And now we can see how greatly paradoxical, when taken literally, is the assertion in _Genesis_: “God created man in his own image.” Besides the glaring fact that it is not the Adam of dust (of Chapter ii.), who is thus made in the divine image, but the Divine Androgyne (of Chapter i.), or Adam Kadmon, one can see for oneself that God—the God of the Christians at any rate—was created by man in his own image, amid the kicks, blows and murders of the early Councils. A curious fact, one that throws a flood of light on the claim that Jesus was an Initiate and a martyred Adept, is given in the work, (already so often referred to) which may be called “a mathematical revelation”.—_The Source of Measures._ Attention is called to the 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— Ἠλί Ἠλί λαμὰ σαβαχθανί They are _Hebrew words_, rendered into the _Greek_, and in Hebrew are as follows: אלי אלי למח שבחתני 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— _My God, my God, how thou dost glorify me!_ 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 fulfilment 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— אלי אלי למה עזבתני as to which the reference is correct, and the interpretation sound and good, but with an utterly different word. The words are— _Eli, Eli, lamah azabvtha‐ni?_ 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.(258)