Earthly Stranger vs Heavenly Stranger

[stephan happy huller]

I don't know how many people are still reading this but I think I might have figured this out. So here's the story. I was looking at Brown, Driver and Briggs as I always do, looking for examples of 'ra'ah' that might come close to what we read in Luke 24:39. You know you do these things and you don't expect an exact match. But then this time - bingo. Job 33:21.

Job Chapter 33 אִיּוֹב

א וְאוּלָם--שְׁמַע-נָא אִיּוֹב מִלָּי; וְכָל-דְּבָרַי הַאֲזִינָה. 1 Howbeit, Job, I pray thee, hear my speech, and hearken to all my words.

ב הִנֵּה-נָא, פָּתַחְתִּי פִי; דִּבְּרָה לְשׁוֹנִי בְחִכִּי. 2 Behold now, I have opened my mouth, my tongue hath spoken in my mouth.

ג יֹשֶׁר-לִבִּי אֲמָרָי; וְדַעַת שְׂפָתַי, בָּרוּר מִלֵּלוּ. 3 My words shall utter the uprightness of my heart; and that which my lips know they shall speak sincerely.

ד רוּחַ-אֵל עָשָׂתְנִי; וְנִשְׁמַת שַׁדַּי תְּחַיֵּנִי. 4 The spirit of God hath made me, and the breath of the Almighty given me life.

ה אִם-תּוּכַל הֲשִׁיבֵנִי; עֶרְכָה לְפָנַי, הִתְיַצָּבָה. 5 If thou canst, answer thou me, set thy words in order before me, stand forth.

ו הֵן-אֲנִי כְפִיךָ לָאֵל; מֵחֹמֶר, קֹרַצְתִּי גַם-אָנִי. 6 Behold, I am toward God even as thou art; I also am formed out of the clay.

ז הִנֵּה אֵמָתִי, לֹא תְבַעֲתֶךָּ; וְאַכְפִּי, עָלֶיךָ לֹא-יִכְבָּד. 7 Behold, my terror shall not make thee afraid, neither shall my pressure be heavy upon thee.

ח אַךְ, אָמַרְתָּ בְאָזְנָי; וְקוֹל מִלִּין אֶשְׁמָע. 8 Surely thou hast spoken in my hearing, and I have heard the voice of thy words;

ט זַךְ אֲנִי, בְּלִי-פָשַׁע: חַף אָנֹכִי; וְלֹא עָו‍ֹן לִי. 9 'I am clean, without transgression, I am innocent, neither is there iniquity in me;

י הֵן תְּנוּאוֹת, עָלַי יִמְצָא; יַחְשְׁבֵנִי לְאוֹיֵב לוֹ. 10 Behold, He findeth occasions against me, He counteth me for His enemy;

יא יָשֵׂם בַּסַּד רַגְלָי; יִשְׁמֹר, כָּל-אָרְחֹתָי. 11 He putteth my feet in the stocks, He marketh all my paths.'

יב הֶן-זֹאת לֹא-צָדַקְתָּ אֶעֱנֶךָּ: כִּי-יִרְבֶּה אֱלוֹהַּ, מֵאֱנוֹשׁ. 12 Behold, I answer thee: In this thou art not right, that God is too great for man;

יג מַדּוּעַ, אֵלָיו רִיבוֹתָ: כִּי כָל-דְּבָרָיו, לֹא יַעֲנֶה. 13 Why hast thou striven against Him? seeing that He will not answer any of his words.

יד כִּי-בְאַחַת יְדַבֶּר-אֵל; וּבִשְׁתַּיִם, לֹא יְשׁוּרֶנָּה. 14 For God speaketh in one way, yea in two, though man perceiveth it not.

טו בַּחֲלוֹם, חֶזְיוֹן לַיְלָה--בִּנְפֹל תַּרְדֵּמָה, עַל-אֲנָשִׁים; בִּתְנוּמוֹת, עֲלֵי מִשְׁכָּב. 15 In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;

טז אָז יִגְלֶה, אֹזֶן אֲנָשִׁים; וּבְמֹסָרָם יַחְתֹּם. 16 Then He openeth the ears of men, and by their chastisement sealeth the decree,

יז לְהָסִיר, אָדָם מַעֲשֶׂה; וְגֵוָה מִגֶּבֶר יְכַסֶּה. 17 That men may put away their purpose, and that He may hide pride from man;

יח יַחְשֹׂךְ נַפְשׁוֹ, מִנִּי-שָׁחַת; וְחַיָּתוֹ, מֵעֲבֹר בַּשָּׁלַח. 18 That He may keep back his soul from the pit, and his life from perishing by the sword.

יט וְהוּכַח בְּמַכְאוֹב, עַל-מִשְׁכָּבוֹ; וריב (וְרוֹב) עֲצָמָיו אֵתָן. 19 He is chastened also with pain upon his bed, and all his bones grow stiff;

כ וְזִהֲמַתּוּ חַיָּתוֹ לָחֶם; וְנַפְשׁוֹ, מַאֲכַל תַּאֲוָה. 20 So that his life maketh him to abhor bread, and his soul dainty food.

כא יִכֶל בְּשָׂרוֹ מֵרֹאִי; ושפי (וְשֻׁפּוּ) עַצְמֹתָיו, לֹא רֻאּוּ. 21 His flesh is consumed away, that it cannot be seen; and his bones corrode to unsightliness.

כב וַתִּקְרַב לַשַּׁחַת נַפְשׁוֹ; וְחַיָּתוֹ, לַמְמִתִים. 22 Yea, his soul draweth near unto the pit, and his life to the destroyers.

כג אִם-יֵשׁ עָלָיו, מַלְאָךְ--מֵלִיץ, אֶחָד מִנִּי-אָלֶף: לְהַגִּיד לְאָדָם יָשְׁרוֹ. 23 If there be for him an angel, an intercessor, one among a thousand, to vouch for a man's uprightness;

כד וַיְחֻנֶּנּוּ--וַיֹּאמֶר, פְּדָעֵהוּ מֵרֶדֶת שָׁחַת; מָצָאתִי כֹפֶר. 24 Then He is gracious unto him, and saith: 'Deliver him from going down to the pit, I have found a ransom.'

כה רֻטְפַשׁ בְּשָׂרוֹ מִנֹּעַר; יָשׁוּב, לִימֵי עֲלוּמָיו. 25 His flesh is tenderer than a child's; he returneth to the days of his youth;

כו יֶעְתַּר אֶל-אֱלוֹהַּ, וַיִּרְצֵהוּ, וַיַּרְא פָּנָיו, בִּתְרוּעָה;

וַיָּשֶׁב לֶאֱנוֹשׁ, צִדְקָתוֹ. 26 He prayeth unto God, and He is favourable unto him; so that he seeth His face with joy; {N}
and He restoreth unto man his righteousness.

כז יָשֹׁר, עַל-אֲנָשִׁים, וַיֹּאמֶר, חָטָאתִי וְיָשָׁר הֶעֱוֵיתִי; וְלֹא-שָׁוָה לִי. 27 He cometh before men, and saith: 'I have sinned, and perverted that which was right, and it profited me not.'

כח פָּדָה נפשי (נַפְשׁוֹ), מֵעֲבֹר בַּשָּׁחַת; וחיתי (וְחַיָּתוֹ), בָּאוֹר תִּרְאֶה. 28 So He redeemeth his soul from going into the pit, and his life beholdeth the light.

כט הֶן-כָּל-אֵלֶּה, יִפְעַל-אֵל-- פַּעֲמַיִם שָׁלוֹשׁ עִם-גָּבֶר. 29 Lo, all these things doth God work, twice, yea thrice, with a man,

ל לְהָשִׁיב נַפְשׁוֹ, מִנִּי-שָׁחַת-- לֵאוֹר, בְּאוֹר הַחַיִּים. 30 To bring back his soul from the pit, that he may be enlightened with the light of the living.

לא הַקְשֵׁב אִיּוֹב שְׁמַע-לִי; הַחֲרֵשׁ, וְאָנֹכִי אֲדַבֵּר. 31 Mark well, O Job, hearken unto me; hold thy peace, and I will speak.

לב אִם-יֵשׁ-מִלִּין הֲשִׁיבֵנִי; דַּבֵּר, כִּי-חָפַצְתִּי צַדְּקֶךָּ. 32 If thou hast any thing to say, answer me; speak, for I desire to justify thee.

לג אִם-אַיִן, אַתָּה שְׁמַע-לִי; הַחֲרֵשׁ, וַאֲאַלֶּפְךָ חָכְמָה. 33 If not, hearken thou unto me; hold thy peace, and I will teach thee wisdom.

What makes this passage so perfect is that you have everything (1) it fits the theme of the resurrection (2) it has both references to 'flesh' and 'bones' side by side in the context of them not being seen any more (3) and most importantly it demonstrates that the LXX translated ra'ah to mean something more than merely 'seeing.'

Let's start with (1). I was thinking as I was driving in the car to the pharmacy to buy Nice n' Easy root touch up, nude stockings and ankle socks for my wife, this passage specifically mentions 'the redemption' of the dead. The basic idea is that the body will sit in the grave. The flesh and bones of the old body will decay and then an intermediary angel will intercede for the freed soul and spare it from the pit and - this may be a little contentious - the soul will adopt a new body, perhaps even a body of light.

Let's leave that to the side for the moment and move on to (2) which is the allusion to:

יִכֶל בְּשָׂרוֹ מֵרֹאִי; ושפי (וְשֻׁפּוּ) עַצְמֹתָיו, לֹא רֻאּוּ

translated as:

His flesh is consumed away, that it cannot be seen; and his bones corrode to unsightliness.

But we have two basic ideas

יִכֶל בְּשָׂרוֹ מֵרֹאִי

his flesh is consumed from sight

and

וְשֻׁפּוּ עַצְמֹתָיו, לֹא רֻאּוּ

his bones made void were not seen

Very curious then that Luke 24:39 in our text reads:

a spirit does not have flesh and bones, as you see I have

Now why on earth then does the Marcionite text have?

a spirit does not have bones, as you see I have

Clearly the sense has to be that Jesus has flesh of some sort but not bones. Now before we go any further let's see how the LXX translates this text:

ἕως ἂν σαπῶσιν αὐτοῦ αἱ σάρκες καὶ ἀποδείξῃ τὰ ὀστᾶ αὐτοῦ κενά

until his flesh shall be consumed, and he shall shew his bones gone.

Can it be coincidence now that ἀπόδειξις = 'demonstrating' or 'showing forth' when Jesus is portayed as doing exactly this in the Marcionite gospel - i.e. 'demonstrating' that he has no bones? This seems to be a powerful proof as to what the Marcionite interpretation of the passage was originally i.e. Jesus was demonstrating that he was without bones, his old flesh disappeared and that he possessed now a new 'light flesh' after he was spared from the pit.

I think that's enough for now as I go through any references to this material in the Church Fathers. I think this is very significant. Here is Liddell's entry for ἀπόδειξις

A.showing forth, making known, exhibiting, “δι᾽ ἀπειροσύνην . . κοὐκ ἀπόδειξιν τῶν ὑπὸ γαίας” E. Hipp.196.

2. setting forth, publication, “Ἠροδότου . . ἱστορίης ἀπόδεξις” Hdt.Prooem.; ἀρχῆς ἀ. an exposition, sketch of it, Th.1.97; “ἀ. περὶ τὸν πολιτικόν” Pl.Plt.277a; “περί τινος” R.358b.

3. proof, “βουλομένοισί σφι γένοιτ᾽ ἂν ἀ.” Hdt.8.101; “ἀ. ποιεῖσθαι” Lys.12.19, etc.; esp. by words, “ἀποδείξεις εὑρίσκειν τινός” Isoc.10.3; “ἀ. λέγειν” Pl.Tht. 162e; “-ξεις φέρειν” Plb.12.5.5; χρῆσθαί τινι ἀποδείξει τινός use it as a proof of a thing, Plu.2.160a: in pl., proofs, or arguments in proof of, “τινός” D.18.300, cf. Pl.Phd.73a; “λέγειν τι ἐς ἀπόδειξιν τοῦ περιέσεσθαι τῷ πολέμῳ” Th.2.13; “ἄνευ ἀποδείξεως” Pl.Phd.92d; “μετ᾽ ἀ.” Plb.3.1.3, al.; ἀ. λαμβάνειν . . τῶν μανθανόντων test them by examination, etc., Plu.2.736d; “ἀ. ποιεῖσθαι τῶν ἐφήβων” IG2.470.40; “ἀ. τέχνης” specimen, Dionys.Com.3.4; “ἀ. αὑτοῖς δοῦναί τινος” Plu.2.79f, etc.; citation, “ποιητῶν καὶ ἱστοριαγράφων ἀποδείξεις” SIG685.93 (Crete, ii B. C.).

b. in the Logic of Arist., demonstration, i. e. deductive proof by syllogism, AP0.71b17, al., cf. Epicur.Ep. 1p.25U., Stoic.2.89; opp. inductive proof (ἐπαγωγή), Arist.AP0.81a40:—sts. in a loose sense, “ἀ. ῥητορικὴ ἐνθύμημα” Id.Rh.1355a6.

4. appointment, “θεωρῶν” SIG402.29 (Delph., iii B. C.).

II. (from Med.) ἀ. ἔργων μεγάλων display, achievement of mighty works, Hdt.1.207, cf. 2.101,148.

[stephan happy huller]

I think the critical line in the narrative of Job is what happens to the soul when it is redeemed from the Pit or as the author puts it:

To bring that soul from the pit (לֵ֝א֗וֹר) to light in the light of life (בְּא֣וֹר הַֽחַיִּים׃).

On the expression “light of life,” see also Ps. 56:13/14: “For you have saved my life from death and my feet from falling, so that I walk before God in the light of life.” Remember an angel is doing this light transformation of the soul. http://books.google.com/books?id=ERI8AQ ... 22&f=false

I see something proto-Manichaean about all of this. Nahmanides anticipates the objection that a physical Eden would have no real connection with the non-physical world to come: You may say, 'It is obvious from all the rabbinic sources that the Garden of Eden is in this lower world. It is the place where these lower beings can receive from the upper world.. their intent was that it is the Gateway to Heaven (sha'ar ha-shamayim), where one is "to bask in light everlasting" (Job 33:30).

Abulafia writes similarly:

This is also the meaning of the light that was made on the first day of creation. Our sages teach us that it was not mere physical Light, but a wonderous light with which one could see "from one end of the universe to the other"* ' This was the Light of perception, shining in all the spiritual worlds, with which one could experience this vision of God. Our sages thus continue, "God set this light aside for the righteous in the World to Come."* This is the light of perception with which we will partake of the Divine— the ^radiance of the Divine Presence,*' Elihu was speaking of this when he told Job that God will "turn back his soul from destruction, and illuminate him in the light of life" (Job 33:30). Solomon informs us that this light is the source of eternal Life, when he
says, "In the light of the King's face is Life" (Proverbs 16:I5).

But all these sources seem to be taking liberty with the text. Job 33 says simply that the soul will see the light and itself become light.

[pakeha]

Thanks for sharing your scholarship and insight, stephan happy huller.
I'll have to reread these pages several times to even begin to appreciate what you've done here.

[stephan happy huller]

Thank you. I am glad someone is reading it. Here is what I find odd. Anyone who has ever read the Pentateuch knows there is very little than can be used to tell us about what is supposed to happen in the afterlife. The Christian exegesis of the gospel presumes that the Old Testament heralded the Passion. In order to demonstrate this they pull out the most ridiculously implausible exegesis of certain passages. The 'sign of Jonah' is one example. But most of these proofs are strange to say the least.

So given that the Christians now presume that the Holy Spirit had a hand in writing all the scriptures in the OT (they didn't believe this originally = 'be skilful moneychangers' etc) here we have what must be the clearest statement on the afterlife and not a single Christian author cites it. Why is that? The obvious answer is that what it says necessarily leads to heresy. There is a 'man' who dies and whose 'flesh and bones' disappear. The Greek translation (there are more than one) goes so far as to speak of a 'demonstration' of the 'emptiness' or disappearance of the bones. There is an angel who saves the soul from 'the Pit' and leads it to some mystical experience involving 'the light.' But none of this is mentioned by the early Fathers.

Instead they focus on - as I said - the most implausible interpretations of scriptures that simply make no reference to the afterlife or the resurrection. Why is this so? The answer may well be that the text was used by heretical Christians or was part of a well established heretical exegesis of the Passion. The rabbinic sources use the text, but as a proof for 'reincarnation or gilgul. But is even this an accurate explanation for what is being described here?

http://books.google.com/books?id=lBhCpO ... on&f=false

[stephan happy huller]

To understand the context within which gilgul (reincarnation) was interpreted in Job:

Biblical verses and commandments were interpreted in terms of gilgul. The early sects to whom Anan was indebted saw the laws of ritual slaughter (sheḥitah) as biblical proof of transmigration in accordance with their belief in transmigration among animals. For the Kabbalists the point of departure and the proof for gilgul was the commandment of levirate marriage (see *Ḥaliẓah): the brother of the childless deceased replaces the deceased husband so that he may merit children in his second gilgul. Later, other mitzvot were interpreted on the basis of transmigration. The belief in metempsychosis also served as a rational excuse for the apparent absence of justice in the world and as an answer to the problem of the suffering of righteous and the prospering of the wicked: the righteous man, for example, is punished for his sins in a previous gilgul. The entire Book of Job and the resolution of the mystery of his suffering, especially as stated in the words of Elihu, were interpreted in terms of transmigration (e.g., in the commentary on Job by *Naḥmanides, and in all subsequent kabbalistic literature). Most of the early kabbalists (up to and including the author of the Zohar) did not regard transmigration as a universal law governing all creatures (as is the case in the Indian belief) and not even as governing all human beings, but saw it rather as connected essentially with offenses against procreation and sexual transgressions. Transmigration is seen as a very harsh punishment for the soul which must undergo it. At the same time, however, it is an expression of the mercy of the Creator, "from whom no one is cast off forever"; even for those who should be punished with "extinction of the soul" (keritut), gilgul provides an opportunity for restitution. While some emphasized more strongly the aspect of justice in transmigration, and some that of mercy, its singular purpose was always the purification of the soul and the opportunity, in a new trial, to improve its deeds. The death of infants is one of the ways by which former transgressions are punished.

In the Bahir it is stated that transmigration may continue for 1,000 generations, but the common opinion in the Spanish Kabbalah is that in order to atone for its sins, the soul transmigrates three more times after entering its original body (according to Job 33:29, "Behold, God does all these things, twice, three times, with a man"). However, the righteous transmigrate endlessly for the benefit of the universe, not for their own benefit. As on all points of this doctrine, opposing views also exist in kabbalistic literature: the righteous transmigrate as many as three times, the wicked, as many as 1,000! Burial is a condition for a new gilgul of the soul, hence the reason for burial on the day of death. Sometimes a male soul enters a female body, resulting in sterility. Transmigration into the bodies of women and of gentiles was held possible by several kabbalists, in opposition to the view of most of the Safed kabbalists. The Sefer Peli'ah viewed proselytes as Jewish souls which had passed into the bodies of gentiles, and returned to their former state.

The early Christians similarly read various passages in the gospel in terms of a doctrine of transmigration.

[stephan happy huller]

One more thing that is worth noting. I am convinced that Irenaeus had a hand in manipulating the existing manuscripts. This isn't something that everyone else necessarily agrees with. But it is something that I think the evidence supports.

If we have a Hebrew gospel and the Marcionite gospel (which may or may not have been the same thing) which have their own (or the same) version of what we find in Luke 24:39 - a text which only surfaces after reliable attestations of the Hebrew gospel and the Marcionite gospel. The Marcionite text at least seems to make reference to 'a spirit has not bones,' Luke 'flesh and bones.' I have argued that the likely source for this statement is Job 33.

The Marcionites seems to have understood that 'a spirit has not bones' was something Jesus said to the disciples to indicate that he had a body but not one of ordinary flesh. Irenaeus saw great danger in this heretical opinion and argues (in a thesis ultimately preserved in Tertullian's Latin writings) that the resurrection was a foreshadowing of the Final Judgment and so it was necessary for him to argue that Jesus was indeed in real 'flesh and bones' exactly like our own and like that established by the Creator in Adam.

With me so far?

Isn't it odd that we have examples of Irenaeus clearly tampering with other parts of the Marcionite canon to reinforce the importance of 'flesh and bones'? It is well established for instance that Ephesians 5:30 was known to Methodius and Origen as:

as also the Lord, the church, because members we are of his body, for this cause shall a man leave his father

While Irenaeus adds 'of his flesh and of his bones'

as also the Lord, the church, because members we are of his body, of his flesh, and of his bones; for this cause shall a man leave his father...

WH, Nestle, UBS all opt for complete omission of the entire line. Of course scholarship often lacks the insight to put together the addition of 'flesh' to Luke 24:39 and 'his flesh and his bones' in Ephesians 5:30 but I strongly think they are related = i.e. Irenaeus's war against the heresies.

Doesn't this finally confirm that 'our guy' was adding the idea that Jesus (or Christ) had 'real flesh and real bones' after the resurrection? How is this an innocent pattern?

Just look at how the reading is used by Irenaeus and I think this finally shuts the door on the case that the canon was systematically manipulated to destroy the understanding of the heresies:

And vain likewise are those who say that God came to those things which did not belong to Him, as if covetous of another's property; in order that He might deliver up that man who had been created by another, to that God who had neither made nor formed anything, but who also was deprived from the beginning of His own proper formation of men. The advent, therefore, of Him whom these men represent as coming to the things of others, was not righteous; nor did He truly redeem us by His own blood, if He did not really become man, restoring to His own handiwork what was said [of it] in the beginning, that man was made after the image and likeness of God; not snatching away by stratagem the property of another, but taking possession of His own in a righteous and gracious manner. As far as concerned the apostasy, indeed, He redeems us righteously from it by His own blood; but as regards us who have been redeemed, [He does this] graciously. For we have given nothing to Him previously, nor does He desire anything from us, as if He stood in need of it; but we do stand in need of fellowship with Him. And for this reason it was that He graciously poured Himself out, that He might gather us into the bosom of the Father.

But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, "In whom we have redemption through His blood, even the remission of sins." And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies.

When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?--even as the blessed Paul declares in his Epistle to the Ephesians, that "we are members of His body, of His flesh, and of His bones." He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,--that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body [Adv Haer 5:2]

Both disputed readings side by side in a section attacking the heretical understanding of Jesus developed from the latter - i.e. a 'spiritual and invisible man.' Even the specific word 'invisible' in no uncertain terms echoes Job 33:21 which must now be understood the scriptural basis for the heretical resurrection. I don't see how there can be any doubt any more. This text is very, very important.

The opening words of the section absolutely and certainly identify the sect as Marcionite (= "those who say that God came to those things which did not belong to Him, as if covetous of another's property; in order that He might deliver up that man who had been created by another, to that God who had neither made nor formed anything"). The repeated emphasis of the word 'righteous' throughout seems to hearken back to Job:

The advent, therefore, of Him whom these men represent as coming to the things of others, was not righteous; nor did He truly redeem us by His own blood, if He did not really become man, restoring to His own handiwork what was said [of it] in the beginning, that man was made after the image and likeness of God; not snatching away by stratagem the property of another, but taking possession of His own in a righteous and gracious manner

Compare that to the redemption described in Job:

If there be for him an angel, an intercessor, one among a thousand, to vouch for a man's uprightness; Then He is gracious unto him, and saith: 'Deliver him from going down to the pit, I have found a ransom.' His flesh is tenderer than a child's; he returneth to the days of his youth; He prayeth unto God, and He is favourable unto him; so that he seeth His face with joy; and He restoreth unto man his righteousness. He cometh before men, and saith: 'I have sinned, and perverted that which was right, and it profited me not.' So He redeemeth his soul from going into the pit, and his life beholdeth the light.

Moreover we should also notice that Irenaeus repeatedly goes back to this 'bones' interest in what follows:

Now, that He who at the beginning created man, did promise him a second birth after his dissolution into earth, Esaias thus declares: "The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from Thee is health to them." And again: "I will comfort you, and ye shall be comforted in Jerusalem: and ye shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him." And Ezekiel speaks as follows: "And the hand of the LORD came upon me, and the LORD led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said unto me, Son of man, can these bones live ? And I said, Lord, Thou who hast made them dost know. And He said unto me, Prophesy upon these bones, and thou shalt say to them, Ye dry bones, hear the word of the LORD. Thus saith the LORD to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and ye shall live; and ye shall know that I am the LORD. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said unto me, Prophesy to the breath, son of man, and say to the breath, These things saith the LORD, Come from the four winds (spiritibus), and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering." And again he says, "Thus saith the LORD, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and ye shall know that I am the LORD, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and ye shall live; and I will place you in your land, and ye shall know that I am the LORD. I have said, and I will do, saith the LORD." As we at once perceive that the Creator (Demiurgo) is in this passage represented as vivifying our dead bodies, and promising resurrection to them, and resuscitation from their sepulchres and tombs, conferring upon them immortality also (He says, "For as the tree of life, so shall their days be"), He is shown to be the only God who accomplishes these things, and as Himself the good Father, benevolently conferring life upon those who have not life from themselves. And for this reason did the Lord most plainly manifest Himself and the Father to His disciples, lest, forsooth, they might seek after another God besides Him who formed man, and who gave him the breath of life; and that men might not rise to such a pitch of madness as to feign another Father above the Creator. [Adv Haer 5:15]

[stephan happy huller]

After the curse which followed the sin, and immediately before the expulsion in Genesis, we read that, "And the Lord God made for Adam and his wife garments of skin and clothed them" (Gen. 3:21). The Hebrew for "skin," or, is written with an ayin as the first letter. If an alef is substituted for the ayin, then with barely any change in pronunciation the word means "light." This accords with various Jewish midrashim and the Marcionite understanding. According to the Midrash (Genesis Rabbah 20), the Torah scroll written by R. Meir (the great tanna, who was himself a scribe) was found to contain this variant reading, or with a alef, hence "garments of light." Meir was a crypto-heretic through his association with Elisha ben Abuyah.

http://books.google.com/books?id=01rQKn ... ef&f=false