1 22 eipan oun autw tis ei
ina apokrisin dwmen tois pemyasin hmas ti legeis peri seautou
22 Then they said to him "Who are you - so that we may give an answer to those
who sent us?". What do you say about yourself ?"
43N 1 23 efh egw fwnh bowntos
en th erhmw euqunate thn odon kuriou kaqws eipen hsaias o
43N 1 23 He said "I (am) a voice crying in the wilderness
`Make straight the way of the LORD` - Just as Isaiah the prophet said".
43N 1 24 kai apestalmenoi hsan
ek twn farisaiwn
43N 1 24 And those sent were from the Pharisees.
43N 1 25 kai hrwthsan auton
kai eipan autw ti oun baptizeis ei su ouk ei o cristos oude hlias oude o
43N 1 25 And they questioned him and said to him "Then why
do you baptise if you are not the Christ nor Elijah nor the Prophet ?"
43N 1 26 apekriqh autois o
iwannhs legwn egw baptizw en udati mesos umwn esthken on umeis ouk
43N 1 26 John answered them, saying "I baptise in water : (in
the) midst of you there was standing (one) whom you do not know
43N 1 27 o opisw mou ercomenos
ou ouk eimi [egw] axios ina lusw autou ton imanta tou upodhmatos
1 27 He who comes behind me, of whom I AM [ I ] not worthy to untie
the strap of his shoe".
43N 1 28 tauta en bhqania
egeneto peran tou iordanou opou hn o iwannhs baptizwn
43N 1 28 These
things within Bethany, it happened beyond the Jordan - where John was,
43N 1 29 th epaurion blepei
ton ihsoun ercomenon pros auton kai legei ide o amnos tou qeou o airwn thn
amartian tou kosmou
43N 1 29 On the next day he saw Jesus coming
towards him and said "Look, the lamb of God, the one raising the sin of
43N 1 30 outos estin uper ou
egw eipon opisw mou ercetai anhr os emprosqen mou gegonen oti prwtos mou
43N 1 30 This is he of whom I said `Behind me comes a man who
became in front of me - for he was my first`
43N 1 31 kagw ouk hdein auton
all ina fanerwqh tw israhl dia touto hlqon egw en udati baptizwn
1 31 And I did not know him - but so that he might be revealed to
[alt: like] Israel, for this I came baptizing in water."
43N 1 32 kai emarturhsen
iwannhs legwn oti teqeamai to pneuma katabainon ws peristeran ex ouranou kai
emeinen ep auton
43N 1 32 And John testified, saying "For I have made
out the spirit going down like a pigeon out of heaven - and it remained upon
43N 1 33 kagw ouk hdein auton
all o pemyas me baptizein en udati ekeinos moi eipen ef on an idhs to pneuma
katabainon kai menon ep auton outos estin o baptizwn en pneumati
43N 1 33 And I did not know him, but he who sent me to baptise
in water, that one said to me `On whoever you will see the spirit going down -
and remaining upon him - this is he who baptises within a holy spirit.`
43N 1 34 kagw ewraka kai
memarturhka oti outos estin o uios tou qeou
43N 1 34 And I have seen
- and I have testified that this is the son of God."
43N 1 35 th epaurion palin
eisthkei o iwannhs kai ek twn maqhtwn autou duo
43N 1 35 On the next
day, again John was standing - and two from his learners
43N 1 36 kai embleyas tw ihsou
peripatounti legei ide o amnos tou qeou
43N 1 36 and looking at Jesus
walking around, he said "Look, the lamb of God"
43N 1 37 kai hkousan oi duo
maqhtai autou lalountos kai hkolouqhsan tw ihsou
43N 1 37 The two
learners heard him speaking - and they followed Jesus.
43N 1 38 strafeis de o ihsous
kai qeasamenos autous akolouqountas legei autois ti zhteite oi de eipan autw
rabbi o legetai meqermhneuomenon didaskale pou meneis
43N 1 38 But
Jesus turned and, noticing them following, said to them "What are you looking
for ?" And they said to him, "Rabbi" (which is to say, being interpreted,
'Teacher'), "where are you staying ?"
43N 1 39 legei autois ercesqe
kai oyesqe hlqan oun kai eidan pou menei kai par autw emeinan thn hmeran
ekeinhn wra hn ws dekath
43N 1 39 He said to them, "Come and see."
Then they came and saw where he was staying - and stayed with him that day.
(The) hour was like a tenth.
43N 1 40 hn andreas o adelfos
simwnos petrou eis ek twn duo twn akousantwn para iwannou kai akolouqhsantwn
43N 1 40 Andrew was the brother of Simon Peter, one of the two
hearing John - and following him
43N 1 41 euriskei outos prwton
ton adelfon ton idion simwna kai legei autw eurhkamen ton messian o estin
43N 1 41 This one found first his own
brother, Simon, and said to him "We have found the Messiah!" - which is, being
interpreted, 'Annointed' [Christ].
43N 1 42 hgagen auton pros ton
ihsoun embleyas autw o ihsous eipen su ei simwn o uios iwannou su klhqhsh khfas
o ermhneuetai petros
43N 1 42 He brought him to Jesus. Looking at
him, Jesus said "You are Simon, the son of John. You will be called Cephas"
(which is by interpretation, 'Stone').
43N 1 43 th epaurion hqelhsen
exelqein eis thn galilaian kai euriskei filippon kai legei autw o ihsous
43N 1 43 On the next day, he wished to go out into
Galilee - and he found Philip. And Jesus said to him "Follow me".
43N 1 44 hn de o filippos apo
bhqsaida ek ths polews andreou kai petrou
43N 1 44 But Philip was
from Bethsaida, from the city of Andrew and Peter
43N 1 45 euriskei filippos
ton naqanahl kai legei autw on egrayen mwushs en tw nomw kai oi profhtai
eurhkamen ihsoun uion tou iwshf ton apo nazaret
43N 1 45 Philip found
Nathanael, and said to him "We have found him of whom Moses wrote in the law
and the prophets, Jesus the son of Joseph, the one from Nazareth".
43N 1 46 kai eipen autw
naqanahl ek nazaret dunatai ti agaqon einai legei autw [o] filippos ercou kai
43N 1 46 And Nathanael said to him, "Can anything good be
from Nazareth?". Philip said to him "Come and see".
43N 1 47 eiden o ihsous ton
naqanahl ercomenon pros auton kai legei peri autou ide alhqws israhliths en w
dolos ouk estin
43N 1 47 Jesus saw Nathanael coming towards him - and
said about him "Look, truly an Israelite in whom there is no deceit !"
43N 1 48 legei autw naqanahl
poqen me ginwskeis apekriqh ihsous kai eipen autw pro tou se filippon fwnhsai
onta upo thn sukhn eidon se
43N 1 48 Nathanael says to him, "From
where do you know me?" Jesus answered and said to him "Before Philip called
you, being under the fig tree I saw you"
43N 1 49 apekriqh autw
naqanahl rabbi su ei o uios tou qeou su basileus ei tou israhl
49 Nathanael answered him "Rabbi, you are the son of God ! You are King of
43N 1 50 apekriqh ihsous kai
eipen autw oti eipon soi oti eidon se upokatw ths sukhs pisteueis meizw toutwn
43N 1 50 Jesus replied and said to him "Because I said to you
that `I saw you underneath the fig tree`, do you believe ? You will see
something greater than these"
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 up -
and the angels of God going up and going down upon the 'son of man' ".
This site is still 'under construction'. So
please forgive its shortcomings ! There is always more which might be done.
If you would like to make any comments (favourable or otherwise) or have
any corrections to offer, then I would be delighted to hear from you - and
please accept my thanks in advance. Please use this e-mail address :
 Lewis CS, 'Mere Christianity', first
published 1952 : Fount Paperbacks, 1977
 Watch Tower Bible and Tract
Society of New York Inc, 'New World Translation of the Holy Scriptures',
 'New Jerusalem Bible' : Darton, Longman and Todd : edition
in English; ISBN 0 232 51650 2