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Hey guys, welcome back to The Bible Unveiled. It really seems like you guys are excited for this series, and I'm very thankful for all the beautiful comments.
Exploring dark themes in the Bible, including sacrifice, dual readings, and hidden meanings behind Genesis and Cain and Abel.
Ask about this video. Answers come from its transcript only — with the timestamp, so you can check them.
Generated from the transcript and can be wrong — check the timestamp.
Key Takeaways
- The Bible contains multiple layers of meaning, including hidden symbolic interpretations alongside literal readings.
- Dark and challenging themes such as sacrifice and bloodshed are integral to understanding biblical narratives.
- The story of Cain and Abel reveals complex themes of curse, protection, and ancient societal foundations.
- Biblical numerology, especially the number seven, plays a crucial role in the text’s structure and meaning.
- The series encourages respectful dialogue and critical thinking about scripture without dismissing faith.
What the video covers
- The series analyzes the Bible with a focus on dual readings: an outer literal and a deeper symbolic interpretation.
- The presenter warns Christian viewers about dark themes involving blood, sacrifice, and children in this part of the series.
- Genesis is explored in depth, highlighting the dual creation stories and the symbolic significance of the Garden of Eden.
- The suppression of the feminine and the role of wisdom (personified as a woman) is discussed as a key biblical theme.
- The concept of biblical numbers, especially the significance of the number seven, is emphasized as a structural element.
- The presenter addresses common rebuttals about Adam’s death and the meaning of the forbidden fruit.
- Cain and Abel’s story is dissected with attention to biblical language, curses, and the implications of Cain’s actions.
- The video touches on ancient mythological parallels, such as Roman Saturn and Gnostic beliefs.
- The presenter stresses the importance of watching the series in order and engaging with comments respectfully.
- The Bible is presented as a constructed text with hidden codes and layered meanings rather than a straightforward narrative.
Chapters
- 00:00Introduction and Series Recap
- 05:27The Garden of Eden and Dual Creation Stories
- 10:00The Forbidden Fruit and Adam’s Mortality
- 15:04Gnosticism and Biblical Themes
- 19:58Cain and Abel: Story and Interpretation
- 24:59Sacrifice and Biblical Language
- 29:29Cain’s Curse and Legacy
- 37:01Ancient Parallels and Further Biblical Mysteries
- 42:52Conclusion and Next Steps in the Series
Full Transcript — Download SRT & Markdown
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Truly, it's greatly appreciated. It's inspiring, and I will continue to work hard so that we may unveil the Bible together.
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In the first episode, we set up the entire series and covered the first few chapters of Genesis.
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I'll do a recap, but there is something I have to say first, and I want to say it to the Christian viewers especially.
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Sincerely, this part of the series is about to get dark. There's no way around it.
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We're going to be reading verses about blood and sacrifice, and some of them involve children.
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So, I want you to know going in that I'm going to do my best to present all of it with love.
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I'm not here to mock the Bible, and I'm not here to mock you. I study this book because I take it seriously.
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And please remember, there are multiple readings of these stories. I didn't invent that. The oldest commentators of scripture read it that way. And this video will show you more than just one.
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So keep in mind that as we go through this heavy material, know that there's a deeper reading that's walking right beside it. And I will not leave you standing in the dark alone.
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But I do insist that if this is your first time here, please don't start with this episode. Go back and watch part one first. It's important.
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Everything is built on what was set up in part one. The sources, the method, the whole way we read this book. And without that foundation, some of what I'm about to show you today will sound like an attack. But it's not an attack.
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Part one will show you the spirit this whole series is done in. So, with that said, let me recap the first part of the series.
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In part one, we started with the river, the flow. And the river flowed into a very specific direction.
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Seven. Seven days in a week, seven colors in the rainbow, seven vowels in Greek, one for each of the seven planets. The word seven appears over 700 times in the 1611 King James Bible. In the last book, Revelation is seven of
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seven of seven all the way down. Then the book itself starts talking. Unto you it is given to know the mysteries of the kingdom of God, but unto them that are without, all these things are done in parables. Mark 4.
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So we know there are two readings, an inside one and an outside one. A key for the few and a tale for the crowd.
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And underneath the outside one are numbers. Ezra chapter 2 and Nehemiah chapter 7 both land on the exact same total, 42,360, a total neither list even adds up to. So someone had that number and they wrote it down twice.
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Which means the Bible was not just written, it was constructed. And it is built on water. In the beginning, darkness was upon the face of the deep. The waters were already there before a single day of creation.
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We discussed the concept of a carrier term, water being one of them. A carrier term is a symbol that weaves through the entire book like a thread. And we learned that matter materia comes from matcher, mother. The first matter is the
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first mother which brings us to her wisdom. And she's in the Bible crying out in Proverbs.
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She was there at the beginning and then she starts disappearing. Written in between the lines Lilith reduced to a screech owl.
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The suppression of the feminine is one of the main operating secrets of the whole Bible. And throughout this entire series, you're going to watch it happen again and again because the creation of man himself was told twice. Genesis 1, God creates man
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in his own image. Male and female created he them both at once. One androgynous being.
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Then Genesis 2 tells it again. And this time it is dust and a deep sleep. The woman taken out of his side. Two creations and two gardens. Read it slowly. The Lord God planted a garden eastward in Eden.
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Eden already existed. Keep that in mind. We concluded part one with the garden being a temple, an initiation chamber with a serpent inside. The Nikkash, the shining one. And the shining one told the truth. Your eyes shall be opened and
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ye shall be as gods. God confirms it himself. Chapter 3:22. Behold, the man has become as one of us.
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Now read why they were thrown out. Lest he put forth his hand and take also of the tree of life and eat and live forever.
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That word lest, they were never immortal in that garden. And that is exactly why a guard got posted. Cherubim and a flaming sword turning every way.
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Eden wasn't just closed. It was locked and the key was handed to a priesthood.
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Now, there was only so much I could cover in a 2-hour video. There is more to the garden, but in order to cover that, we must continue to keep building.
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We will come back to the garden very soon, but for now, we're going to continue with the pre-flood era.
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Remember, we even discussed a man in part one named Lamech who lived 777 years. And a few verses earlier, another Lamech, a different man with the same name who swears he will be avenged 70 and sevenfold.
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Why the seven and twice? The Bible never explains it and most Christians have no comment.
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We also discussed a descendant of Cain called the instructor of every artificer and brass, and I pointed out that that's not an accident.
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Beings that are not human yet somehow they can meet with humans. Let's also not forget the bloodline chart at the beginning of the King James Bible. Cain's line on the left, Seth's line on the right.
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I said we would come back to that chart and now we can use it for dissecting the story we all know: Cain and Abel.
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Now before we dive into that, I did want to respond to a few rebuttals.
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I do want you guys to know I read all the comments. This is a very sensitive topic and I do take everything into consideration.
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However, I do not wish to argue with Christians in the comments. If you have a rebuttal, please make a comment. I won't share your comment so you don't have to feel like I'm calling any one person out. It's simply so
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everything can be put on the table and we can all look at it. That's how we investigate the Bible without bias. And I want to show you that I'm listening.
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So in part one, I pointed out that God told Adam, "But of the tree of knowledge of good and evil, thou shalt not eat of it. For in the day that thou eatest thereof, thou shalt surely die." Genesis
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2:17. Then the serpent told Eve, "Ye shall not surely die." Adam ate and Adam lived. So I asked a simple question. Who lied?
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Well, many had a response to this and most of the comments went like this.
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God did not lie because Adam did die. Peter says it himself. One day is with the Lord as a thousand years and a thousand years is one day. Psalm 90 says the same thing.
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So when God said in the day you eat you shall die, he meant his day, 1,000 years.
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And Adam lived 930 years. He died inside God's day. And that is interesting because notice that not one patriarch in the entire Bible ever reaches a thousand.
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Methuselah is the oldest man in the book and he dies at 969. So the math does hold there.
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Another response to this was Adam died a spiritual death that day. Death entered and the connection was broken and the dying began.
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And look, I want to be fair to this argument. It is a real argument.
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It uses scripture to defend scripture. And when you first hear it, it feels like it closes the case. Now, that was your comment. I read it. Now, let me give you my response.
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In a sense, sure, I can grant that Adam did eventually die, but the argument depends on one hidden premise.
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That eating the fruit is what made Adam mortal. That death entered through the fruit. That is basically the whole argument.
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So let us just read the text and check. First, let us clearly establish why they were actually thrown out of the garden.
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Genesis 3:22. And the Lord God said, "Behold, the man has become as one of us to know good and evil. And now lest he put forth his hand and take also of the tree of life and eat and live forever." That is the reason
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in God's own words. He is not punishing. He is preventing lest he eat and
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Now think about what that sentence requires. You do not guard the tree of life from an immortal being. There's no reason to.
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The only reason to block the tree is if the man could still become immortal, which means he was not immortal yet.
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Adam was never immortal in that garden. Mortality was not the punishment. It was the starting condition.
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And keep in mind, the tree of life was never forbidden. Genesis 2:16, "Of every tree of the garden, thou mayest freely eat, every tree except one, and the tree of life was not that one." So it stood there
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free the entire time. He just never ate from it. Was something required first before you could eat of the tree of life?
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So follow it through. The fruit did exactly what the serpent said it would do.
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Your eyes shall be open and ye shall be as gods knowing good and evil and God confirms this in the same verse. The man has become as one of us to know good and evil. The knowledge came from the fruit.
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The death came from losing the tree. Two different trees with two different outcomes. Which means he eventually died does not save the threat.
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Because to keep God honest here, you have to redefine the word day or redefine the word die. And either way, you have to ignore an entire tree.
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But to be honest with you, you can pick whatever interpretation you want. I do mean that. You can do your homework and land where you land, but just don't walk past the whole tree to keep it.
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So, here's the thing. You can have that point. It's not my main focus to convince you that God lied. It was just a simple question, not a core argument.
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We don't even need this point. Set it aside. Everything we're about to decode stands on its own with or without it.
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So, that's the first response. The other big response was not about the text at all. It's about me. This is nasticism. This is oultism repackaged.
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He's worshiping the serpent. And I know it seems I'm going on with the intro, but this is very important.
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If I do not lay this out properly, they will use this as a way to discredit the work entirely.
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It goes something like this. The second rebuttal is not really a rebuttal, but more jumping to conclusions and accusing me of promoting the serpent as a shining trutht teller, the fall as an awakening, the hidden divine feminine.
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I do want to cover their points because they do bring up solid arguments. It's just operating from an entirely different framework.
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The main gist of it is that none of this is a new discovery. It's all just an offite reading of Genesis, an old heresy.
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And Aronyaeus refuted it all the way back around 180 AD. On top of that, they say I'm using Hebrew word studies from real scholars, but those same scholars concluded the serpent is a rebel under judgment, not an illuminator.
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So essentially, I'm presenting their evidence while leaving out their conclusion. That's the accusation. And to be fair, it comes from people who know their church history.
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On the surface, it really does seem like a solid argument. Now, here's my response.
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First, nosis andnosticism are two different things. I said this clearly in part one. Nosis is a word. It means knowing remembering.
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Gnosticism is a religion, a whole system. Yald debateth the archons to escape from the demi urge. One is a capacity of the soul. The other is a belief system with its own gods and its own doctrines.
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Second, and this is the part that doesn't get checked, the actual gnostic text do not say what this accusation thinks they say.
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Take the Apocryphon of John, one of the main Gnostic scriptures found at Nakamati. In that book, Cain and Abel are not victims or heroes. They are listed as two of the seven archons, the rulers set over the heavens. And the one who wakes
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humanity at the tree of knowledge, it's not the serpent, it's an eagle. The text says so directly and it makes a point that this is a different being from the serpent.
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So the famous gnostic serpent hero is not even in the Gnostic scripture. If I were secretly preaching narcissism, I'd be doing a terrible job because the Gnostics themselves disagree with that reading I am being accused of.
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And third, reading is not worshiing. Pointing at Genesis 3:22, where God confirms the serpent's words, is not telling you to follow a serpent.
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It's asking you to follow the text. Description is not devotion. I simply asked who lied. That's a reading question, not a religion.
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So, notice what happened. If someone is calling this, see if they're actually responding to the points in the video.
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The verse never got answered. They just attacked me. And I get it. Labels are faster.
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But anyone who keeps accusing instead of responding to the core points is not defending the Bible. They are dodging the material.
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The verses are right there. Answer them and I will happily listen. That's how this works.
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So that's my second response. With that said, I'm very thankful for all the comments, even the ones that disagree.
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And there are a few more comments worth responding to, but they don't necessarily have to do with the garden or the current part in the series. So, please continue to let me know your criticism as I truly am trying to be
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unbiased. This is an investigation, not dogma. And with your help, we can finally decode the Bible for the world to see all her secrets.
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Now, everyone knows the story of Cain and Abel. You have the two brothers, the two offerings, jealousy, the murder, and the mark.
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You can learn the Sunday school version in about 5 minutes. But remember what we learned. There is always two readings, an outside one and an inside one. And the inside of the story is something else entirely.
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The moment you slow down and actually read chapter 4, all sorts of questions start piling up.
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Like for example, who told Abel to sacrifice? The Bible doesn't explain it at all.
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Why after the garden do they just out of nowhere start sacrificing animals for the Lord?
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There is no command, no instructions, nothing. So why is he killing lambs? Surface level doesn't give you an explanation.
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Then we have to ask why did God accept the meat and refuse the vegetables?
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Why is the meat a sweet scent to God? The text gives no reason. The typical explanation is because Abel put his heart into the sacrifice.
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Well, let's talk about that. After the murder, Cain is terrified and he says, "Everyone that findeth me shall slay me." Everyone?
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Who? His family was supposedly the only family on earth. And then he goes and finds a wife. Where did she come from?
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Why does the murderer's line invent civilization? The first city in the Bible is built by Cain.
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The father of music comes from Cain's line. The instructor of every artificer in brass and iron. Cain's line.
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Why does everything come from the cursed side? Then very soon we'll cover the two lays.
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One lives 777 years. The other swears 70 and sevenfold. And what about the women? They appear at the very end of the family line. They are named within a genealogy of men, but there is no story attached to them. So
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why even mention them? Then we have the book the Bible quotes by name. Yet the book itself is missing.
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Well, we're going to read it. And what's with these beings that are not human taking human wives, giants in the earth in those days?
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And apparently the flood needed to remove something. What exactly needed washing away? And there is a word hiding inside the names of these two brothers.
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Once you see it, you can't unsee it. It involves a single question. And it might be the most sensitive and touchy question of them all.
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Many of you may think that it sounds insane right now, but the text itself is going to force it.
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The question is, who is the cannibal? Now, simmer on that for a moment because there's one last detail from the garden that we should highlight before moving on.
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On the way out, the Lord God made them coats of skins. Skins. What are these skins? Clothing.
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Well, skins do come off an animal, which would mean something died in that garden before any human did.
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So then you could argue the first blood is by God's own hand. How else would you give them clothing made of skins? Unless there's a deeper secret here.
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So, just keep that in mind because chapter 4 starts with two brothers and an altar.
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26 verses, but there's an entire world beneath it. We ended part one with man being driven out of the Garden of Eden.
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But let's go back to the end of chapter 3 as there are some strange things we need to discuss.
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Let's start with chapter 3 and 14. The Lord God is talking to Eve, the woman, and says, "What have you done?" The woman says, "The serpent beguiled me, and I did eat." So the serpent beguiled her. But what
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does beguiled actually mean? The Hebrew word here is his from the root na. And it's more than just a simple trick. It means to lead someone astray, to carry them off course.
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Now watch what happens to this word as it moves through the translations. The Greek Old Testament renders it apo to deceive. But in Greek the word implies allurement, the same word family the New Testament uses for the deceitfulness of riches,
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a pull. And then there's the Latin when Paul retells this exact moment. The Latin Bible reads sedukit astia seduced.
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And I didn't translate it that way. The vulgate did the official Bible of the western church for over a thousand years.
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Paul himself frames it in that direction because right before he mentions Eve, he's talking about presenting the church as a chasteed virgin to Christ.
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He puts the serpent and virginity in the same breath. The rabbis, as we covered in part one, write it the same way.
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So the English says beguiled, the Latin says seduced. Let's just take note of that.
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Then the Lord God turns to the serpent. Because thou hast done this, thou are cursed above all cattle and above every beast of the field. The Hebrew word is auror.
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Cursed. Now, here's what you have to slow down and count because something strange is going on with this curse.
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Ask yourself, who actually gets cursed in Aiden? The serpent gets the word. That is verse 14.
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Now read the woman's sentence in verse 16. I will greatly multiply thy sorrow and thy conception. In sorrow thou shalt bring forth children. In thy desire shall be to thy husband, and he shall rule over thee.
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So now she will experience pain. But read it again. The word cursed is not there.
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Eve is sentenced, but Eve is never cursed. Then Adam, verse 17, and here it gets stranger.
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Cursed is the ground for thy sake. Adam isn't cursed either. The ground is the Hebrew is arura.
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And Adam, the ground, the soil is feminine. The earth Adam was pulled out of the mother material itself takes the curse in his place.
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So the curse lands exactly twice in Eden. Once on the serpent and once on the feminine ground.
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The man and woman never received the word at all. So whatever you were taught about the curse of Eve, the text in front of you says the curse skipped the humans and the mother earth took it instead.
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Why? In between that sits verse 15, the enmity between thy seed and her seed.
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The two seeds we covered in part one. The war of the two lines is declared right here in the middle of the sentencing.
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One more thing from verse 16 before we move on. Thy desire shall be to thy husband and he shall rule over thee.
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Remember those exact words. desire and rule because God's going to say it one more time very soon.
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Now, watch what Adam does right after all these sentences come down. Verse 20. And Adam called his wife's name Eve because she was the mother of all living.
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Okay, so the woman did not have a name before this. Sit with that for a second.
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She was just sentenced to sorrow into being ruled. And the next act in the text is the man naming the mother Shabba life, the mother of all living, named by the man who was just told he would rule
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over her. Then comes verse 21. And this one the Bible never explains. unto Adam also and to his wife did the Lord God make coats of skins and clothe them. Coats of skins.
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Okay, so let's stop. Where did the skins come from? Skins come off an animal, which means an animal died.
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And who was there to kill it except the one making the coats? So the first death in the Bible is not a human death. Now, if we take this literally, we must conclude that before Adam, before Abel, something was slain
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in that garden, and it was by the Lord God's own hand. A skin was wrapped around the humans.
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No name for the animal, no reason given why the fig leaves were not enough. The first blood in the Bible belongs to God.
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Verse 22, we already handled. Behold, the man has become as one of us, the tree of life. That word lest they were never immortal, and the door needed a guard.
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Verse 24. So he drove out the man, and he placed at the east of the garden of Eden cherubams, and a flaming sword, which turned every way to keep the way of the tree of life.
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Okay, so who are these cherubam? Notice the Bible introduces them with nothing. No description of what they are, no explanation of where they came from. The text drops them like you should already know. And it's going to keep doing that with these types of
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beings all the way through the book. And what is a cherub anyways? Forget the baby angels on the Valentine cards. That image comes from Renaissance painters.
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In the Bible, cherubam are guard beings. The Hebrew word is keru, and scholars match it to the caribou of Babylon and Assyria. The winged guardians carved at the gates of their temples and palaces.
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Part man, part beast, placed at the doorway so nothing unworthy could pass. So, a hybrid of some kind.
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The prophet Ezekiel actually sees them up close. And what he describes is nothing like a baby.
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Four faces on one being. A man, a lion, an ox, and an eagle with wings and wheels within wheels.
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There's actually a word for this. The tetramorph. Four forms in one being. They are the same four creatures we found on the 1611 cover in part one. The four evangelist. Matthew the man, Mark the lion, Luke the ox, and John the
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eagle. So the four beasts guarding the gospels are the four faces of the cherub. Four in one.
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There's something much deeper going on with this four in one pattern, but we're not ready to open that just yet. So just take note of the four and remember from part one where these beings show up next. The ark of the covenant. Two
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golden cherubams sit on top of the mercy seat and God says there I will meet thee from between the two cherubams.
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The beings guarding Eden's gate end up guarding the box at the center of the temple.
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So what's the connection? Okay, but now ask a logical question. Two verses ago, God said that man has become as one of us. Then the cherubam get posted.
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Are the cherubam part of the us the beings who already know good and evil?
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The Bible does not say, but God trusts them with the tree of life. So whatever the us is, these beings work for it.
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And Ezekiel has one more thing to say about a cherub. That there was a covering cherub who walked in Eden in the garden of God among stones of fire.
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But we'll get to that later in the series. For now, it's enough to say that they are the gate guards.
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So, the gate closes behind Adam and Eve. It's guarded by these cherubam. And now, man is out in a world that the Bible has barely even described yet.
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We know from earlier from Genesis 2 that the narrator brings up Ethiopia and Assyria. And this is before God took the man in verse 15 to put him in the garden to dress and keep it. So what exists in
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the world when Adam and Eve are released into it? Well, the first thing mentioned in Genesis 4 is a birth and Adam knew Eve his wife and she conceived and bare Cain and said, "I have gotten a man from the
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Lord." Then verse two, and she again bare his brother Abel, and Abel was a keeper of sheep, but Cain was a tiller of the ground.
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Now, let's stop right there because there's a lot going on in just these two verses.
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In part one, we pointed out how Eve says she has gotten a man from the Lord. And we'll get back to that phrase in a moment, but notice she only says it for Cain.
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Abel was born in verse two and there's no announcement at all. Nothing from the mother.
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So why does she announce one son and not the other? Is there a reason?
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And it's also important to note the jobs here because Abel is given the sheep, but Cain is assigned to the ground. The word for ground is adama.
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The same feminine adama we just watched take the curse. something to consider. But first, pull up the bloodline chart from the beginning of the 1611 King James Bible.
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We have Cain's line running down the left, Seth's line running down the right. Now, we can actually put this to use here.
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Everyone mentioned in the next few chapters are on this chart, and it really does help with understanding everything going on.
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Okay, but now back to verse one cuz there are words hiding in it. Start with new. That is yada, the carrier verb from the garden. The same root sitting inside the tree of knowledge of good and evil.
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We talked about this in part one. It's multi-layered. To know a person in the body, to know a thing by experience, and to be initiated.
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It's doing three jobs in one. and the Bible never splits them apart. Now, back to our announcement.
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I have gotten a man from the Lord. As we discussed, the Hebrew verb here is ka. And ka is a purchase word to acquire something, to possess it. And that is literally where Cain gets his name. Cain means possession.
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So, Eve's not just celebrating here. She is announcing an acquisition. And the strange part is who is the acquisition with? Because the Hebrew reads closer to I have acquired a man with Yahweh with the power.
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The first child ever born on this earth is announced like a transaction. And apparently the other party is the Lord.
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The rabbis noticed this a long time ago and they say that that power was Samuel, the angel who came upon the serpent and that Cain was his child.
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But that is tradition, not Genesis. So you can take that how you wish, but you have to admit the text on its own is already pointing in a strange direction.
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And notice something else. Adam does not name this child. We can assume that Eve does. Adam is only in this verse for exactly one word. Keep that in mind because Eve is going to speak at the very end of this chapter. And that's
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important because the story of Cain and Abel starts with the mother and ends with the mother.
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So why is there no announcement for Abel? Abel enters in four words attached to his brother and the verse moves on.
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Well, the answer is hiding in his name. Abel in Hebrew is he and he means breath vapor.
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And if you want to see how the Bible itself uses this word, go to Ecclesiastes, vanity of vanities, all is vanity.
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That famous line, the word for vanity there is heaval. He is saying all is he.
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Everything passes away like a breath. Like Abel. Now notice something about Abel in the story that most people never catch.
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He never speaks. Go check. There's not one recorded word from Abel in the entire Bible.
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The man named Breath never gets to use his. So one brother is named possession, announced by the mother, obtained with a power. The other brother is named breath, born in silence and kept in silence.
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It's almost like the names were given as a preview of the whole story. Then notice that Cain was made a tiller of the ground. The Hebrew is ovid adama, a worker of the Adam, the same Adam that took the curse a few verses ago.
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Now remember Adam's own sentence 3 23. God sent him forth to till the ground from hence he was taken.
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Which means the firstborn inherits the cursed labor. The child that was gotten with the Lord is now bound to the very soil the Lord just cursed.
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And it's important to keep an eye on the ground because the Ottoma is not finished yet. She's going to open her mouth.
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So Abel, a keeper of sheep, which sounds normal until you ask a simple question.
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A keeper of sheep for what? Because go back to chapter 1 29. God gave man every herb bearing seed and the fruit of every tree. To you it shall be for me. plants.
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That was the food. Nobody in this story has permission to eat animals just yet.
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That permission does not come until after the flood in Genesis 9, which we'll get to.
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So, there's no meat on the table. Wool, maybe milk, maybe. But the first time we actually see this block get used for something is an altar. And with no real explanation either.
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So those are the two names and we can start to see the deeper meanings.
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But there is one more secret hiding here and it only comes once you combine them together.
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So let's get to it. Genesis 4:3. And in process of time it came to pass that Cain brought of the fruit of the ground an offering unto the Lord.
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and Abel he also brought of the firstlings of his flock and of the fat thereof.
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Now before anything else look at that opening phrase in process of time. The Hebrew there is mik yamim and it literally reads at the end of days after some unknown stretch of time at the end of days the brothers show up with
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offerings. The Bible does not tell you how many years passed. It just cuts to the altar.
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So really ask yourself, who told them to do this? Because there's no command to do so. In chapter 1, God hands out the diet plants. Chapter 2, the only command is about a tree. Chapter 3, the curse.
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And the curse talks about bread and sweat and herbs. though to be farmers. Nowhere in the story so far has anyone been told to bring an offering and nobody has been given permission to kill an animal. There's no instruction
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anywhere. And yet in verse three, both brothers just know what an offering is. They know to bring one, and they know who to bring it to, unto the Lord.
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But the question of why never gets explained. So where did they learn it? Well, think back to the coats of skins.
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The only time anyone in this story has ever seen an animal died is when the Lord God killed one himself and turned it into clothing. That's the only precedent that exists.
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And notice what each brother brings. Cain brings the fruit of the ground, the adama.
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So the farmer of the cursed soil brings what the cursed soil grows. Abel brings the firstlings of his flock in the fat thereof.
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Take note of those two details, the firstborn animals and the fat, because those exact items are going to show up later written into law.
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But again, why the firstborn? And why does it need to be a baby animal?
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Okay, so we have two offerings. And if you've ever seen a dramatization of the story, it's always the same depiction.
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Cain is working very hard day and night in the fields. Obviously, he did put a lot of work into tilling the ground and producing these fruits.
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On the other hand, Abel's always depicted as if he were just playing in the fields, singing and making music, while Cain does all the real hard work.
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Now, I'm not saying that's proof, but if you've ever watched a Bible cartoon or movie, it's always depicted in the same manner.
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I bring this up because the whole surface level moral of the story here is that Cain did not put his heart into his offerings. And that's why God chose Abel's offerings over Cain's.
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But in order to even discuss this, are we just going to ignore how bizarre it is that the second generation of man has to actually make offerings up to a god?
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One offering literally being the murder of an innocent animal. I mean, keep in mind this is a story we teach to children.
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So, if that's the surface level, then why does the Lord choose the meat over the fruit of the land?
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The fruit, without argument, takes more work. So, why would Cain not put his heart into it? It's never explained.
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Well, let's read the actual verses and see. Genesis 4:4 and 5. And the Lord had respect unto Abel into his offering, but unto Cain into his offering he had not respect. And Cain was very wroth, and his countenance
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fell. So there it is. One offering accepted, one rejected. But notice the text gives no reason at all.
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This is exactly the gap where the heart answer gets inserted. And to be fair, that answer does come from the Bible.
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Hebrews 11:4 says, "By faith, Abel offered unto God a more excellent sacrifice than Cain." That's the New Testament looking back at this scene from supposedly a thousand years later in calling it faith.
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So, I understand that aspect. And while we're here, let's deal with the jealousy answer, too, because that's the one that most of you were given.
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Cain was jealous of his brother and the jealousy became murder. Now, I'm not going to fight it. It's in the text. Cain was very wroth and his countenance fell.
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And the New Testament doubles down on it, too. First John 3:12, Cain slew his brother because his own works were evil and his brother's righteous.
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So, yes, you can argue the jealousy is real. And when we get to the field that the jealousy is the motive, but notice what the jealousy answer actually explains.
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It explains the murder. It does not explain the rejection. The jealousy only shows up after the Lord refuses Cain's offering. It is Cain's response to the preference, not the reason for the preference.
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So even if I hand you the jealousy, and I will, the first question is still wide open.
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Why was one offering accepted? And one more thing that the text skips, how did the brothers even know whose offering was accepted?
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Genesis does not say that either, but the old traditions answered it, and they answered it in a very similar way.
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One of the ancient Greek translations of this verse says, "The Lord kindled Abel's offering, set it on fire." And when Islam's commentators asked the same question, they gave the same answer. A fire came down from heaven and consumed it. That is how they knew. The
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fire came down and ate. Keep that in mind. But now, let's read what Genesis actually says.
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The Lord had respect unto Abel and to his offering. Unto Cain, and to his offering he had not respect.
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The offering is in the sentence both times. And the text goes out of its way to tell you the respect landed on the man in the thing he brought.
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If this was only about the heart, the offerings do not need to be mentioned at all. But they are twice.
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And think about what each brother could even bring. Cain was assigned to the ground, so he brings what the ground gives produce.
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Abel keeps the flock, so he brings meat and fat. Each brother brought his own harvest.
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And the Lord had respect unto the one with the blood and the fat. So now it's going to get a little bit uncomfortable.
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On the face of the text, the preference follows the menu. That fat is not a small detail because later when the law finally arrives in Leviticus, the fat is the one portion reserved for the Lord.
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All that fat is the Lord's. That's Leviticus 3:16. Abel brought the exact portion the law would one day demand before any law existed.
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How did he know? But wait, let's slow down for a second. What does the Lord actually do with an offering?
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Think about it. What does it mean that he had respect onto it? What is he getting out of this?
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An offering is brought to someone. It is given and someone receives it. So what exactly is being received here?
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Well, the Bible answers this question in its own words just a few chapters ahead.
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Genesis 8. Noah steps off the ark, builds an altar, and offers burnt offerings. In verse 21 says, "And the Lord smelled his sweet savor. And the Lord said in his heart, "I will not again curse the crown." Wait, the Lord smelled the offering, and
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the smell is what changes his mind. So God enjoys the smell of a young animal being sacrificed.
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Are we not allowed to ask questions here? And notice what he decides. I will not again curse the ground. The Alama, the smell of burning flesh is what softens the curse on the mother ground.
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Take note of that connection. Now, that phrase sweet savor nikak in Hebrew, it appears over and over again throughout the law. Every time an offering burns.
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And then in numbers 28:2, the Lord describes the daily offerings with his own mouth. Listen to what he says.
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My offering in my bread, for my sacrifices made by fire, for a sweet savor unto me shall ye observe to offer unto me my bread.
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That's not me interpreting. That's the Lord's own vocabulary for sacrifices. his bread, his sweet savor. And the temple would later run this twice a day, every single day, morning and evening, like a schedule, like meal times.
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Now, I'm just going to leave that right there because this store gets much deeper than it looks and we will open it properly later in this video.
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But remember the question from the beginning. It sounded insane at first, right? Maybe it sounds a little less insane now.
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So Cain is furious. I mean, wouldn't you? He's out here working all day, and nothing he does will ever gain the respect of the Lord. Remember, the ground is cursed, and he was made to till the ground. So, of course, his
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countenance fell. And really think about the setup here. Came as a sign of the cursed ground. And then his offering from that cursed ground gets rejected.
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Was he ever going to win? And now for the first time in this story, the Lord speaks directly to Cain.
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Verse 6. And the Lord said unto Cain, "Why art thou wroth? And why is thy countenance fallen?
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If thou does it well, shalt thou not be accepted? If thou doest not well, sin lith at the door, and unto thee shall be his desire, and thou shalt rule over him.
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Now, there's a lot there. First, sin lith at the door. That word lith in Hebrew, it is rovets. And rovets is not the word for something lying around.
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It's a word for an animal crouching. the way a lion crouches. In fact, the Bible uses this exact word later for Judah. He crouched as a lion.
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Genesis 49:9. And interestingly, scholars have pointed out that in Aadian, there is a being called Rabbitsu, a demon known for crouching at doorways and thresholds.
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So, the English gives you the idea, sin lying at a door. But the Hebrew is describing something closer to a crouching creature.
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Sin is depicted as a being waiting at a threshold. And the Lord talks about it like he has desires.
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Which brings us to the strangest part of the speech. Unto thee shall be his desire, and thou shalt rule over him.
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Does that sound familiar? Go back to the sentence on Eve 3:16. Thy desire shall be to thy husband, and he shall rule over thee.
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Desire rule. Masha, the same two Hebrew words in the same structure. The sentence spoken over the woman is now spoken over sin and Cain is placed in the position of the husband.
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sin desires. Cain must rule. The Bible is using its marriage formula on a crouching entity at a door.
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Now, what do we make of that? The woman under the man, sin under Cain.
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Whatever that crouching thing of the door is, Cain was just handed authority over it.
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And there's another strange detail in the Greek Old Testament. The Septuagent verse 7 reads completely different.
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It says, "If thou offerest rightly, but divideest not rightly, hast thou not sinned?" "Dividest, as in cutting portions." In the Greek Bible, Cain's problem is not his heart. His problem is that he did not divide the offering correctly.
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Like there was a procedure, a right way to cut, which would mean the oldest tradition of the story understood the offering as a ritual with rules. Rules that Cain broke. Rules that once again, nobody in the text was ever given.
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And how does Cain respond to all of this? He doesn't. The next time Cain speaks, he's talking to his brother in a field. Genesis 4:8.
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And Cain talked with Abel, his brother. And it came to pass when they were in the field that Cain rose up against Abel, his brother, and slew him.
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Okay, remember it's all about order. Cain is given rule over sin in verse 7.
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Then the very next verse, out of nowhere, Cain talked with Abel his brother. All right, but what did he say?
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In the Hebrew, the verb is vomare, meaning and he said. Everywhere else in the Bible, that verb introduces a quote. Somebody says something.
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But here, nothing follows. Cain said to Abel, his brother, and then the sentence just ends.
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The most famous murder in the Bible happens right after Cain says something to Abel.
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And it gets more interesting because other ancient versions of the Bible have the missing words.
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The Samaritan Pentatuk has them, the Septuagent has them, and the Old Syriak has them. So does the Latin Vulgate.
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They all read some version of let us go out into the field. So the oldest texts preserve the line that the Hebrew text lost or dropped.
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Cain tells Abel to go out onto the field with him. In the Tarum, the old Aramaic translation of the Torah actually writes in the whole argument.
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Listen to what Cain says. I perceive the world was created in goodness, but it is not governed according to the fruit of good works.
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For there is respect to persons in judgment. Therefore, it is that thy offering was accepted in mine not accepted with goodwill.
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There is respect to persons in judgment. That is the first murderous grievance in the tradition's own fill.
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The judge played favorites. And it goes further. The Targum's Cain says there is neither judgment nor judge nor another world and Abel argues back that there is. And the text says because of these words they had contention upon the face
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of the field. So even when the tradition patched the hole, it patched it with an argument about the acceptance.
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Nobody could imagine them fighting over anything else. Well, almost nobody. Genesis Rabba records one other guess. A school that taught the brothers were fighting over whose land the temple would one day be built on. The first murder over the deed to the future house
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of sacrifice. So is that all? What did Cain say to his brother? What do they talk about? The text will not tell us. And what did he kill him with? The text doesn't say. But one late tradition, the book of Jasher,
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says Cain grabbed the iron part of his plowing instrument, the farmer's tool. Another tradition says it was a stone.
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And the tarum even tells you where it landed. Cain draped a stone into his forehead. Keep that spot in mind.
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And the painters, interestingly, had their own tradition. In medieval and Renaissance art, Cain swings the jawbone of an ass.
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It's right there on the Gent alterpiece, one of the most famous paintings in Europe.
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Art historians trace this weapon all the way back to 7th century England. And it happens to be Samson's weapon, the jawbone that slew a thousand men in the book of Judges. Shakespeare knew the tradition, too. In Hamlet, he looks at a
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skull and calls it Cain's jawbone that did the first murder. So, the Bible hands Cain no weapon at all. And the imagination throughout the centuries reached for a jaw, the bone of eating.
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But the heaviest answer is in Genesis Rabba. The rabbis taught that Cain had watched where his father slaughtered the bull for sacrifice. And he killed him from there, from the place of the neck, from the place of the signs. The signs
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are the windpipe and the gullet, the exact cut points of ritual slaughter, the way a priest kills an offering.
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So the tradition's own memory of the first murder is that Cain killed his brother the way you kill a sacrifice.
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So in one verse after God talks about sin with Cain telling him to rule over sin which we discussed is portrayed as a being we get the first human death in the Bible and it is a brother. So this
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is about brothers. Is this the beginning of the brotherhood? He was just told he could rule over that crouching thing. And the next thing the text records, it ruled him.
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And then the Lord shows up with a question. Verse 9. And the Lord said unto Cain, "Where is Abel, thy brother?" And he said, "I know not. Am I my brother's keeper?" Now, let's think about that. Because of
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that textual problem in verse 8, these are actually the first recorded words Cain ever speaks in the Bible.
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This is the first quoted sentence out of the first human ever born. And on the surface, it's a lie followed by a question. I know not. Am I my brother's keeper?
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So, it's presented as if Cain is being sassy to God. And again, why does God even need to ask this?
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This is the second time an all- knowing God comes down to ask a question he should already know the answer to. He asked the father, "Where art thou?" And now he's asking the son, "Where is thy brother?" Keep that pattern in mind cuz we're
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going to see more of this hiding thing. Adam hid from the presence of the Lord.
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Watch what Kane's about to do. And that word keeper, the Hebrew root ishimar to keep, to guard.
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Where have we seen that word before? Adam was placed in the garden to dress it and to keep it. The cherubam were posted to keep the way of the tree of life. The whole story so far has been
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about who keeps what. And now the first murderer throws the word back at the Lord like a joke. Am I my brother's keeper?
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The Lord answers verse 10, "What hast thou done? The voice of thy brother's blood crith unto me from the ground." So let's take this in. Abel, the man named Breath, the one who never got a single line of dialogue, finally gets a
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voice after death. And it is his blood that speaks. The New Testament confirms that that voice never shut off.
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Hebrews says of Abel, "He being dead yet speaketh, present tense." And then he grades the blood of Jesus against it, the blood of sprinkling that speaketh better things than that of Abel.
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So there are two bloods and both of them speak. And in the Hebrew there's a detail that the English hides the word demay bloods plural the voice of thy brother's bloods.
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The rabbis noticed this a long time ago and their answer is recorded in the Mishna.
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It means his blood and the blood of all the descendants that would have come from him. When Cain killed one man, he killed every generation inside that man.
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But the rabbis don't stop there. That same passage of the Mishna builds a law on this plural. Whoever destroys a single soul, it is as if he destroyed an entire world.
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And whoever saves a single soul, it is as if he has saved an entire world.
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That line is from Schindler's list. It comes from right here from the plural bloods of Abel. And it goes further. The Quran tells this exact story. The two sons of Adam, the accepted offering, the murder. And immediately after the Quran
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says, "For that cause we decreed for the children of Israel that whoever kills a soul, it shall be as if he had killed all mankind." For that cause.
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And here's the thing that nobody notices. That decree is not written anywhere in the Old Testament.
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Before the Quran, it exists in exactly one place. the Mishna, the rabbis oral law. The Quran even files it under Israel's name. So, the Torah, the Mishna, and the Quran are all chained to one plural noun in Genesis 4.
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And since we're discussing the rabbis, there is one more thing they said about this verse.
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Rabbi Shimon Ben Yokai, one of the most important names in the whole tradition, said this, and he prefaced it by saying, "It is difficult to say and impossible for the mouth to enunciate." He compared it to two wrestlers fighting
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before the king. The king watched the whole match and could have separated them at any moment. He did not wish to, and one overpowered the other and killed him.
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And as he died, he screamed, "Who will demand justice for me before the king?" That's on record 1,800 years ago. From the generation of rabbis whose teachings became the Mishna itself, reading the same verse we are reading, because the
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blood cries unto the Lord. And the rabbi asked, "Who else was standing there watching the field?" Then verse 11, "And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand."
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So two things just happened. First, I told you to watch for the curse word, a roar. It landed on the serpent, then it landed on the ground. It never touched a human in Eden.
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Well, here it is again, and this time it lands on Cain. The first human being cursed in the Bible is not Adam and it's not Eve. It's Cain. And notice where his curse comes from. Cursed from the earth.
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The curse travels serpent onto thy belly. Remember, then the ground. And now out of the ground into the man who works it.
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But look at what the ground is doing. She opened her mouth. That is the King James word for word.
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The Adama, the feminine ground opened her mouth and received the blood. That confirms it right there. No question. The ground is feminine.
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I told you she's in every single story. And remember chapter 2. Before the garden, a mist went up and watered the whole face of the ground. The face of the ground was given water. Now her mouth is given blood.
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The first one to actually swallow anything in this whole affair is the mother ground. So the question is who is responsible for this blood?
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Who cursed the ground in the first place? Who made Cain responsible for tilling the fields?
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And verse 12 closes the sentence. When thou tellst the ground, it shall not henceforth yield unto thee her strength.
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Slow down because there's two big details. Her strength, that is the second feminine pronoun the King James gives the ground in two verses. And second, that word henceforth, so she shall not from now on yield her strength to Cain,
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which means up until this very moment, she did. The cursed ground was still yielding her strength to Cain this whole time. His fruits were real fruits. The ground was working for him just fine.
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So if the heart answer says Cain brought lazy leftovers, the text here says otherwise, then what was the reason?
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A fugitive in a vagabond shalt thou be in the earth. Did you notice that in the earth? Take note of that phrase.
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So Cain responds verse 13, "My punishment is greater than I can bear." And that word bear is the same verb this chapter opened with. Eve bear came.
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In English, to bear a child and to bear a burden is one word because bearing is carrying. The mother carried him in. Now he cannot carry what he did.
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But the Hebrew goes further. The verb is nasa to carry. And is also the Bible's word for forgive.
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To forgive iniquity is to lift it, to carry it away. The same verb. So Cain's line reads two different ways.
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My punishment is greater than I can bear or my iniquity is greater than can be forgiven.
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And the Septuagent went the second one. The Greek reads, "My guilt is too great to be forgiven." So which is it? Is the weight too heavy or is Cain beyond forgiveness?
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And look at verse 14. Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a fugitive and a vagabond in the earth.
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And it shall come to pass that everyone that findeth me shall slay me. But hold up. Read the Lord's actual sentence again and then read what Cain just said.
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The Lord said the ground stops yielding and Cain would be a fugitive in a vagabond. That's it. Cain is the one who adds the rest. Driven from the face of the earth, hidden from thy face.
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Everyone will slay me. Cain is declaring this punishment on himself. That's something usually skipped over in Sunday school.
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And here's the hiding we were talking about. Adam hid from the face of the Lord. The son declares he shall be hid from it. And he says it from the face of the earth. Remember part one, the face
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of the waters, the face of the deep. The mist watering the face of the ground and now the face of the earth. The same face language.
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So she has a face. Okay. But what's with this fugitive stuff? A vagabond. How does this make any sense if civilization hasn't even started?
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Well, count the people in the story so far. Adam, Eve, Cain. Now, Abel is dead.
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According to the story so far, that is the entire human race. If that's not true, we can conclude the Bible is not telling us everything, confirming the need to decode and find more in the first place.
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So, who exactly is Cain afraid of running into out there? Everyone that findeth me shall slay me.
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Everyone who who is out there in the wilderness looking for him. The text doesn't explain.
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Cain talks like the world outside is already populated. And it's going to get even stranger in a few verses because Cain is about to find a wife somehow.
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Verse 15. And the Lord said unto him, "Therefore, whosoever slayth Cain, vengeance shall be taken on him sevenfold." Why the seven?
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Well, if you watched part one, you may have a clue. And the Lord set a mark upon Cain, lest any finding him should kill him.
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Okay, so logically, none of this makes any sense if you're reading the surface level version.
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First, God did not respect Cain because he didn't put his heart into it. He didn't have faith. Okay? So, this upsets Cain. His countenance fell and then he murders his brother. Then God says, "Now you were cursed." Cain makes his own
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punishment. Apparently, God agrees with him and then curses anyone who decides to slay Cain. That vengeance shall come on him sevenfold.
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from who? We can assume the Lord will act out this vengeance. Then to make sure everyone knows this, who is this everyone? The text doesn't say, but then God puts a mark on Cain.
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In many of the recreations of this event and media, the mark is put on his forehead specifically.
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So what was the mark? The Bible doesn't say. another blank. And by now you know what happens with the blanks.
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The traditions filled them in. The rabbis in Pier de Rabbi Elezar say the Lord took one of the 22 letters of the alphabet and set it on Cain's arm.
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Genesis Rabba says a horn grew out of him and even records one opinion that the Lord gave Cain a dog to walk ahead of him. And the Septuagent translates fugitive in vagabond as groaning and trembling.
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So in the Greek Bible, the mark became Cain's own shaking. But here's what we can gather from the text.
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The word for mark in Hebrew is ult and means a sign. We will see this throughout the book.
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The rainbow after the flood is called an oath. So is circumcision. So is the Sabbath. And the suspicious part, the blood of the Passover lamb painted on the doorpost in Egypt so that the destroyer would pass over that house.
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The text calls that blood an ult, a sign on a door that tells of death to come.
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Sound familiar? Sin was crouching at Cain's door. Later in the Bible, blood marks the doors.
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And the first alt in the Bible is placed on Cain himself, telling every would be Slayer, not this one.
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So why the forehead? Because several paintings and movies put the mark on Cain's forehead, even though the text never says where it went.
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Keep in mind this is where the pineal gland sits, but the Bible does know forehead marks.
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Ezekiel chapter 9, the Lord sends slayers through Jerusalem, and before they go, a man with a writer's inkorn is told, "Set a mark upon the foreheads of the men that sigh and that cry for all the abominations." Then the slayers get their orders. slay
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utterly old and young, but come not near any man upon whom is the mark. The marked foreheads are spared.
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And in Ezekiel, the Hebrew actually names the mark. It is the letter Tav, the last letter of the alphabet.
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And in the Paleocript, the Tav was written as a cross. a cross on the forehead deciding who lives when the destroyer walks through the city. The church fathers noticed this too.
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And let's not forget Revelation, which runs on two forehead marks. The servants of God are sealed in their foreheads before the wrath comes. His name written in their foreheads, and the beast marks his own people in their right hand or in their foreheads.
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and no man might buy or sell without it. So, a mark that decides who the destroyer passes over. Cain, the Passover doors, Ezekiel's forehead, Revelation seal.
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That's not a coincidence. And it starts right here in Genesis 4 where the first protected man in the whole system is the murderer.
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Verse 16. And Cain went out from the presence of the Lord and dwelt in the land of Nod on the east of Eden.
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The land of Nod. Nod in Hebrew comes from the verb to wander. It's literally the land of wandering. And notice east of Eden. The garden was planted eastward. The cherubam were posted at the east of the garden. Everything in the story keeps
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moving east. So Kane's out, marked, protected, cursed from the ground, walking in the land of wandering, a fugitive in a vagabond.
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The very next thing he does is he builds a city. So let's consider the feminine for a moment because look at what's happened in the story so far. The ground took the curse for Adam's sake and his place.
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Then she opened her mouth and took the blood. Then her strength was withdrawn. The woman was sentenced to sorrow and put under rule. The first wife in the story got blamed. And the mother of all living got her name from the man who
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rules her. Everything in the story keeps happening to her. She receives the curse. She receives the blood. And she receives the sentence.
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Keep all that in mind because for the first time in the Bible, women are about to enter the story by name.
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So Genesis 4:1 17. And Cain knew his wife and she conceived and bare Enoch and he builded a city and called the name of the city after the name of his son Enoch.
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Two big questions in one verse. First, Cain knew his wife. What wife? Where did she come from?
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Remember, Adam, Eve, Cain. That's the cast so far. The standard answer, and it's a real answer, is Genesis 5:4.
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Adam begat sons and daughters. So, Cain married his sister. The Book of Jubilees says it outright and even gives her a name. Awan, Cain's sister.
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Okay, but hold up. Why don't we get a story about them? Because notice what that cost.
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To defend the text, you have to accept that the entire human race comes from incest and the Bible just decides not to mention it.
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Or there's another reading, the one Cain himself already told us, "Everyone that findeth me shall slay me." There were people out there, and the text never explains who, and the Lord never corrects him. So, you have to choose.
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Either answer you pick, you're filling in a blank, the Bible left open. Just take note of which one you reach for and ask yourself why.
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Then the second question, the fugitive builds a city. Read it again. We can assume it's the Lord speaking.
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Out of nowhere, now Cain is building a city. A fugitive and a vagabond shalt thou be.
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That's what he said. So what is the opposite of wandering? Settling walls. A city. The first city in the Bible is built by the man who was sentenced to never settle.
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How does that make any sense? So he gets a wife and he builds his own city and the Lord is fine with all of this.
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Cain does not serve his sentence the way the text portrays it. He builds the exact thing the sentence forbids and nothing happens to him.
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Then we get introduced to Enoch and the city named after him. In Hebrew, the name is Kanakh and the root of the name Kanakh means to dedicate, to initiate.
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It's the same root that gives you Hanukkah, the feast of dedication. So the first city in the Bible carries a name that means something like dedicated, initiated, or even founded.
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Now keep that in mind because we will see this on the opposite side of the family tree.
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So the murderer walks out of the presence of the Lord, finds a wife who should not exist, refuses his sentence, and founds the first city in history.
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Now, let me ask you, does this story sound familiar? Because there's a story far too similar to just ignore.
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The founding story of Rome. Now, most people know two names, Romulus and Remis, and maybe the wolf, but very few people actually read the story.
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It starts with a woman. Ria Sylvia was a vestal virgin which meant she was sworn never to bear children but she conceives anyway twins. And when she's asked who the father is, she names a god, Mars, the god of war.
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So the story opens with a forbidden birth and a mother crediting her sons to a god.
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Why have we heard that? I have gotten a man from the Lord. And what happens to this mother for it?
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She is condemned, locked away. The twins are sentenced to death, put in a basket, and set a drift on the river Tyber to drown.
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But the river doesn't kill them. It lays them at the shore. And the one who comes to save them is not a man, not a god.
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It's the mother, a sheolf. The wolf finds the abandoned twins and nurses them with her own milk. And Plutarch adds that a woodpecker came and fed them.
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So you could say the children the state condemned are kept alive by a wild mother that no law commands.
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And there's a wink hidden in the Latin here. The word for shewolf, lupa, was also Roman slang for a prostitute.
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The Romans knew it, too. Libby himself records the rationalized version that the twins real nurse was the herdsman's wife, a woman the shepherds called Lupa.
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So, the wolf may have been a woman all along, remembered under a slur instead of a name.
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Again, another mother the story refused to name properly. And then a herdsman named Fostulus finds them and then raises them as his own.
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Strange name, huh? So the future founders of Rome grow up as shepherds just like Abel.
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The twins grow up and they decide to found a city. But which brother will it be named for? Who has the favor of heaven?
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So they hold a contest of signs. Each brother takes a hill and watches the sky. And the gods will show their choice through birds.
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Remis sees six vultures first. Then Romulus sees 12. And then it breaks there because who won? The one who saw first or the one who saw more? The sign was given. The acceptance was contested. And there's no reason that actually settles it.
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Think about the similarities here. Two brothers, each has to offer their own watchfulness and then a heaven that shows, but no clear reason given.
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Sound familiar yet? So Romulus starts building and notice how a city was founded in that world.
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Plutarch says Romulus fitted a brazen plowshare to a plow and drove a furrow around the boundary.
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There's that brazen word again. That furrow, the pomearium, became the sacred border of Rome. A farmer's tool cut the holy line and a kill order was posted on it. Oid records it.
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Romulus tells his man Cairer, "See that no one crosses walls or trench that we have plowed. Kill whoever dares." And then Remis comes to see his brother's little city and laughs at the low walls and he jumps over them.
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Oid says, "Reis sank bloodied to the stony ground." And Libby records what was said over the body. So shall everyone fair. who shall dare to leap over my fortifications.
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Brother kills brother at the boundary. The blood goes into the ground at the wall and the killing becomes the city's first law.
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Then the city is named for the survivor Roma Romulus. And oid gives him one more line standing over his brother. Farewell my brother taken against my will.
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Okay. And what does this new city do next? Because the parallels don't stop at the murder.
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Rome has walls and one man. So Romulus opens what the Romans called the asylum.
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Anyone could come there and be safe. No questions asked. And who comes? Libby tells you. runaways, outlaws, slaves, fugitives from every neighboring people. The first city of Rome is populated by fugitives.
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In Rome still has no women. So where do the wives come from? They take them.
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The Romans invite the neighboring Sabines to a festival and seize their daughters. The founding mothers of Rome are women who were stolen.
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So let's set it side by side now. A firstborn credited to a god by his mother. The mother punished, the son raised as a shepherd. A contest of offerings where heaven's choice is given with no reason. A brother killed over
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it. His blood in the ground at a boundary line. The killer protected, never punished, building a city and naming it for his own line. a city filled with fugitives, wives who appear from a world that should not be there.
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That is Rome's founding legend. And that is Genesis 4. Literally, there is one difference. In Genesis, the rejected brother kills and the killer is cursed.
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In Rome, the chosen brother kills and the killer becomes a god. Romulus is taken up in a storm at the end of his life and worshiped as Korinos.
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But we can settle this by asking what if Cain is the chosen one here?
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Because go back to the story. It was Cain who got the divine paternity claim from his mother's own mouth. It was Cain who walked away with the mark, the seven-fold protection, the bodyguard clause.
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And it is Kane's line that inherits everything. The city, the forge, the arts. At the altar, he is the rejected one.
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Sure. But everything after the murder treats him like the favorite. Read it that way. And the one difference between Genesis and Rome disappears.
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The chosen brother kills and the chosen brother founds. And heaven looks after him. Now, one of the responses may be, "Well, Rome just copied the Bible." Well, that's actually very hard to argue.
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Rome's founding story was assembled by Greek historians around the 3rd century BC. And those men had no access to Hebrew scripture and no interest in it.
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The Greek translation of the Bible was only just being made in that same era in Egypt for Jews.
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No scholar on any side claims Romulus was borrowed from Genesis. Nobody argues that. So really think about this. The pieces of this template are older than the oldest Bibles we physically possess.
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That baby in a basket on the river, that exact story survives on ununiform tablets from the 600s BC telling the birth of Sargon of Akad. A king set a drift in a reed basket sealed with pitch pulled from the river and raised by a
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stranger. That is centuries before the oldest surviving scrolls of Genesis. So no, you cannot say that paganism is just copying scripture.
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The template was already ancient when both of these stories were written down. And what that means for which story is the original, I'll just let you sit with that.
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And the Bible has its own version of the founding blood stated blatantly. First Kings 16:34.
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In his days did Yel the Bethlite build Jericho. He laid the foundation thereof in Abiram his firstborn and set up the gates thereof in his youngest son.
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He laid the foundation in his firstborn. the gates in his youngest son. A city rebuilt in the builder's own dead sons.
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Scholars call this foundation sacrifice, and archaeologists have dug up enough burials under ancient thresholds and foundations to give it that name.
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So, cities in the old world get founded on blood. The blood goes into the ground and the walls go up over it. And remember what we learned about the ground. she receives. She drank Abel's blood and Rome's ground drank Remis' and
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Jericho's foundations held Abiiams. So we must ask, what is it that these builders seem to know?
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We know the story in detail now. There are two brothers, two offerings that are brought with no command, a lord who had respect unto the one with the fat and the blood. A murder that happens in a field. Then the protected killer in a
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city founded on a brother's blood. But the main question beneath all of this, who was being fed?
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But before we answer that, let's look into some other stories that connect here because Greece discusses this with a specific family. Might seem random at first, but it isn't.
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It starts with a king named Tantalus. And Tantalus was a favorite of the gods.
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So favored that he was invited to eat at their table. So think about that. A mortal man dining with the gods.
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And then Tantalus even returned the invitation. He hosted a banquet for the gods at his own home.
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But do you know what he cooked for that banquet? He killed his own son, Pelops, cut him up, cooked him, and served him to the gods as the meal.
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Now, why would he do that? Is this what the gods eat? While the oldest sources give two reasons.
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Either to test whether the gods could tell what they were eating or simply to feed them. As Pendar puts it, in return for the meals he had enjoyed.
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Either way, a child is on the table and the gods are the diners. But here's the important detail.
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The gods detect it and they refuse the meal. All of them except one. Deer, lost in grief for her stolen daughter, is not paying attention, and she eats the shoulder.
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So, the gods gather up the boy, put him back together in a cauldron, and bring him back to life. But the shoulder is gone. It was eaten. So, they replace it with ivory. and Pelops walks through the rest of the Greek myth carrying an ivory
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shoulder, the permanent receipt of the piece a god consumed. Now, when the poet Pendar came to retell the story centuries later, something happens in the poem.
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He gets to the part where the gods eat the child and he stops. He says nearly word for word, "It is impossible for me to call one of the blessed gods a glutton." I stand back.
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He knows the story. He's telling the story and he refuses on the page to say that a god ate flesh because it is not seemly to speak ill of the gods.
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So the poet sanitizes the meal in the middle of serving it. Don't forget that because we will see it again.
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Okay. So this is how the house begins. Now watch what the house becomes. This Pelops, the restored boy, has sons, Atrius and Thestes, two brothers, and they go to war over the throne of Mysini.
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The kingship was tied to a specific token, the golden lamb. And there is a secret with this lamb.
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In the older sources, Atrius had vowed his finest lamb to the altar as an offering.
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Then a golden lamb appeared in his flock, and he kept it, hid it away instead of sacrificing it.
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So the throne of Mysini is built on a lamb that was owed to the altar and withheld.
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Take note of that imagery. A kingship that lives in the possession of a golden lamb.
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There's a great secret here. Six centuries ago, the kings of Europe founded their most exclusive royal order. The one the emperors of Spain and Austria wore the throat in every portrait, and it's still awarded today.
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Its emblem is a small golden lamb hanging on a chain. They call it the Order of the Golden Fleece.
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We will get there later in this series. But back to the brothers. Thestes got the lamb the dirty way. He seduced Atrius's wife and stole it. So again, we have two brothers fighting over a token of favor over which one of
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them heaven has chosen to rule. And how does Atrius take his revenge? He does not challenge his brother to combat. He invites him to a feast, a reconciliation dinner to bury the feud.
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And while the table's being set, Atrius takes his brother's young sons, kills them, and cooks them.
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The Roman playwright Senica stages this scene with Atrius working like a priest at an altar. And that's right, because that's exactly what this scene is. And then thest sits down and eats and does not know.
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Escilis puts that account in the mouth of a survivor of that house. He writes it like this.
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Atrius served up to my father as entertainment a banquet of his own children's flesh.
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And when all unwittingly my father had quickly taken servings that he did not recognize, he ate a meal which, as you see, has proved fatal to his race. Now discovering his unhollowed deed, he uttered a great cry, reeled back,
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vomiting forth the slaughtered flesh, and invoked an unbearable curse upon the line of pelps.
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The Greeks said the sun itself reversed its course in the sky rather than look at that table.
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And the curse worked. Atrius's son was Agamemnon, the great king of the Trojan War. And what does Agamemnon do? He puts his own daughter, Ephaganiah, on an altar for wind for his ships.
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The house cannot stop putting its children on tables and altars. That curse is the engine of Greek tragedy's most famous cycle, the Orestia.
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The central cursed family of the entire Greek stage is a child eating machine from its first banquet to its last.
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It's the same story. And I'm not claiming the Greeks read Genesis. That's not the argument. And the scholars would rightly eat me alive for it.
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The argument is the pattern. Two unconnected traditions and the same machine. Favor, brothers, a feast, a child consumed, a future built on the curse. And the Greeks themselves would not have called this a coincidence.
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One of their own priests, Salucius, wrote about myths like these. These things never happened but always are.
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Meaning the myths are not history. They are diagrams. Something that is always true drawn as a story.
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So the question becomes a diagram of what? Remember the family didn't invent the menu? A father serving his son to the gods. Brothers feeding brothers their children.
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The house of Atrius learned that at their church. It comes from the very top of their religion from the father of the gods themselves.
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And you most likely already know his name. In the beginning of the Greek cosmos, there was the sky and there was earth.
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Ordanos and Gaia. And Odanos was a brutal father. So his son took a sickle of adamant, ambushed him, and castrated him. And that son's name was Kronos.
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Kronos became king of the universe. But a prophecy hung over him. The same thing he did to his father would be done to him. He would be overthrown by his own son.
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So Kronos found a solution. And Heidi, the oldest Greek poet we have on this, says, "The great Kronos swallowed as each came forth from the womb to his mother's knees.
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Every time his wife Ria gave birth, Kronos took the newborn, and he ate it." So, a child eater, they were swallowed child after child down into the belly of the father god.
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And Ria, the mother, finally decides enough is enough. When the sixth child comes, she hides the baby and she wraps a stone in swaddling clothes and hands it to her husband.
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And Kronos, he says, took it in his hands and thrust it down into his belly.
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So he eats the substitute wrapped like an infant. a substitute placed on the altar instead of the child.
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That will come up later. The hidden child was Zeus. He grows up, comes back, forces his father to vomit up the swallowed children, and there is war in heaven, and the children win.
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That's the founding story of the entire Greek pantheon. The gods of Olympus are every one of them the survivors of a child eater.
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The Romans had the same god, but they called him Saturn. That's the direct standard relation.
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Kronos is Saturn. The sixth planet carries it. And so does the day of the week, Saturday. Saturn's day. Remember part one, the seventh day, the day of rest.
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We'll come back to that. But if you want to know what Saturn meant to the artist of Christian Europe, look up what Reuben's painted and then what Goya painted. Both titled the same way.
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Saturn devouring his son. For centuries, the civilized West kept painting the father god with a child in his mouth.
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And Greece kept other eaters too. When Odysius is trapped in the cave of the Cyclops, so a giant, what does this giant do?
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He eats the men two at a time. Okay, but this is where it stops being mythology and becomes geography because this god was not just a story the Greeks told.
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A Phoenician writer named San Kinayiathan preserved for us through Pho recorded the religion of Phoenicia which in mainstream history is the coast right beside the holy land and he wrote Kronos whom the Phoenicians call Elus was deified as the star Saturn.
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So the Phoenician's name for Kronos for Saturn was L. Elus. L is a divine name that runs all throughout the Old Testament.
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L E Elohim El Shai Israel. Now let me be careful here. I'm not saying the Bible's L and the Phoenician L are automatically the same being and the biblical writers clearly work to keep their god separate from the
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neighbors god but the name is the same cemetic word from the same region and the phoenetian historian says their l is saturn then he records what their l did when very great dangers from war beset the country he araided his son in royal
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apparel and prepared an altar and sacrificed him. His only begotten son dressed in royal robes placed on an altar by his father. Again, a god sacrificing his only begotten son.
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And this was not only told, it was performed. Carthage, the great Phoenician colony, worshiped this god as Bahal Hammon, and the Roman inscriptions in North Africa renamed that same god on the stones as Saturn.
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The historian Diodoris describes the right. There was in their city a bronze image of Cronis extending its hands, palms up and sloping towards the ground so that each of the children when placed their own rolled down and fell into a sort of
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gaping pit filled with fire. In one crisis he says 200 children of the noblelest families.
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Now scholars debate the scale of it, how often, how many, and the debate is real.
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But the burial precincts are excavated and infant urns are counted in the thousands. And the name of the god on the dedication stones is not in dispute.
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The Bible knows this right and it has a name for it. Malik. Thou shalt not let any of thy seed pass through the fire to Mollik. Leviticus 18.
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King Josiah has to physically defile a working side of it, a place called Topth in the Valley of Hinong, right outside Jerusalem, so that no man might make his son or his daughter to pass through the fire to Malik. 2 Kings 23. And Jeremiah
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tells you whose real estate that was. The high places of Baal in the valley of the son of Henon to pass their sons and daughters to the fire unto Malik.
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And one more thing about the valley, its name in Hebrew is J Hanum. If you say it a few centuries faster, J haha, the New Testament's word for hell. Hell itself is named after the valley where the children burned.
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So count the names. Kronos who swallows his children. Saturn who devours his son on the museum walls of Europe. L who sacrifices his only begotten and royal robes. Bal Hammon whose bronze hands slope towards the fire.
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Malik in the valley that became hell. These five names are connected to the Bible on every side and it's on one specific appetite.
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And you would think, you would hope that the Bible keeps that God safely outside its own walls.
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Well, let's read Amos, the book of Amos, a shepherd prophet speaking for the Lord, reviewing Israel's 40 years in the wilderness. And in chapter 5 26 he says this.
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But ye have borne the tabernacle of your Malik in Kion your images, the star of your God which ye made to yourselves.
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The star. Hold up. Let's take that verse apart because there's more packed in it than any verse that we've read yet.
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Ye have borne, meaning they carried it through the wilderness, the same 40 years they were carrying the ark of the covenant. And the text says they were also carrying something else, a tabernacle of Malik.
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And in the Hebrew, that word's doing double duty because the consonants read Malkeim, your king.
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Malik and Mlec the king are the same word just different vowels. So the verse says they carried the tent of their king.
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And then the second name Cen Kaiwan your images the star of your god. So whatever they carried had a star attached the star of your god.
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And this part's not interpretation. It's not anybody's interpretation. Kaiwan is a known word. It's the Aadian name of a planet. Kaamanu, the steady one, the constant one. So called because it is the slowest wanderer in the sky. It's
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the Aadian name of Saturn. That is standard seriology. You can go pull that off a university shelf. The star of your god named in the verse is the planet Saturn.
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And the scribes knew exactly how radioactive this verse was. The Mazerites, the men who added the vowel points to the Hebrew text centuries later, pointed both of these names with the vowels of the word shakuts, detestable thing.
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They vowel branded the names in the text like a warning label. So even the text itself is flinching at what it says.
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Now to be fair, the Hebrew text and the Greek Old Testament give different names in it. The Hebrew reads sik in Kion. The Greek reads Malik in Rifon.
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So how does that happen? The same verse but two different names. Well, these were foreign words. Assyrian star names being dragged through centuries of handcopying by scribes who no longer knew what they meant. And most scholars think rife is just Kaiwan after
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a copying slip because the first letters look nearly identical in the old script. There is also a debate about the tense whether Amos means they carried this thing back in the wilderness or that they will carry it with them into exile.
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So yes, this gets over convoluted, but notice what no manuscript and no scholar disputes.
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In every version of this verse, in every language, Israel is carrying the tabernacle of a rival God and it comes with a star. That's the clue. So which star is it?
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Some of you might be thinking, well, it's a messed up verse. One obscure prophet, just let it go. Except the verse did not stay in Amos.
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Acts 7, the first Christian martyr, Steven, is standing before the council giving the speech that gets him stoned.
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And at the peak of that speech, he reaches for this exact verse in the New Testament records him saying it. Ye took up the tabernacle of Malik in the star of your God Rem figures which ye made to
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worship them. So the charge appears twice in the Bible. One in the prophets, one in the New Testament at the death of its first martyr.
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Israel in the wilderness carried the star of their god and that star's name is Saturn.
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There's no getting around it. And remember what part one already showed you about the seventh day, the one day of the week the whole Bible is built around, the day of rest, the Sabbath.
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Whose day does the calendar still call it? Saturday. Saturn's day. I won't say more than that. Just simmer on it.
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Now, before we answer the big question of this video, there's one more witness to bring in.
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And it's not a Greek poet this time, not a prophet. It's the church itself.
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There is a church in Ravena, Italy called Sant Opalinare in Class. And on the wall of its sanctuary, there is a mosaic that is about 1300 years old from the 7th century.
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It's very strange. In the center, there's a man standing behind an altar. But the altar is not drawn as a rough stone block. It's drawn as a table with white cloth, two loaves of bread sitting on it, each one marked with a cross.
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There's a golden cup of wine in the middle. And walking up to the table from one side is a man carrying a lamb in his arms Abel.
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From the other side comes Abraham bringing his son Isaac. And above the table out of the sky, the hand of God is reaching down.
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Now, who is this man standing behind the table serving it? The Mosaic names him.
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It's in gold letters at the top. Mechisedc. Now, if you don't know Mechisedc, he appears in Genesis 14 for three verses and then he's gone.
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We'll get to him later. He is the king of Salem, the priest of the most high God. And what does he do in those three verses? He brought forth bread and wine.
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And he blessed Abraham. And Abraham gave him a tenth of everything. That's it. That's the whole appearance.
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A priest king serving bread and wine centuries before the law even exist. He's kind of a big deal. And there's a lot more to him. We will meet him properly very soon.
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The point right now is the table. Ravena has another church San Vital built around 547 AD and it holds the same scene.
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Abel on one side holding up his lamb, Melchisedc on the other side holding his bread, one altar between them, and the cup of wine already sitting on the table.
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In Rome in Santa Maria Major around the year 432, Mechisedc comes out with the bread and wine to meet Abraham.
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The image continues on a famous golden altar in Austria made in 1181. Mechisedc's offering is set directly beside the last supper.
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In the cathedral at Aruns, there's a carving where Melkisedc is handing Abraham the bread like a priest giving communion.
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And in the 1400s, a Flemish painter named Bouts built an entire altarpiece with the last supper in the center surrounded by four Old Testament scenes.
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And every single one of them is a scene of food. So, why does the church keep painting Abel's lamb arriving at a communion table?
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Well, the church tells you itself out loud at every single mass. Inside the Roman cannon, the core prayer of the Catholic mass prayed for about 1500 years. The priest holds up the bread and wine and asks God to accept
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them. But listen to how he asks. Accept these as thou was pleased to accept the gifts of thy just servant Abel and the sacrifice of our patriarch Abraham and that which thy high priest Mechisedc offered unto thee.
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That prayer is older than the mosaics. We have it quoted by Ambrose of Milan around the year 390.
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The art is just the prayer painted on the wall. So that means at every mass for 15 centuries, the priest has asked God to accept the bread on the table the same way he accepted Abel's lamb.
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The church itself files the communion table under Abel's altar. One continuous table which runs from the first offering in the Bible to the one at the front of the church last Sunday.
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That's not my connection. It's theirs. But now we must explore the main question, the heaviest one in the entire Bible.
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So what happens when you put Cain and Abel together? Cain, Abel. Is there a secret in those words? By now, most of you already know what I'm hinting at. Say them together a little faster.
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Canable. Canable. Cannibal. Now, before anyone runs to the comment section, let me do the homework for you.
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The dictionary etmology of cannibal comes from Columbus. He heard the name of the Karib people wrote it down as the Spanish Kibba became the word for a maneater.
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That is the mainstream origin and I'm not going to dispute it. Sure, I'm willing to admit that adding the names together is just a rhyme, and I'm presenting it as rhyme. Shakespeare played the same game, by the way. Or at
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least most scholars conclude he did. He took the word cannibal, scrambled the letters, and named his savage in the Tempest Caliban.
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If the greatest writer in English could play with the word, so can I. But here's where it gets interesting.
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There's a second etmology that comes from a famous Protestant scholar Alexander Hisl whose book the two Babylons is well known by half the pastors in America.
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He argued that cannibal traces to the calaldian canabal the priest of Baal. So there is logic here because he built it out of the Bible under Mosaic law. The priest must eat of the offerings.
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So a priest of Baal, Hislib argued, would be required to eat what was offered to Baal. And what was offered to Baal in that valley outside Jerusalem? Well, we just covered that.
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Now, I'm not asking you to pick an etmology because whichever origin you choose for the word, the eating is not a theory. It is law. Numbers 18. Every offering of theirs shall be most holy for thee and for thy sons. The priest
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eat the offerings. Leviticus 10. Moses is angry that the sin offering was not eaten. And he says why it must be. God hath given it to you to bear the iniquity of the congregation.
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The priest eats the sin. That is the system. It's in the Bible. Somebody eats every sacrifice.
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You can argue about the origin of the word, but the mouths are in the law.
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And since we're talking about names, some of you may have already noticed that Abel in English carries the sound of another name. Abel, Baal.
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Now, technically, the Hebrew says no. Abel is he breath and Baal is a completely different route.
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But they sound alike as a lead because the Bible gives us a clue. Baal is not actually a name. It's a word and it means Lord, master, even husband.
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Every Baal in the Bible is just a the Lord with an address attached. And in the book of Hosea, God himself says this.
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Now, I know this is shocking, but it's literally right there. Thou shalt call me Ishi and shalt call me no more Bali, Bali, my Baal, my Lord.
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So that's what the Lord means in the next verse. for I will take away the names of Baleim out of her mouth.
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Israel was calling their god by the bail word. And the text records the moment the title got filed off. There are even file marks.
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Saul named his son Esh Bal. It's right there in Chronicles. And in the book of Samuel, the same man is called Ish Bose, man of shame.
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Somebody went through the record and swapped the Lord word for the shame word. So what is this video about?
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It's about that the oldest question in the book. Which Lord? Who is the Lord?
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And I'll hand you one more lead before we answer it. Now I already told you at the start of the video where I stand with the Gnostics. We're not building on them.
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And I actually mean that even if many Christians find that hard to believe. But I'm also not going to ignore what they wrote because it lands directly on this question.
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We brought this up earlier. The Apocrypha of John, a text from the second century.
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When it tells this story, it says the two sons carried the names Elohim and Yahweh and that they were called Cain and Abel. in its own words with the view to deceive the divine names themselves wearing the brothers as masks.
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And the occult tradition went even further. Bllovatzky, the most famous oultist of the 19th century, wrote flat out that Jehovah and Cain are identified.
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Now, do not get it twisted. I do not depend on either of those points, and I'm not promoting them. The Gnostics have their own system and Blovatzky has hers. This video stands on the Bible alone.
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But when the outside traditions keep crashing into the exact same question, which Lord, I'm not going to pretend those leads do not exist. Take them for what they are.
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So, let's answer the question. Is the Lord a cannibal? And this isn't just a theory. I'm going to give you the trail we already walked and it's going to speak for itself.
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The first death in the Bible, if you take it literally, is an animal killed in the garden by the Lord's own hand.
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The first offerings arrive with no command anywhere on the books. And the Lord has respect unto the one with the fat in the blood. The fat which the law will later reserve with these words. All the fat is the Lord's. The fire on the
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altar when it finally falls. The Hebrew says vatal and it ate. The priest eating their portions are eating what the law itself calls the bread of their god. The offering that changes God's mind after the flood works through the nose. The
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Lord smelled a sweet savor and the smell turns the verdict. And in numbers the Lord calls the daily offerings in the first person my offering and my bread for a sweet savor unto me served twice a day morning and evening.
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You already know this. What do you think communion is? And the neighbors who ran the same altars told us the quiet part out loud.
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In the Babylonian flood story, the survivor offers the same post flood sacrifice as Noah and the tablets say the gods smelled the sweet savor and gathered like flies around the sacrificer.
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The same story with the same smell. Genesis kept every piece of that scene and edited out the flies. The lord of the flies.
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And remember Pendar stopping his own poem because he could not call a god a glutton. They are sanitizing this. Even the Bible argues with it. Psalm 50. God protest. If I were hungry, I would not tell thee, will I eat the flesh of
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bulls? And you have to ask the obvious question, who was claiming he was hungry?
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And then there's Ezekiel 20. The Lord is reviewing Israel's history. And in his own voice, he says something that theologians have been trying to soften for 2,000 years.
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I gave them also statutes that were not good and judgments whereby they should not live, and I polluted them in their own gifts, and that they caused to pass through the fire all that openth the womb.
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Now the standard reading is that God gave them over to bad laws as a judgment the way a father lets a rebellious son learn the hard way.
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You can take that reading if you like but you have to ignore so much to do so.
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Now read the Hebrew verbs. Nati I gave vaami I polluted first person in the phrase all that openeth the womb is the firstborn the same verse language the law uses when the Lord claims every firstborn for himself the heaviest sentence in the Bible and
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it's God explaining the fire and the ledger on this blood never closes Jesus himself in Luke Luke 11 says that the blood of all prophets which was shed from the foundation of the world may be required of this
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generation from the blood of Abel until the blood of Zachcharias. Required that's accounting language there's a running account of blood. It gets collected and the first entry in the book is able. If you want to know what happens when the account is not paid,
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the contract has a penalty. Leviticus 26, in the covenant curses, ye shall eat the flesh of your sons. Jeremiah 19, the Lord in the first person again, I will cause them to eat the flesh of their sons. And in 2 Kings, during a siege, it
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actually happens. And a woman says to the king of Israel, "So we boiled my son and did eat him." That's in the Bible.
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How do you explain that? Break the covenant and the eating turns around on you.
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I'll leave that right there. So, let me ask you again. Who is the cannibal?
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I'm not going to dress it up and I'm not going to push hard either.
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This is very important and while it may seem dark, we must cover it in order to unveil the secrets of the Bible.
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I'm not going to claim that it's 100% the answer, but we must bring it up. And as I've shown, there is a significant amount of evidence pointing in this direction.
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What you do with it is between you and the book. But there is a deeper way to read all of this. Remember there is an inner and outer reading and it's actually the oldest way.
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Let's take a look at the deeper reading. Let's go back to the two names one last time.
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Cain means possession, right? That is matter, what you can own. Abel means breath. That is vapor, what you cannot hold.
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So think about it. The first two humans born into this world are named flesh and spirit.
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And you don't need to trust me on this because Pho writing in the first century read the whole story this way.
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He said the two brothers are two principles inside one soul. The part that claims everything for itself and the part that gives everything to God.
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And he said in killing Abel, Cain killed himself. The flesh that slays its own spirit does not survive the act. It keeps walking.
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And it's not just a mystical reading. Listen to Paul. Galatians 4. But as then he that was born after the flesh persecuted him that was born after the spirit, even so it is now.
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That's the apostle telling you how to read the Bible's brother's stories. The fleshborn persecutes the spirit. Even so it is. Now in Galatians 5, the flesh lustth against the spirit and the spirit against the flesh and these are contrary the one to
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the other. The war of the brothers is the war inside man. Paul built that framework not me.
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Now take that key back to the coat of skins. It is recorded in Genesis Rabba that in Rabbi Myers's copy of the Torah that verse read garments of light, not skin, but light. So they were astral beings.
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And the church father origin taught openly that the coats of skins meant bodies, the descent into flesh.
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But what type of flesh are we talking about? What level of matter? Now, here's something you have to understand about how the old tradition saw the world. They did not split everything into spirit and body. It wasn't just two separate things with
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nothing in between. They taught that there's one substance and it shows up at different densities.
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Ice and steam are the same water. One is just packed tighter. So, a body of light, what the occult tradition calls the astral body, is not pure spirit. It is still matter, just a much finer grade of it. And that changes
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what the fall actually is. It stops being a jump from one world into another and becomes a slide down a gradient, the substance thickening around the being step by step until it lands in the kind of body that can
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bleed. So on the deepest reading, what happened at the gate of Eden was not just a wardrobe change.
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Beings of light were dressed into material bodies. Which means the first death was the price of embodiment.
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Now think about it. What does an altar actually collect? Leviticus 17, For the life of the flesh is in the blood. It is the blood that maketh an atonement for the soul, not the meat, the life. The whole feeding
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economy, top to bottom, trades in one commodity, embodied life. Now we can read the first murder one last time with both eyes open.
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The flesh rose up against the breath in a field and slew it. And the survivor, the flesh, was marked and protected and sent walking.
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Cain, the possession, uses this life force to move his astral body into a more material realm. That is why the mother opened her mouth.
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The mother gave Cain the physical body from this vapor, his spirit. And in this process, we get another split.
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Abel represents the spirit. And the words spoken over Cain were the same words spoken over the woman. Desire and rule. The woman under man, sin under Cain, the breath under the flesh.
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And remember the moment the blood went into her the very next verse her strength was withdrawn.
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Blood in strength out. Does it make sense now? That is what the material body is. It is feminine.
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Mer she is where the killing is deposited. Now, it reads less like a crime and more like a right performed upon her.
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I won't push it further than that today. As I said, she does not leave the story.
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She is the story. It's her story. We'll stop there, but I do want to leave you with one more thing before we finish.
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Remember the curse? The serpent gets the curse. the ground gets cursed and then Cain gets cursed.
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But notice that we will continue to see this name throughout the Bible just in different forms. Tubball Cain is coming soon, but even generations from now after the flood, another man is going to get cursed. And it just so happens to be
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similar to Cain. Cursed be Canaan. and his children become the Canaanites. The people the other family line spends the entire rest of the Old Testament at war with. And even the Psalms tell you what was found in their land. They shed
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innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan.
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Cain. Canaan. I'm not going to tell you it's the same word because in Hebrew it's not. I'm just telling you to keep that in mind because we're not done with the curse and the war between the two lines is
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just getting started. That's the next door. Thanks for watching, guys. Please let me know your thoughts in the comments and all we can hope is that our minds may be unveiled.
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Let go of everything you think to be true. Relax the mind and ask the question, "Do I truly understand what this reality is?
Topics:Bible analysisGenesisCain and Abelbiblical symbolismsacrificebiblical numerologyGarden of Edendual readingsbiblical interpretationChristianity
