O death, where is thy sting? O grave, where is thy victory?
The mark of Cain was the letter Vav : in gematria represents the number six
11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
References in the Mosaic Law to "the death of the high priest" (Num 35:25, 28) suggest that the high-priesthood was ordinarily held for life. Perhaps for this reason, Annas was still called "high priest" even after his dismissal, along with Caiaphas (Luke 3:2). He also may have been acting as president of the Sanhedrin, or a coadjutor of the high priest.
Luke 3:2 indicates a joint high priesthood "of Annas and Caiaphas" when the word of God came to John the son of Zechariah in the wilderness.
According to the Gospel of John (the event is not mentioned in other accounts), Jesus was first brought before Annas, and after a brief questioning of him (John 18:19-23) was sent to the home of Caiaphas, where some members of the Sanhedrin had met, and the first trial of Jesus took place (Matt. 26:57-68).
Caiaphas considers, with "the Chief Priests and Pharisees", what to do about Jesus, whose influence was spreading. They worry that if they "let him go on like this, everyone will believe in him, and the Romans will come and destroy both our holy place and our nation."
In John 18, Jesus is brought before Annas, whose palace was closer. Annas questioned him regarding his disciples and teaching and sent him on to Caiaphas. Caiaphas makes a political calculation, suggesting that it would be better for "one man" (Jesus) to die than for "the whole nation" to be destroyed. In this Caiaphas is stating a rabbinic quotation (Gen. R. 94:9).
In the Gospel of Matthew 26:57-67, Caiaphas and others of the Sanhedrin are depicted interrogating Jesus. They are looking for false evidence with which to frame Jesus, but are unable to find any. Jesus remains silent throughout the proceedings until Caiaphas demands that Jesus say whether he is the Christ. Jesus replies "I am: and you will see the Son of Man seated at the right hand of power, and coming on the clouds of heaven." 14:62 Caiaphas and the other men charge him with blasphemy and order him beaten.
In John 18:12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, who was the high priest at that time. Annas is believed to have been the former high priest, and it appears that Caiaphas sought Annas' confirmation of Caiaphas' actions. In 18:24, Jesus is sent from Annas to Caiaphas the high priest, and 18:28 states that, in the morning, Jesus was led from Caiaphas to Pontius Pilate in the Praetorium.
First Beast = Annas
Second Beast = Sanhedrin
Image of the Beast = Caiaphas
16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
Mark of Cain
The Hebrew word for mark ('Oth, אות) could mean a sign, omen, warning, or remembrance. The mark of Cain is God's promise to Cain for divine protection from premature death with the stated purpose to prevent anyone from killing him. It is not known what the mark is, but it is assumed that the mark is visible. Some have speculated that the mark is a Hebrew letter placed on either the face or the arm. The Septuagint translates the mark as a "sign". Thus, it is speculated that the mark served as a sign to others to not commit the same offense.
Abba Arika ("Rab") said that God gave Cain a dog, making him an example to murderers. Abba Jose ben Hanan said that God made a horn grow out of Cain. R. Hanin said that God made Cain an example to penitents (Gen. Rab. 22:12).
Rashi comments on Genesis 4:15 that the mark was one of the Hebrew letters of the Tetragrammaton: "He engraved a letter of His [God's] Name onto his [Cain's] forehead."
In Kabbalah, the Zohar states that the mark of Cain was one of the twenty-two Hebrew letters of the Torah, although the Zohar's native Aramaic does not actually tell us which of the letters it was. Some commentators, such as Rabbi Michael Berg in his English commentary on the Zohar, suggest that the mark of Cain was the letter vav.
The tetragrammaton (from Greek Τετραγράμματον, meaning "[consisting of] four letters",) is the Hebrew theonym יהוה, commonly transliterated into Latin letters as YHWH.
The letters, properly read from right to left (in Biblical Hebrew), are:
Waw (wāw "hook") is the sixth letter of the Semitic abjads, including Phoenician wāw Phoenician waw.svg, Aramaic waw Waw.svg, Hebrew vav (also vau) ו, Syriac waw ܘ and Arabic wāw و (sixth in abjadi order; 27th in modern Arabic order).
Vav in gematria represents the number six, and when used at the beginning of Hebrew years, it means 6000 (i.e. ותשנד in numbers would be the date 6754.)
Curse of Cain
The narrative of the curse of Cain is in the text of Genesis 4:11-16. The curse was a result of Cain murdering his brother Abel and lying about the murder to God. When Cain spilled his brother's blood, the earth became cursed as soon as the blood hit the ground. In a sense, the earth was left "drinking Abel's blood". Genesis 4:12 gives a two part sentencing for Cain's curse. The first concerns the earth that was cursed by Abel's blood. Should Cain attempt to farm the land, the earth would not yield produce for him. This may imply why he went on to build cities, namely the City of Enoch. The second part of the curse marks Cain as a fugitive (Hebrew: נע ) and wanderer (Hebrew: נד ). The combination of these Hebrew words נע ונד, "fugitive" and "wanderer", is unique in the Hebrew Bible. Modern interpretation of the Hebrew verse 12 suggest that Cain went on to live a nomadic lifestyle as well as being excluded from the family unit. In the Septuagint, the emphasis of Cain's curse is dramatically increased by the combination of the Greek participles στένων καὶ τρέμων ("groaning and shaking upon the earth"). Syriac Christianity interprets the Greek version as Cain experiencing a real physical affliction that when witnessed by others, they would know who he is. Philo interprets the Greek verse 12 as an allegory for Cain's fear of being soulless. The Samaritan Pentateuch and the Targums translate to "an exile and unstable".
The blood curse refers to a controversial New Testament passage from the Gospel of Matthew, which describes events taking place in Pilate's court before the crucifixion of Jesus and specifically the apparent willingness of the crowd to accept liability for Jesus' death.
Matthew 27:24–25 reads:
When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. 'I am innocent of this man’s blood,' he said. 'It is your responsibility!' All the people answered, 'His blood is on us and on our children!' (Greek: Τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν)
This passage has no counterpart in the other Gospels and is probably related to the destruction of Jerusalem in the year 70 CE. As Cain killed Abel, so Jews killed Jesus.
In Jewish tradition, Philo, Pirke De-Rabbi Eliezer and the Targum Pseudo-Jonathan asserted that Adam was not the father of Cain. Rather, Eve was subject to adultery having been seduced by either Sammael, the serpent (nahash, Hebrew: נחש) in the Garden of Eden, or the devil himself. Christian exegesis of the "evil one" in 1 John 3:10–12 have also led some commentators, like Tertullian, to agree that Cain was the son of the devil or some fallen angel. Thus, according to some interpreters, Cain was half-human and half-angelic, one of the Nephilim. Gnostic exegesis in the Apocryphon of John has Eve seduced by Yaldaboth. However, in the Hypostasis of the Archons, Eve is raped by a pair of Archons.
Serpent Seed or Generation of Vipers
7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
34 O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.
33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.
41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.
42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
43 Why do ye not understand my speech? even because ye cannot hear my word.
44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
The Jewish people are the descendants of Cain and thus of Satan. As Cain killed Abel, so Jews killed Jesus.