Agur: Who has gone up to heaven and come down again - who has cupped the wind in his hands? Who has bound up the waters in a cloak - who has marked out all the ends of the earth?(Proverbs 30:4)
Jesus: No one has gone up to heaven except to the one who has come down from heaven the Son of Man. (John 3:13)
Agur: What is his name, what is his son's name, if you know it? (Proverbs 30: 4)
One of the most common uses of the title "son of man" in the Old Testament is as a poetic synonym for human beings or the ideal human being. For example, in Numbers 23:19, God says: "God is not a man, that he should lie; neither the son of man, that he should repent." Here, the term "son of man" contrasts the unchanging and faithful nature of God with the frailty and fickleness of humans. Similarly, in Psalm 8:4, David asks: "What is man, that thou art mindful of him? and the son of man, that thou visitest him?" Here, the term "son of man" expresses the wonder and gratitude of David for God's care and attention to humans, who are so insignificant compared to his majesty and glory.
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| Gabriel Cornelius Ritter von Max "Veraikon" or Veil of Veronica, was a piece of cloth, that Saint Veronica used to wipe off sweat from Christ's face during Calvary. |
Another use of the title "son of man" in the Old Testament is as a form of address for the prophet Ezekiel. God calls Ezekiel "son of man" more than 90 times throughout his book, often before giving him a message or a vision. This title emphasizes Ezekiel's humanity and humility before God, who is his sovereign and holy Lord. It also reminds Ezekiel that he is a representative of his people, who are also called "sons of men" in Ezekiel 2:3.
However, there is one passage in the Old Testament that uses the title "son of man" in a very different and unique way. In Daniel 7:13-14, Daniel sees a vision of four beasts representing four pagan kingdoms that oppress and persecute God's people. Then he sees a heavenly scene where "one like a son of man" comes with the clouds of heaven and approaches the Ancient of Days (God). He is given dominion, glory and a kingdom that will never be destroyed. This figure is not just a human being, but a heavenly and messianic one who has authority from God and who will rule over all nations and peoples.
This passage in Daniel 7 is very important for understanding how Jesus used the title "son of man" to describe himself. Jesus often referred to himself as "the son of man" in the Gospels, especially when he spoke about his suffering, death and resurrection (e.g., Mark 8:31; 9:31; 10:33-34). He also used this title when he claimed to have divine authority to forgive sins (Mark 2:10), to be Lord of the Sabbath (Mark 2:28), to judge the living and the dead (Matthew 25:31-46) and to come again with power and glory (Mark 13:26; 14:62). By using this title, Jesus was identifying himself with both the humanity and the divinity of the figure in Daniel 7. He was also revealing his role as the Messiah who would suffer, die and rise again for the salvation of his people, and who would ultimately establish God's kingdom over all creation.
But what does it mean and why did Jesus use it?
Jesus used the title "Son of Man" to communicate an important truth about himself. At the same time, he used it to correct the misconceptions surrounding him. By calling himself the Son of Man, Jesus indicated to listeners that he was the Messiah they had been seeking. He was not only a human being, but also a divine being who came from heaven and had authority over all things (John 3:13). He was not only a suffering servant, but also a glorious king who would return with power and glory (Mark 8:38). He was not only a teacher and healer, but also a judge and savior who would give his life as a ransom for many (Mark 10:45).
The title "Son of Man" also shows us how Jesus fulfilled the Old Testament prophecies and expectations. He was the true Israel, the son of God who obeyed him perfectly and represented him faithfully (Matthew 2:15). He was the new Adam, the son of man who restored God's image and dominion over creation (Luke 3:38). He was the new David, the son of man who established God's kingdom and defeated God's enemies (Matthew 22:41-46). He was the new Daniel, the son of man who received God's revelation and wisdom (Matthew 24:15-31).
The title "Son of Man" also invites us to respond to Jesus in faith and obedience. He is not just a historical figure or a religious leader, but our Lord and Savior. He calls us to follow him, to take up our cross, and to share in his suffering and glory (Matthew 16:24-27). He promises us to forgive us, to heal us, and to give us eternal life (John 6:40). He warns us to be ready for his coming, to repent of our sins, and to trust in his grace (Luke 21:34-36).
Jesus often referred to himself in the third person as the "Son of Man" when speaking about his second coming. But why did Jesus refer to himself as the Son of Man in the third person singular when discussing his second coming? This question has puzzled many scholars and theologians throughout history. The use of the title "Son of Man" by Jesus is significant, as it is a reference to the prophecy in the book of Daniel, where the Son of Man is described as a divine figure who will come to judge the world. However, the use of the third person singular when referring to himself as the Son of Man is somewhat perplexing. Some have suggested that it was a way for Jesus to emphasize his divine nature and separate himself from humanity. Others believe that it was a way for him to distance himself from the title and avoid being seen as arrogant or boastful. This title appears 14 times in Mark's Gospel and more than 80 times in the whole New Testament. But what does it mean and why did Jesus use it when he talked about his second coming?
The title "Son of Man" has a dual meaning. On one hand, it is a humble way of referring to oneself as a human being. The prophet Ezekiel used this title to describe himself as an ordinary person who received God's message. Jesus also used this title to show his solidarity with humanity and his willingness to serve and suffer for others (Mark 10:45).
On the other hand, the title "Son of Man" is also a messianic title that points to Jesus' divine authority and glory. The book of Daniel contains a vision of "one like a son of man" who comes with the clouds of heaven and receives everlasting dominion from God (Daniel 7:13-14). Many Jews in Jesus' time understood this figure as the Messiah, the anointed one who would deliver God's people and establish God's kingdom. Jesus used this title to claim his messiahship and to announce his future return in power and glory (Mark 13:26-27).
Here are some Bible verses that illustrate this:
"For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be." - Matthew 24:27
"Then they will see the Son of Man coming in a cloud with power and great glory." - Luke 21:27
"Watch therefore, for you do not know what hour your Lord is coming. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect." - Matthew 24:42-44
"For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels." - Mark 8:38
"Then they will see the Son of Man coming in a cloud with power and great glory." - Luke 21:27
"Watch therefore, for you do not know what hour your Lord is coming. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect." - Matthew 24:42-44
"For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels." - Mark 8:38
The Etymology of the Son of Man
The phrase "son of man" is a common expression in the Bible, especially in the Gospels, where Jesus often uses it to refer to himself. But what does it mean and where does it come from?
The term "son of man" has its roots in the Hebrew language, where it is ben-adam or ben-enosh. Both words mean "human being" or "mortal", and they are used to contrast human frailty with divine power and glory. For example, in Psalm 8:4, David asks God: "What is man (enosh) that you are mindful of him, and the son of man (ben-enosh) that you care for him?" Here, the son of man is a synonym for humanity in general, emphasizing its dependence on God.
However, the term "son of man" also has a special meaning in the book of Daniel, where it refers to a mysterious figure who appears in a vision of the end times. In Daniel 7:13-14, Daniel sees "one like a son of man (bar-enash) coming with the clouds of heaven" and receiving "dominion and glory and a kingdom" from the Ancient of Days. This son of man is not a mere human, but a heavenly representative of God's people who will rule over all nations and peoples.
When Jesus calls himself the son of man, he is claiming to be this messianic figure from Daniel's vision. He is identifying himself as the one who will come on the clouds of heaven to judge the world and establish God's kingdom. He is also implying that he is more than a human being, but also shares in God's authority and glory. By using this title, Jesus reveals his unique relationship with God and his role as the Savior of humanity.
If Jesus is indeed the Son of Man in his Second Coming, it begs the question: who exactly is this man? Who is the man?
The Templar Connection and the Tracing Board
One of the most intriguing mysteries of the Crusades is what happened to the temple treasures that were hidden in Jerusalem before the city fell to the Muslim armies in 1187. According to some accounts, a group of nine knights led by Hugues de Payen, a French nobleman and a Cistercian monk, embarked on a secret mission to recover the sacred relics and artifacts that were stored in the vaults beneath Herod's temple. These knights were the founders of the Order of the Knights Templar, a military and religious organization that would play a crucial role in the history of the Holy Land.
Hugues de Payen was born around 1070 in Payns, a village in Champagne, France. He was a cousin of Hugues, Count of Champagne, who was one of the leaders of the First Crusade and a patron of the Cistercian order. Hugues de Payen accompanied his cousin on his first pilgrimage to Jerusalem in 1104, where he witnessed the hardships and dangers that Christian pilgrims faced in the Holy Land. He returned to Jerusalem in 1118 with eight other knights, two of whom were his brothers-in-law. They approached King Baldwin II of Jerusalem and offered their services as protectors of pilgrims and guardians of the holy sites. The king granted them a headquarters in a wing of his palace, which was built on the site of Herod's temple.
The knights swore vows of poverty, chastity and obedience, and adopted a white mantle with a red cross as their emblem. They called themselves the Poor Fellow-Soldiers of Christ and of the Temple of Solomon, or simply the Templars. They also received the support and endorsement of Bernard of Clairvaux, a prominent Cistercian abbot and theologian, who wrote a rule for their order and praised them as "a new kind of knighthood".
But what were they really doing in Jerusalem? Some historians have suggested that they were not only guarding pilgrims, but also conducting secret excavations under the temple mount, looking for the treasures that had been hidden there by King Solomon, King David, King Josiah or even Jesus himself. These treasures may have included the Ark of the Covenant, the Holy Grail, the Menorah, the Tablets of the Law and other sacred objects that were believed to have supernatural powers. Some sources claim that they actually found some or all of these treasures and smuggled them out of Jerusalem to Europe or other locations.
There is no conclusive evidence to support these claims, but there are some intriguing clues and hints that suggest that there may be some truth behind them. For example:
- The Templars were known to have an interest in Jewish mysticism and esoteric knowledge, which may have led them to seek out the secrets of the temple.
- The Templars amassed a huge amount of wealth and power in a short period of time, which may have been partly due to their possession or knowledge of some valuable relics or artifacts.
- The Templars built many castles and churches throughout Europe and the Middle East, some of which had mysterious symbols and designs that may have been related to their hidden treasures or secrets.
- The Templars were accused of heresy and idolatry by their enemies, who claimed that they worshipped a severed head or an image of Baphomet, a pagan deity. Some have speculated that this head or image was actually a representation of one of their treasures or secrets.
- The Templars were brutally persecuted and suppressed by King Philip IV of France and Pope Clement V in 1307-1314, who may have been motivated by greed or fear of their secrets or treasures.
The fate of the temple treasures remains unknown to this day. Some believe that they are still hidden somewhere in Jerusalem or elsewhere in the world. Others believe that they were destroyed or lost during the Crusades or later wars. And others believe that they never existed at all, and that they are only legends or myths.
Whatever the truth may be, one thing is certain: Hugues de Payen and his fellow knights started one of the most fascinating and mysterious chapters in history when they dug beneath the vaults of Herod's temple.
In the book "The Hiram Key" the authors Christopher Knight and Robert Lomas referenced a fascinating tracing board. This board tells a story through pictures about the rubble beneath Herod's Temple, providing a vivid depiction of the excavation process within the Temple. |
| The Tracing Board of the Holy Royal Arch Degree of Freemasonry depicts the excavation of Herod's Temple |
“In the background, we see Jerusalem and the ruins of the Temple strewn about, and in the foreground the excavated entrance to the underground vault. Inside a central panel, there are seven steps rising to a tessellated pavement on which there are digging tools as well as building tools, a square and compasses, and a scroll. Around the edge of this panel are the badges of the twelve tribes of Israel and, at the top, what are claimed to be the four principal banners of Judah (a lion and royal crown), Reuben (a man), Ephraim (an ox) and Dan (an eagle).”[1]
This tracing board is a visual representation of the teachings and mysteries of the royal arch degree, which is considered by many freemasons to be the completion and perfection of the craft degrees.
The tracing board depicts an arch supported by two columns, with two concentric circles and a triangle within it, together with several other symbols. The arch symbolizes the vault under which the lost word of a master mason was discovered, as well as the bridge between the earthly and heavenly realms. The columns represent Jachin and Boaz, the pillars of King Solomon's temple, which were also used to mark the entrance to the secret vault. The circles and triangle are emblems of geometry, one of the seven liberal arts and sciences, and also signify the eternal nature of God and his creation. The triangle also contains the tetragrammaton, or the ineffable name of God, which is revealed to the royal arch mason.
The tracing board also shows four banners with different symbols: an ox, a man, a lion and an eagle. These are derived from the vision of the prophet Ezekiel, who saw four living creatures with these faces guarding the throne of God. They also represent the four gospels of Matthew, Mark, Luke and John, as well as the four cardinal virtues of temperance, fortitude, prudence and justice. The banners are placed in accordance with the four cardinal points: east, west, north and south.
Other symbols on the tracing board include a keystone, a crowbar, a sword and a trowel. The keystone is the central stone of an arch, which holds it together and gives it strength. It also bears an inscription that reveals the location of the hidden treasure. The crowbar is an instrument used to remove the keystone and open the vault. The sword is a symbol of protection and justice, while the trowel is a symbol of harmony and brotherly love.
Within this treasure trove of secrets, the enigmatic figure referred to as "a man" is none other than Reuben, the firstborn son of Jacob. It is important to note that there is no other symbolism for "a man" aside from Reuben or the tribe of Reuben. This revelation serves as a clear indication that Jesus, in his second coming and reincarnation, will be born into the tribe of Reuben, thus earning him the title of Son of Man. This tantalizing clue is just one piece of the puzzle in deciphering the secrets of Jesus' Second Coming. In a previous blog post, we revealed that his return is set to occur in 1960, aligning perfectly with the Redemption Cycle that God has imposed since the birth of the patriarch Abraham. It is worth noting that this date also corresponds with the third secret of Fatima, which the Vatican kept hidden for nearly half a century. By piecing together these clues and revelations, we can gain a deeper understanding of the mysteries surrounding Jesus' return. It is a thrilling and awe-inspiring journey, one that requires careful study and contemplation. Join us as we delve deeper into the secrets of the Second Coming and unlock the mysteries of the divine.
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