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Attention is called to part of the 46th verse of the
27th chapter of Matthew, as follows: "Eli, Eli, Lama Sabachthani? -that
is to say, My God, my God, why hast thou forsaken me?" Of course, our
versions are taken from the original Greek manuscripts (the reason why
we have no original Hebrew manuscripts concerning these occurrences
being because the enigmas in Hebrew would betray themselves on
comparison with the sources of their derivation, the Old Testament). The
Greek manuscripts, without exception, give these words as-
They are Hebrew words, rendered into the Greek, and
in Hebrew are as follows:
The Scripture of these words says,
"that is to say,
My God, my God, why hast thou forsaken me?" as their proper translation.
Here then are the words, beyond all dispute; and beyond all question,
such is the interpretation given of them by Scripture. Now the words
will not bear this interpretation, and it is a false rendering. The true
meaning is just the opposite of the one given, and is-
But even more, for while lama is why, or how, as a
verbal it connects the idea of to dazzle, or adverbially, it could run
"how dazzlingly," and so on. To the unwary reader this interpretation is
enforced and made to answer, as it were, to the fulfillment of a
prophetic utterance, by a marginal reference to the first verse of the
twenty-second Psalm, which reads: "My God, my God, why hast thou forsaken me?"
The Hebrew of this verse for these words is-
as to which the reference is correct, and the
interpretation sound and good, but with an utterly different word. The
words are-
No wit of man, however scholarly, can save this
passage from falseness of rendering on its face; and as so, it becomes a
most terrible blow upon the proper first-face sacredness of the recital.
There is but one, and there is one escape, and that is by having resort
to the mystical intent. The Hebrew phrase was purposed as it reads, and
its antagonistic and false rendering was purposed as it reads. It was on
the same principle already mentioned, of the crossed bones and skull, as
an emblem of death, being placed over the door of life and signifying
birth, or of the intercontainment of two opposite principles in one,
just as, mystically, the Savior was held to be man-woman. This was the
idea intended, and interpreted thus, the passage suffers no violence of
distortion. Above, the numerical values of the words have been given, as
connecting themselves with the INRI, or 288 X 4 = 1152, of the Inner
Square and outer square of the encampment, which at the same time is the
base of the pyramid, by equivalence. But by these numbers, Eli is 113
(by placing the word in a circle); Lamah being 345, is by change of
letters to suit the same values (
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