REVELATION

Finding a suitable way into this page was particularly challenging. I had begun my investigations into hidden Bible structures back in December 2002, but after eighteen months the new discoveries had all but dried up. That might have seemed a good time to call a halt, publish the results and go back to my previous lifestyle. But this work is far too compelling for that to have been an option. So I was not inclined to give up at the first obstacle. And besides, I had already found, but not yet recognised three clues that started urging me to look a little bit further. The challenge was to find a way to interpret those clues to find a fresh way forward that I felt must exist.

Having exhausted the immediate potential of the G1 Square, I might have assumed the next outlet lay in an altogether different text. And this assumption was not dispelled by the first of the three clues. The hint that the way forward involved alternative text came from the books of Ezekiel and Revelation, both of which describe a little scroll that has writing on both sides.The G1 Square is, after all, text that is rolled up into a spiral. Anyone following this trail of discovery needs to be aware of certain words of caution found in Revelation. It is written: So I went to the angel and told him to give me the little scroll; and he said to me, "Take it and eat; it will be bitter to your stomach, but sweet as honey in your mouth." (Revelation 10:9). I hope you agree that these revelations are timely and indeed quite wonderful, but there are many in the world who will not at first take kindly to what they mean.

Perhaps Ezekiel and Revelation were describing some alternative text that should be written in the same 8x8 Square. But even if the correct text could be identified there would still be further questions. Should it be written in the same direction as in G1, or from the centre and along the reverse path? I tried extending the text by making the 65^th letter the new starting point. I tried writing this the same way as the original, and then starting in the centre. I even tried starting with the first 28 letters in layer 4 (as before), and proceeding outwards to a fifth layer, then a sixth etc. But in none of these arrangements was there anything resembling the structured organisation of words and numbers I had found in the G1 Square. Except in one case, there was just a suggestion that significant words and numbers were close to specially intended positions, but rather distorted.

Then I remembered two other, seemingly unrelated pieces of information that made all the difference. First, I remembered once seeing an emblem used in freemasonry that, on reflection, seemed to have some characteristics of the G1 Square. There are many different emblems used by freemason lodges, but all are made up from a basic set of about eight components. Here is one that uses more components than most:

For a graphic that makes no claim to have originated in the beginning of Torah, this emblem displays a surprising number of characteristics that we have seen in the G1 Genesis Square. In fact, there is almost nothing that we have not already seen; apart from one special component that would ultimately help determine which text is meant to be inserted into a new 8x8 Square. These then are the features that appear to correspond to aspects of the G1 Square:

• Abundant flora representing the garden of Eden.
• Two serpents representing the two sequences of 1414141414 in the 4x7 matrix. In the Square, one is the (cunning) serpent that tempted Eve, while the other is a (naked) phallus.
• The mason's square representing right-angles and square concepts generally, and the G1 Genesis Square in particular.
• Compasses which, superficially, appear to make the Square complete, and also hint at cyclic concepts like the we found in G1. (Incidentally, there are eight further references to Pi that we shall encounter at later stages).
• A handshake representing one or both of the diagonals of G1, thereby forming 45-degree right-angle triangles with the outer perimeter.
• A letter G which we may interpret in one of two ways. But first we should be aware that the accessible masonic literature only allows that the G might refer to God or to Geometry. Yet, on the basis of what we now know, a more realistic interpretation is that it refers to either the book of Genesis, or to a simplified representation of G1, viz.

Yet the above list leaves one feature of the masonic emblem that has not yet been linked to an aspect of the G1 Square. That is the 45⁰ right-angle triangle containing an eye, which masons describe as the 'All-Seeing Eye'. Notice that it is this triangle, and not the compasses, that completes the square. The triangle itself is already familiar, but the eye within it is not. That was the second clue.

There was only one further clue available, but it was enough to finally determine the text I sought. Included in the writings I had consulted, there was one that described and illustrated many concepts espoused by Jewish kabbalists. Among those concepts is one that sees the Creation involving an aspect of God entering our world, and another aspect that remained outside. The internal aspect is known as Small Face and is represented in the Hebrew alphabet by the letter aleph. This is one of only two silent letters; it is the first letter in the alphabet, so has gematria 1. The external aspect of God is known as Vast Face, and is represented by the other silent letter, ayin, having gematria 70. The reduced value of ayin (ie 7) is especially important, as is its principal symbolic meaning which is an eye (see Ancient Hebrew letter chart). It is the possibility that ayin as the All-Seeing Eye might be found just outside the first corner of the G1 Square, looking inwards, that finally made the connection I was looking for. Only two actions are now needed to construct an alternative Genesis Square. One of these is to write the letter ayin as a prefix to the regular text of Genesis 1:1. It was this action we anticipated in the first page, when we noticed a remarkable symmetry in the first 64 Torah letters. Recall this illustration:

The upper of the two rows of text seen here shows the early letters of Genesis written in the normal way, from right to left. The lower row differs from this in two respects. Firstly, it is written from left to right, which is a recognised technique sometimes employed in Judaism to tease out hidden meaning from the Torah. Second, it shows that a new letter has been added as a prefix at the left-hand end, causing all other letters to be shifted one place to the right. In the first page, we did not need to know what that prefix letter is; now we know that it is an ayin. Let me just recap on the new knowledge contributed by this arrangement of text. Overall, it emphasises the pivotal letter reysh, which symbolises the head of the divine child in birth. This is made explicit by the surrounding letters highlighted orange, which spell (tze'etza), meaning 'issue' or 'offspring'. Then, to each side, the letters highlighted blue spell , YHWH, the ineffable four-letter Name of God. We are also now in the page that will later explain the significance of the letters shaded green.

Here then is the next of many other remarkable consequences of adding the ayin prefix to the regular Torah text:

The four letters shown here are also seen at the left hand end, lower row, of the previous illustration. They consist of the first three of the regular text, labelled 3, 2 and 1, accompanied by the new letter ayin, in its correct prefix position. By scanning from right to left, these four letters now spell the Hebrew for 'four' (feminine case), arba. Notice especially that arba starts and ends with the two silent letters that represent Small Face and Vast Face. To put it another way, the word for four itself provides a strong link between Vast Face on the outside of Creation and Small Face on the inside.

Now, ayin is the sixteenth letter of the Hebrew alphabet (its ordinal value), and the number 16 is itself important for being 4-squared. Also the number of letters in the G1 Square is four times this value (ie 64 = 4 x 4 x 4). In fact, in much of what we have already seen, the number 4 has virtually shouted its unseen presence to us. The very concept of a square suggests 'four'. It has four sides, and 4 is the first square number. Indeed, the Hebrew word for square is raba, which consists of letters 2, 3 and 4 of arba as seen above. And, although mathematicians recognise a class of numbers they describe as perfect (being equal to the sum of all their factors), no other number is as perfect as four in one important respect. Four is the only number in existence that is the sum of its prime factors. The factors of 4 are 2 and 2 - since 2 x 2 = 4 but, uniquely, we also have 2 + 2 = 4. The number 4 is in a class of its own in this respect. Notice also that the introduction of 7 (the reduced value of ayin), along with the first two regular letters, completes the set of prime factors of 28 (= 7 x 2 x 2), which is the length of the first verse as a count of letters. And we can hardly fail to be reminded that the very same three digits are best known for generating a useful approximation to Pi in the form:

Before we take the crucial next step and construct the text that Ezekiel and John (the author of Revelation) saw on the second side of the little scroll, some of the concepts described above are illustrated using the G1 Square here:

Now recall that the first three corner squares (right, top and left) repeat the word bara (He created); then the corners, right, bottom and left spell bo (He entered). This testifies to the concept of God both on the outside and on the inside. Then we also have the head within house which, in the first page, was associated with Bethlehem; and the light that descended from (or as) that head into the word 'earth'. This, too, testifies to the idea of God on the outside and also on the inside.

There is, too, a powerful correspondence between the early narrative text of Genesis and the notion of Small and Vast Faces. The text that fits into the Genesis Square includes the whole of the first verse and only the first 36 letters of the second. And Genesis 1:2 uses the word 'face' twice: the face of the deep and the face of the waters. So it is interesting that the text in the Square includes only the first of those faces; the other face is excluded from the Square. The face (panei) that is 'of the deep', seen highlighted salmon pink in the above illustration is perfectly symmetrical about the vertical diagonal. These three letters combine in the manner of a crown set above the aleph that is Small Face, to form a compact 2x2 cluster. One thing that stands out in particular about this small cluster and the previous 3x3 square (bounded by the 1666) is that they overlap on the one square that contains aleph. Therefore, the aleph is their common focal point. The areas of these squares (ie 4 and 9) will take on a new and important significance later in this page. But most important is the fact that this aleph (Small Face) with its crown (of thorns?) sits symmetrically above the 'Y' configuration to complete the shape of the crucifix.

Then the three letters of panei also work with the upper 'V' component of the crucified man to define a 4x4 cluster that is precisely centred within the full Genesis Square. It is, for several reasons, highly significant that the ayin that is found within creation is strategically positioned at one corner of the same 4x4 square, so is on the horizontal diagonal. Firstly, in the order of the plain text, this is the point of entry into that 4x4 central cluster, the first letter of the last sixteen (16 being the ordinal value of ayin). Next, this is the normally first ayin to occur in the regular text. And if we check its position in the regular text, we find that this first occurrence is the 49^th letter from the beginning - the square of its reduced value (ie 7x7). Third, this ayin follows immediately after choshek (darkness) which is, therefore, left outside. Fourth, it begins the given two-letter word aal (upon); but combining this with the next letter - the peh of panei - it forms the emergent word alaph, meaning 'a veil'. The fact that a veil is so closely associated with three different versions of 'face' (ie Small Face, Vast Face and panei) is of such significance that it will be expanded upon later. Finally, the ayin begins another emergent three-letter word aur that reads downwards to the left. This is not the same emergent aur, meaning light, that also appears twice in this 8x8 Square. Being spelled with an initial ayin, this new aur means skin. It is used for the first time at Genesis 3:21 which reads: Unto Adam also and to his wife did the Lord God make coats of skin, and clothed them.

So, the letters aleph and ayin - the only silent letters of the Hebrew alphabet - have both contributed to defining the first four square numbers (ie 1, 4, 9 and 16). It is of extra significance, therefore, that the ordinal positions of aleph and ayin in the alphabet are 1 and 16, respectively.

Now, lest devout Christians should be offended by the use of the expression Small Face to describe Jesus Christ, for that is the implied association of the central aleph, we should remember one very important fact. It is a cast-iron certainty the Jewish kabbalists could have had no inkling of the Christian connection when they conceived the notion of Vast Face and Small Face. That possibility would have been closed off to them by their strict Jewish faith. So, without having the benefit of the Genesis Square, we may wonder how the idea even came to them at all. It is absolutely inspired. The same must be true of Ezekiel. There are clear indications in his writing that he is describing characteristics of at least the G1 Square (though the best evidence for this will not be described until near the end of this website). But Ezekiel too could not have known details of the life of the messiah who was yet to come. And, over and above the Square's unmistakable references to the life of Christ, it is also true that the Square refers to both Father (Av) and Son (Bar) within the first three letters of the Torah, then to ruach Elohim, the (Holy) Spirit of God, at its very centre. Thus the Christian concept of God as a Trinity is well represented.

Before moving on, we ought to take one more look at the centre of this Genesis Square, where we see the letters chet and heh adjacent to one another. This may remind us of the word 'Bethlehem' which, as we saw in the first page, is formed from the first and third words using only the first-occurrences of letters. But there was that tricky problem of the Bethlehem we saw there spelled with the letter heh in place of the more usual chet. So that the Bethlehem bequeathed by the beginning of Genesis means '.. a dwelling for them', instead of the usual 'house of bread (bakery)'. And now we see a heh and a chet juxtaposed at the centre of the Square; which may seem mildly curious, but does not immediately resolve the apparent Bethlehem anomaly. All I will say here is, look closely in the next illustration for a new alignment of significant letters in exactly the same positions.

We have now paved the way for some of the most remarkable discoveries. There is, however, a delightful consequence of adding the ayin prefix that stands almost alone, with no obvious prospect of further development. So far, we have only considered the effect of the prefix on the first few letters of the Torah. But, in the context of the G1 Square (and only here), there is an equally striking effect when reading Genesis 1:1 in the reverse direction. The position of the All-Seeing ayin naturally places it next to the 28^th letter, as well as the first. It is instructive to consider the whole of the fourth side of the Square with the prefix in place, thus:

This particular feature would be isolated, but for the existence of other references to the story of the first two humans in Eden. In the first page, we found references to 'fruit' and 'root', closely aligned with ha eretz, the earth. Then, in the second page we saw representations of the serpent and of nakedness. So the alignment of letters we see strategically placed at the end of the first verse, along with the ayin prefix, could hardly be accidental.

Now it is time to look at the text that is properly found on the second side of the little scroll seen at different times by Ezekiel and John. It should now come as no surprise that we are still dealing with the beginning of Genesis, but in this case with the first 63 letters prefixed with the letter ayin. Keep in mind that this is precisely the text we saw working in reverse order in concert with the regular text. Together they reveal the central 'head' in birth, within the word for offspring, between two copies of YHWH. When we insert this text into the 8x8 Square, starting at the original end position in the centre, we find that many letters and numbers align themselves into very significant positions. Having already added the ayin prefix, inserting the text in this way is the second of the actions mentioned earlier, as being necessary to extend the capacity of the Square to reveal new knowledge. So here is the new G2 Square populated by letters:

Second, notice the squares shaded yellow. The three that appear as a linear sequence are the given word bara, meaning 'He created', which is the second word in the plain text. Follow these letters downwards and they end adjacent to the central letter ayin, thus forming a second non-linear copy of arba (four). Not so impressive by itself perhaps; but notice that the other yellow-shaded letter starts another sequence, crossing over the first, that spells an emergent bara. That is, these letters are not adjacent in the plain text. But this sequence too ends alongside the central letter ayin forming a third occurrence of arba, and a distinctive symmetry. The overall shape of these two 'fours' is very reminiscent of the simple fish symbol adopted by many Christians, on account of the Greek word for fish Ichtheus, which is an acrostic for 'Iesus Christ Son of God, Saviour'.

The fish interpretation of the two symmetrical occurrences of arba certainly has charm. But there is an additional and more potent interpretation that strengthens the links between the two Genesis Squares, and emphasises the twin concepts of beginning and end (or completion). There is no doubt that those two intertwined words have the appearance of the letter aleph. Not the modern symbol for that letter borrowed from Aramaic square script, but the ox-head symbol used in the Ancient Hebrew script, which later became only slightly modified as the Greek letter alpha.

The ox-head symbol represents a strong leader, and it leads in the sense of being the first letter in the Hebrew alphabet. Could there possibly be a connection between the emergence of an aleph in the G2 Square and the expression: I am the Alpha and the Omega seen at three places in the Book of Revelation? The exact phrases used (in English translation) are:

• I am the Alpha and the Omega (Revelation 1:8)
• I am the Alpha and the Omega, the Beginning and the End (Revelation 2:16)
• I am the Alpha and the Omega, the First and the Last, the Beginning and the End (Revelation 22:13)

The next point of interest is three letters in a straight line in the same illustration, starting with the two shaded pink, and ending at the central ayin. Reading from right to left, these letters spell the emergent word tisha, meaning nine. Clearly, the ayin participates in the names of the first two square numbers, as the lynchpin final letter in all four cases. Notice particularly that the tisha continues the symmetry of the two fours we identified as resembling the fish, and aleph.

The next significant artefact is to be found in the lower corner of the new Square. Recall, from the G1 Square, the positions of the three letters vav that formed the upright part of the crucifix. In the newly made Square these three positions, shaded light blue above, are occupied by the word bayit, which means 'house'. This is the same word that formed the first half of Bethlehem in the first Square, but now using different non-adjacent letters in a remarkably significant position. Then notice that two other letters are also shaded light blue in the same part of the Square. To appreciate the meaning of these, we need to look in the G2 Square with reduced letter values in place of the letters themselves, thus:

There is no doubt that the central cluster of four squares and this latest 3x3 group in which 616 cross over 666 are among the most distinctive components of the G2 Square. So it is quite striking that one sits atop the other like a head upon its body, precisely on the vertical diagonal. But it is not only their distinctive presence that makes the point; there is also the fact that the Square has spelled out their sizes as the words for 'four' and 'nine'. Nor should we ignore the respective roles of head and body, both within the two Squares and in Christian scriptures.

The other highlighted set of numbers are a 614614 sequence. In the G1 Square, these digits were wrapped around the base of the crucifix and represented the 614^th commandment in which Christ called on his true followers to: Love your enemies and pray for those who persecute you (Matthew 5:44). As such it is recognised as the way of the Lord, over and above the 613 laws that were given to the Israelites at Sinai. But in the new Square, this sequence is laid out straight. Five of its digits (all but the first) are the very ones that turned the fourth corner in the first Square. The first 6 is a new member. Here, they evidently represent the call by John the Baptist, to ".. Make straight the way of the Lord, as said the prophet Isaiah." (John 1:23).

The two 1s in the new 614614 sequence both have special characteristics. The lower one is, quite clearly the middle of the symmetrical 616, and also the middle of the vertical word bayit (house). The upper one is the base of a configuration of four alephs that are remarkably similar to the shape of the crucified man in the G1 Square. This further association of 614 with the base of a distinctive 'Y' shape should not be dismissed as accidental. Especially when we know that aleph is identified with the kabbalistic concept of Small Face, whom we now recognise as Jesus Christ. Statistically, it is significant that, from a total of eight alephs, half of them have assembled into the 'Y' shape of a man standing with arms raised. In fact, this 'Y' shape is the origin of several significant words that speak volumes for its importance. These are best seen in the following illustration:

First, notice that two of the alephs, the lower ones, are the very same letters that begin the two occurrences of arba (four) in the shape of the ancient letter aleph (and a fish). Next, notice the three letters arranged vertically on beige backgrounds, including the middle aleph of the Y formation. Reading upwards, these spell ariy, the Hebrew for lion. But notice also the two letters shaded lilac. Each of these is a lamed, and each is adjacent to one of the upper two alephs. The combination aleph lamed spells El, an abbreviated name of God. And an El suffixed to ariy generates Ariel which, literally, means 'Lion of God'. Now Ariel appears at two places in the Bible. One is in Isaiah (from which John the Baptist was quoting, above), and the other is in the book of Ezra. In fact, the occurrence in Ezra is the name of an honoured Israeli, and he is found in the very next verse after the Name of the River Ahava (love) which we found in the G1 Square. The last word of this group starts with the middle letter of ariy, and reads obliquely downwards to the left, as far as the other letter on a beige background. These letters spell ra'ah, which means Behold!. These related words, based on the 'Y' of alephs are the second indication that the G2 Square is continuing themes that were started in G1.

There are several more alphabetic and linguistic artefacts for us to examine. Again these refer to other parts of the Bible, and also support earlier findings. Consider this next realisation:

Recall that in the G1 Square, there were nine letters vav, and all of them were found on or below the horizontal diagonal. For the statistically minded, the odds against that happening by chance alone are about 330 to 1. Here in the G2 Square, we see exactly the same nine letters, because we are working with almost the same range of text. But in the G2 Square, we see these nine letters divided into two separated groups. There are fifteen interlaced horizontal rows in the Square, and four vavs are found in the top five of them. The rest are seen in the bottom five rows. There are none found in the middle five rows which represent 53% of the total area. The odds against this happening due to chance alone are 1925 to 1. This is the third indication that the G2 Square is continuing themes that were started in G1.

We may even hazard an interpretation for this arrangement, as proposed in the title of the last illustration. I suggest it refers to four verses of Genesis 1, thus: ⁶ And God said, "Let there be a firmament in the midst of the waters, and let it separate the waters from the waters." ⁷ And God made the firmament and separated the waters which were under the firmament from the waters which were above the firmament. And it was so. ⁸ And God called the firmament heaven. And there was evening and there was morning, a second day. ⁹ And God said, "Let the waters under the heaven be gathered together into one place, and let the dry land appear." And it was so.
Evidently, in this new Square the letter vav symbolises the waters and perhaps also the teeming expanse of humanity. And those that are under the firmament are gathered together, whereas those above the firmament are separated from one another. We might question why the waters below the firmament are gathered into two sub-groups. But note the three letters on the light blue background, forming a bridge between the two groups. These letters spell mayim, the word for 'water' and come from the longer word shamayim meaning 'the heavens'. These are the same letters we identified in the G1 Square as containing the word yam, meaning 'sea', from which the 666 group was seen to rise up, just as described in Revelation 13:1.

Here we also see the group of four alephs representing the ascended Christ, highlighted pink. But here, he is clearly found entirely within the middle five rows of the G2 Square - the area that Genesis 1:8 calls heaven. It would be difficult to miss the intended association with these next three passages:

• And in the fourth watch of the night he came to them, walking on the sea. (Matthew 14:25)
• And about the fourth watch of the night he came to them, walking on the sea. (Mark 6:48)
• When they had rowed about three or four miles, they saw Jesus walking on the sea .. (John 6:19)

Notice, too, that the symbolic fish made from two occurrences of 'four' is now found to be entirely within the firmament, having been raised out of the waters. We should recall this text: "Come, follow me," Jesus said, "and I will make you fishers of men." (Matthew 4:19 & Mark 1:17).

That last observation, about the significant 'Y' shape being found entirely within the firmament of heaven, receives unexpected but spectacular support from the G1 Square. Again, we take our clue from another verse within Genesis Chapter 1. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs and for seasons and for days and years: (Genesis 1:14). Notice particularly the words that are underlined; their Hebrew counterparts are these:

Next, take a close look at the rectangular group of eight squares with the bolder borders. First notice that they are symmetrical about the same axis as the significant 111 and 444 groups seen in the second page. But more to the point, notice that these eight letters consist of ha laylah and otot, that is the first five and last three letters of the three word expression we are now working with. And each word may be traced out in the correct order by a single circuit of this rectangular cluster, and in either direction.

Finally for this section, we re-consider the leftmost two letters of l'otot as seen in G1. Each is a letter tav, the final letter of the Hebrew alphabet. But, if you look in the same part of G2 (see next illustration), you will see that, in exactly the same positions, are two copies of the letter aleph, the first letter of the alphabet. So the two squares together bequeath two copies of the word 'sign', in which the aleph tav combination may equally be interpreted as the Alpha and Omega.

The next tranche of linguistic features in the G2 Square again look ahead to later biblical narratives, including many that also continue themes which were started in the G1 Square.

Despite their position, the green shaded letters just mentioned are not all consecutive in the plain text, but bring together letters from two separated places. The emergent combination, however, is the familiar word ohel, which means 'a tent'. This word attaches itself at right-angles to another three letter word, shown with a lilac background. This word is (aron), meaning Ark of the Covenant. This Ark was kept in a tent (the Holy of Holies) within the Tabernacle, whenever the Israelites were encamped. Notice especially that this is the third word involving the same letter reysh that represents a head (or four words if we include the eretz, the earth that is in the plain text). Then we find that the Ark attaches itself at right-angles to yet another three-letter word shaded green. This word is (alaph), meaning a veil or cover. The Ark, while stored within the Holy of Holies, was also concealed behind just such a veil. Here the theme of the Ark too is carried over from the G1 Square.

Now, in the Torah there are descriptions of two situations in which God appeared among the children of Israel. One of them was on the mountain which Moses ascended to receive the Law. The other was after the Ark of the Covenant had been built, when God would take up residence above the 'Mercy Seat' of the Ark, between the wings of the images of cherubim. In both situations, there was a cloud of thick mist surrounding the 'Presence' of God, protecting the people from a direct view. The Hebrew word for this thick mist is (ev), which is seen in the G2 Square, shaded salmon pink. Most significantly, the central thick mist in the Square is in contact with both Ark and mountain. Notice that the letters of ev in the centre are replicated in the lower and left corners, creating a symmetry that bisects the Square obliquely.

Finally, there is a cluster of words highlighted in two shades of beige, which relate to the normal text of the Torah in a more elaborate way than usual. The three letters on the horizontal diagonal, ending in the right-hand corner, are the word ayil, meaning 'a ram'. What makes the word ayil especially important is not its mere presence in the Square, but its association with three other words. First note that this is precisely the position occupied in G1 by the word oob, meaning thick dark. Then, just above the ram, and also horizontal, is the three letter word (chetziy), meaning 'middle' or 'half'. Compare those three words with this text concerning Abram (soon to be Abraham) taken from Genesis 15:
⁹ He [God] said to him, "Bring me a heifer three years old, a she-goat three years old, a ram [ayil] three years old, a turtledove, and a young pigeon."
¹⁰ And he brought him all these, cut them in two, and laid each half over against the other; but he did not cut the birds in two.
The ram (ayil) in the Square is representative of all five beasts in the text; and chetziy (half) refers to them being cut in two. Then a little later in the same chapter we see:
¹⁷ When the sun had gone down and it was dark, behold, a smoking fire pot and a flaming torch passed between these pieces.
¹⁸ On that day the Lord made [the Hebrew says 'cut'] a covenant with Abram, saying, "To your descendants I will give this land, from the river of Egypt to the great river, the river Euphrates .."

And it is significant that the third and last word in this cluster - a vertical sequence that overlaps with chetziy and crosses through the middle of ayil - is (chayah), and it means 'to live' or 'to have life'. In an emphatic form it may even mean 'to restore to life'.

In the light of these verses from Genesis 15, let us take a moment to review certain aspects of the two Genesis Squares. In the G1 Square, we saw two words cross over each other in the extreme right-hand corner; they were 'thick dark' and 'light'. In the very same place in the G2 Square, we see a 'ram' ( dead flesh) and the verb 'to have life', representing in the text the light of a 'smoking fire pot and flaming torch' that passed between the pieces. In each case the association of significant opposites (dead flesh and life; dark and light) indicates the first stages in the cutting of a covenant. In G2, the covenant is with the father of the Hebrew people, Abraham. But he would only acquire that name in a second stage, when God cut the name of Abram and inserted a heh from his own Name. In G1, the covenant is with all humanity. The equivalent first stage took place in Bethlehem; but the fulfilment happened later at Golgotha.

Staying with the same 3x3 cluster in the right-hand corner, against the odds there are still two more features that speak for the deliberate design of the two Genesis Squares. First, the four corner positions of that cluster contain letters that will look familiar. The last time we saw them together was as the central cluster of the G1 Square. Three of them ( seen here as left, bottom and right) spell the word ohel (a tent). And the top letter is a chet, which symbolises a tent wall. Again they are symmetrical about the horizontal axis. Then the four letters at the middle positions of the four sides of this cluster spell ha otot, meaning 'the signs'. Again, we are reminded of the fourth day of creation, and the words: and let them be for signs, and for seasons, and for days, and years (Genesis 1:14). The key role of this verse is one reason for the title of the present page:The Signs of the Times. A more potent reason will be given later.

To complete the link between the earlier verses from Genesis 15 and the Genesis Squares, we find that the first word of Torah has a very elegant, corresponding role. This word, as we know, consists of six letters. The middle two letters spell esh meaning fire. Removing the middle two letters naturally leaves a gap between the first two and the last two. But when we slide these two halves together, they form the word brit, which means a covenant. The concept is illustrated here:

The majority of this page is concerned with the remarkable consequences that arise from the addition of a hidden prefix to the Torah. It is therefore appropriate that there is a particularly elegant consequence involving the word covenant as just seen within the Torah's first word. For if the ayin prefix is included with brit, the word for covenant, the result is (Ivrit), which means Hebrew. There is plenty of evidence that this is a direct reference to both the Hebrew language and the covenantal Hebrew people, the first of whom was Abraham. Then there is one covenantal ritual that began with Abraham and is closely associated with the giving of a Hebrew name. This is the ritual circumcision of each male Jewish child on his 8th day. The formal name of this ritual circumcision is brit milah, and the first half of the first verse of Genesis illustrates this most clearly. We have seen how the first word bequeathes the word brit. Then milah is spelled with the last four letters of the third word. In order to spell milah, the actual order of letters from the first verse is 14-13-11-12.

In the latest few sections of this page, we have seen many new words and structures that are revealed by the first 64 letters of the Torah when set within a 8x8 square in a spiralling configuration. In this page the spiral begins at the centre of the Square and proceeds clockwise, until the right-hand corner is reached. In the first page, essentially the same text was inserted into the same square template along the reverse path. But both arrangements have bequeathed generous amounts of consistent information. There is consistency within each Square, relating to a well defined set of biblical themes; there is consistency between the two Squares, each contributing to the same themes; and there is consistency between those themes and the wider Christian Bible.

Along the way we have seen that the same early text from the Hebrew Torah also works with its reverse image in a linear format, in the following illustration:

Now look at the corresponding view of the G1 Square:

First, there are 140 different ways in which six squares in the distinctive configuration we have seen may be placed in either of the Genesis Squares; that is 280 possibilities altogether. Yet the position highlighted above is the only one that gives a gematria sum the same as The Torah. Second, the letters tav and heh are the first and last of the word Torah. Third, the Jewish expression Torah from Heaven reflects the fact that this sacred text is not of this world, but is a gift to this world. Hence the allusion to Torah overlaid with the earth in this view of its earliest words:

To round off this section, we may tie up another loose end, a further connection between the G1 and G2 Genesis Squares. In the first page the G1 Square was seen to contain the name (Israel), closely aligned with the plain text word eretz (land) within a 3x3 cluster of letters. The word eretz at that position is the one that contains the pivotal letter reysh at the mid-point of the 64. Now, in the G2 Square in essentially the same position, we see this:

It is not difficult to see how central is the second occurrence of the word 'earth'. It is, of course, at the precise middle of the 64 letter text with which we are working. In the G1 Square, it is crossed by the word 'fruit', and surrounded by 'root'. In the linear arrangement (forward and reverse), it is at the heart of a cluster of words associated with the birth of the Word. And now we have seen that the position of 'Israel' in G1 is overlain by 'Egypt' in G2. Of themselves, these things indicate a phenomenal degree of careful design. Yet the most amazing aspect of all will only be seen in the next page.

Way back at the start of the first page, I made the point that the Torah is presented without any original illustrations. And the example I gave of this absence was the instructions for the building of the Tabernacle in the desert, where illustrations would have been useful to help explain the complexity. In the absence of illustrations we have been left to speculate over the physical appearance of all the Tabernacle artefacts that are mentioned by name. A typical example is the Ark of the Covenant, which appears in post-biblical art in many different forms. Since making that observation we have found the Torah to contain a variety of hidden illustrations concerning the Garden of Eden. And we have seen an elaborate composite of concealed words and artefacts that depict the birth, life, crucifixion and ascension of Jesus Christ. Mixed in among the latter there have been concepts that clearly do relate to the Tabernacle and its later replacement, the Temple of Solomon. Among them we have seen:

• tents (eg the Tent of Meeting and inner sanctum),
• two versions of the Ark of the Covenant (as its name and as its physical proportions),
• the tablets (of stone) that were placed inside the original Ark,
• the veil or curtain used to shroud the Ark,
• the mountain beneath which the Tabernacle was first constructed,
• the dense cloud that covered first the mountain, and then the inner sanctum where God dwelt,
• two occurrences of house (ie dwelling),
• and a yam (sea) such as those kept in the Temple for the priests to bathe (the Tabernacle had only the smaller lavers for handwashing).

Of course, Christ himself likened his body to the temple of his day, much to the puzzlement of his audience. But we have the benefit of hindsight, and could interpret all the coded Tabernacle artefacts in the Genesis Squares as aspects of Christ's nature.

Now, apart from the Ark, the other article most likely to be associated in people's minds with the Tabernacle and Temple is the Menorah, the Jewish seven-branch candlestick. The Menorah is another object for which we have only a broad description in the Torah, leading to much speculation as to the proper appearance of the original. This particular object has not yet been seen explicitly, but it has been present in disguise from the very beginning. Keep in mind that the start of Genesis, the first creation account, is placed in a seven day setting. What the Menorah does is emphasize that the seven may be visualised as a central stem, with three more branches on either side, representing the numbers from 1 to 7 as seen here:

The general shape seen here is one of two main contenders for recognition as the shape of the original Menorah in the Tabernacle. For now it will serve our purpose, but in truth this is not the genuine original shape, as we shall soon see.

Clearly, the middle position of the 4 serves to emphasize this number more than any other. So recall that the word 'four' starts and ends with letters having reduced values of 1 and 7, and is seen connecting the inside of creation with the outside.

Next, we have found that the clusters of four letters at the centres of both Genesis Squares (notably a 2x2 square) have special meanings (a tent in G1, and a 'four' in G2). And it is the central cluster of four squares in both Squares to which the central stem of the Menorah corresponds. Then, when we add the 3 and the 5 that are on either side of the 4, their sum is 12 - the number of small squares in the second 'layer' of the Square. Working outwards, now add the 2 and the 6 which brings the total to 20, and this is the number of squares in the third layer. Finally, include the 1 and the 7, and this gives the number of letters in Genesis 1:1, which is 28 and perfectly fits the fourth layer. It is evident that the Menorah became an important symbol in Judaism partly to vouch for the veracity of the 8x8 Genesis Squares, and the 'four' that connects the inside of creation to the outside.

In fact the relationship between the size of the Squares and the series of numbers from 1 to 7 is more special than this. It would be easy to assume that similar relationships might be found between other sized squares and equivalent number sequences. But this is not so. The case we have been working with is the largest of only four that are possible, and the only one for which the corresponding number sequence starts at 1. The others are just the three layers contained within the 28 letters of Genesis 1:1. Whenever we see one of the Genesis Squares, we are de facto seeing the Menorah of the Tabernacle and the Temple. But the shape seen in the earlier illustration fails to make clear the real significance of the Menorah. The true shape of the seven-branch candlestick leaves no doubt at all as to its proper meaning, as seen here:

1. It fits the number of layers of the Squares (and, numerically, the number of squares in each layer), as well as its overall squareness.
2. The right-most branch coincides with the word 'light' in the G1 Square, where light descends to the middle letter of 'earth'.
3. The central branch, the significant fourth, coincides with the letter ayin that terminates three occurrences of the word 'four'.
4. The three middle branches coincide with the shape of the crucifix (or crucified man) seen in the G1 Square. In G1, a second copy of light was seen ascending, attached to the upright part of that shape.
5. The second branch from left coincides with the base of the 'Y'-shaped arrangement of alephs (the man with arms raised) that is the focus of several related words.

Much of what we have done so far in this page is to compile an impressive catalogue of evidence to demonstrate that it is legitimate to add the letter ayin as a prefix to the Torah. It is clear that the beginning of the Torah is able to reveal vastly more with the prefix in place than could be expected without it. As I explained at the top of this page, if we insert the first 64 letters into the Square without augmentation, it is possible to see many hints at designed structure. But it is only with the ayin prefix in its central position that everything else slots perfectly into place.

The next step is to show that the ayin prefix (the All-Seeing Eye) is given as a witness to vouch for the integrity of the Torah at a fundamental level. That is to say, without such an in-built witness, we would be condemned to endless speculation about the origin of the Torah. But given the special prefix that unlocks hidden depths in the text, we are presented with an unfailing witness to its divine origin. This evidence operates in the manner of a watermark, or as the checksum used in digital communication. And its effectiveness depends on the complexity of the resultant signs being so obviously beyond the capacity of any human agency to contrive.

At this point, to get an alternative perspective, we broaden our attention to the entire sweep of the Torah, which we consider in terms of the number of Hebrew letters it contains. Let me state right away that the number of letters found in today's standard Torah is 304,805. And this number is enormously important to the people who's main interest is the better known Bible Code. We met it in the first page, when we contrasted the tightly-focussed perspective of the G1 Square with the vastly greater freedom available to the Bible Code. The accuracy of this number is so important in Bible Code research that almost every written commentary on the Code makes a point of quoting it. And the reason it is important is that the preservation of the Bible Code is intimately bound up with the accurate preservation of the Torah text. If too many omissions or additions of letters had occurred over time, then the code that depends on Equidistant Letter Sequences would have been destroyed. Is it any wonder that the giver of the Torah simultaneously instituted the mechanisms and procedures that could preserve the text for three and a half thousand years!

Now the number 304805, has a property that is of major importance to us, but does not seem to have been noticed before. It is the product of only two prime factors, which are 5 and 60961. In due course, we shall see several amazing characteristics of these numbers. For now though, we just need to see the particular one that can vouch for the assumed length of the Torah being correct, and support the concept of witness. To begin with, we form the larger factor into a pentagon.Then we add the two factors together, giving 60966, and we form this too into a pentagon. The two cyclic forms of these numbers are shown here:

The main things to note here are the groups of three digits above the dotted lines. They are 616 and 666, and it is clear that they are revealed only in the cyclic arrangement. We know these numbers are alter egos in the Book of Revelation, and that they are coded into the two Genesis Squares in multiple ways. And since we have made this further connection between the Torah (Five Books of Moses) and the Book of Revelation, let us also note that we began here with a 5-digit number and a 1-digit number, where the latter is a 5 and the former ends in a 1. Then the result we obtained was achieved only by adding the 5 to the 1. There is here more than a suggestion that the one book is to be seen as completing the Five, just as the Creator declares three times in Revelation that He is the Alpha and the Omega.

But note most particularly that if the length of the Torah had not been exactly 304,805 letters, then the twin cyclic arrangements would not exist to vouch for the 616 and 666 that are also closely associated in the Genesis Squares. This alone should confirm that today's Torah is the intended length; which is not the same as saying it has always contained the same number of letters. Nothing ever stays the same, and God's purpose is not often fulfilled by standing still. And it is worth repeating here something that was first mentioned in relation to the forward-reverse symmetrical character of the first 64 letters. That 616 is the gematria sum of Ha Torah, The Torah.

Next, having seen that the reduced value of ayin is 7, we may relate this to two further circumstances. First, recall that the only regular occurrence of ayin in the first 64 letters is at position 49. In the G1 Square it happens to fall on the horizontal diagonal, as was highlighted in an earlier illustration. In the G2 Square this ayin is also in the horizontal diagonal, at the left corner position. But the association that matters here is that position 49 is 7-squared. And this is where the two cyclic numbers we derived from the length of the Torah make their next contribution. They are able to verify the deliberate intent of the position of this ayin, as letter 49, and its relationship to the length of the first verse. Here is a modified view of them, including the sums of their respective digits:

At Genesis 21:28-30 we read this: Abraham set apart seven ewe lambs from the flock, and Abimelech asked Abraham, “What is the meaning of these seven ewe lambs you have set apart by themselves?” He replied, “Accept these seven lambs from my hand as a witness that I dug this well.” After almost 21 chapters, this is the first place at which the word witness is used. And here are the indicators that the 'witness' in this text is a metaphor for the ayin outside the text:

1. The well came to be known as Beersheba, where sheba can mean both 'seven' and an 'oath' that has been witnessed.
2. The Hebrew root-word used here as witness is ed. It is spelled ayin delet (see note below), where the reduced letter values are 7 and 4 (recall 7 x 4 = 28, the length of Genesis 1:1).
3. It is the ayin prefix (value 7) that completes the word 'four' that is partly within the G1 Square and partly outside it.
4. ayin has two symbolic associations both of which are apposite to these verses. One is an eye, and the other is a well-spring.

What we have just seen also helps us understand this next connection with the reduced value of the letter ayin. Later in the Older Testament we read this: Now when the queen of Sheba heard of the fame of Solomon she came to Jerusalem to test him with hard questions .. (2 Chronicles 9:1). In other words, Sheba (seven) came as a witness to see for herself what seemed improbable. And that chapter is one of only four out of 1189 in the entire Bible in which the number 666 appears.

The word ed we just met as a 'witness' is more versatile than may be supposed. The same two letters, pronounced as aad, also mean 'until'. So, whereas the start of Genesis says In the beginning, the start and end of the two mirrored Squares (letters 0 to 127) also generate the word 'until' within one small central square. Both are time-related concepts. So, given the way that artefacts within the Genesis Squares have often pointed us in new directions, this might be taken as a clue to some new, time-related meaning. The answer to the implied question is accessible and is found in the G2 Square. In fact, this Square generates both a question and its own answer.

We should note that the word aad (until) may be accompanied by the word matay, which means 'When?'. Together, as , these two words mean 'How long?'. What is quite remarkable is that both words may be discerned as close neighbours in the G2 Square. First, we make use of the coincident central ayin with the 128^th letter, delet as described three paragraphs earlier. This is the 'until'. Next, note the cluster of three 4s just below the position of the ayin, highlighted orange in the following illustration (the position of the letter ayin is seen as the number 7 with the lilac background.):

The other significant number is 256, or 2⁸. And this is the other number that will help us to answer the question: How long? Using only the numbers 444 and 256 from the 3x3 cluster, we perform this division:

But were we really justified in ignoring the alternative formation of three digits that we chose to read as 256? Well, look at this alternative result using 625 in the place of 256:

It is certainly strange that the part of the G2 Square that asks 'How long?' should also supply a date in the present as the answer. And did you notice the perfect symmetry of all the component parts, resembling a broad candle with flame set atop? That is certainly an appropriate symbol to be coincident with the centre of the Menorah seen earlier.But in case this isolated example should prove less than convincing for you, there are two other, unrelated routes to the same date, including this next one.

The case we have just seen is, clearly, the result of a division, and leads to a result in which a 576 group of digits keeps repeating endlessly. Notably, the first letter delet in Genesis, the one that shares the square occupied by the central ayin, is found within the word vayavdel (and He divided): And God saw the light, that it was good: and God divided the light from the darkness. (Genesis 1:4). Now we must re-visit a feature we found earlier, and also involving the central letter ayin. This is the amazing cluster of words that are the names of numbers, every one of which ends with the same ayin.There is the word tisha (ie nine), and three occurrences of arba (ie four), two of which merge into the form of the Christian fish symbol and a letter aleph. Up to now, we have been limited to considering only the striking symmetry of these words, and the fact they all happen to be present together. But now we are in a position to make some sense of their mathematical purpose, since

One further way to generate 5765.76 will be seen near the end of this page.

There is a verse in the book of Isaiah that seems to suggest a new direction for our journey of discovery. It starts: I make known the end from the beginning, from ancient times, what is still to come .. (Isaiah 46:10). To be totally honest, I did not pay much attention to the question implied by that verse until I already had half an answer. I knew, of course, about the number 616 that is found at Revelation 13:18 in some early manuscripts. And I also knew that this number is generated by the length of the Torah and by both Genesis Squares. I also knew that the Torah gives 613 commandments to the children of Israel specifically. The closeness of these two numbers alone is quite tantalising. And then I read in Jewish literature that the gematria of the word Torah is 611 which, I confess, did not immediately strike a chord. The penny dropped very quietly when I first found the number 614 in the G1 Square, representing the one really new commandment that Christ revealed. At that point, I had four numbers spaced symmetrically within a range of six consecutive numbers. That was when I started to look seriously for a deliberate pattern, and when I first realised that 616 is not just an alternative to 666 in Revelation. It is also the gematria of the word Torah when it is prefixed with the Hebrew difinite article. As soon as that single letter is added, the gematria is boosted from 611 to 616.

This was most intriguing. The lowest number in the range is Torah, and the highest is The Torah. And right at the heart of the range are the original 613 commandments and the completed set of 614. The numbers therefore metaphorically reflect the reality, that the book contains the listing of the individual laws. Except that the 614^th is not made explicit in the original Torah, only in two special rearrangements of the first 64 letters. We shall deal with this anomaly in a moment. But otherwise the metaphor is clear and unmistakable. Two pairs of numbers, 611/616 and 613/614 both suggested the twin concepts of initiation and completion. But there was no doubting that more work would be required, simply to fill the unsightly gaps where two members if the sequence were evidently missing.

After some practice, it becomes second nature to tally the gematria of Hebrew words on sight. But there was a hiatus of several months while other work continued, with never a clue as to how, or even if, the two missing numbers might be found. Then one day I was working on the naming of Abraham, and God cutting a new covenant (recall Genesis 15), when I suddenly recognised a gematria of 612. Look again at the word puzzle we saw earlier, in which the very first word of Genesis is found to consist of the word for fire, within brit (ie covenant).

If symmetrical pairs of numbers in the range 611 to 616 each represent a beginning and an end (or completion), then finding 612 in the word that means ‘In the beginning’ could not have been more appropriate. And if the first word of Genesis is one such beginning then there surely could not be many obvious places to look for a corresponding ending. In fact, the word that matches the 612 of ‘the beginning’ is found to be the very last word of Genesis Chapter 1. It is the word sixth which, due to normal syntax of the Hebrew language, terminates the verse: And the evening and the morning were the sixth day. (Genesis 1:31). It is this word that has a gematria of 615. In fact the word found at the end of Genesis 1 is not just sixth, but is the sixth, including the Hebrew definite article, just like the 616 of The Torah. To make the point even clearer, this ending to the description of the sixth day of creation is the only one of the six that does include the definite article.

Now, all of this looks very deliberate. A sequence of six meaningful, consecutive, 3-digit numbers does not occur by accident alone. But add to that the fact that symmetrical pairs have closely related associations, and indicate the start and the completion of a clear-cut topic really seals the matter. It is no longer a question of whether these things are deliberately designed, but of who did the designing. And there is further corroboration from one of the main subjects of this page.

One of the first consequences we noticed after adding the letter ayin as a prefix to the Torah was the formation of the four-letter word for ‘four’. When we rearranged the Genesis Square as G2, with ayin at its centre, we found not one but three copies of the word 'four' assembled symmetrically. Now we shall see that the three symmetrical pairs of numbers in the range from 611 to 616 are numerically related to those three occurrences of four in the G2 Square. Note firstly that the letters of the word four have reduced letter values 1227 in that order - think of this as a four-digit number. Now notice that if we add the symmetrical pairs of numbers, we obtain:

Of additional interest is the fact that alternative pairs of these six numbers (ie 611 with 614, and 612 with 613) both sum to 1225, and this is only the second case of a rare family of numbers that are both square and triangular. But since triangular numbers have not yet been introduced, further discussion of this fact will be left until the next page. Also, it is possible to extend the range of numbers to eight that may be paired to make 1225. This, too, will be addressed in the next page.

Already in these pages, we have seen several allusions to the life of Abraham. So we should not be too surprised if this patriarch should turn up also in the current analysis. Yet it is not Abraham himself who we shall see this time, but a later generation. Recall that the patriarchs who preceded the migration into Egypt were Abraham, Isaac, Jacob (Israel) and the twelve sons of Israel. Now notice that the reduced values of the four letters of arba (four) sum to 12. And as we shall see next, the individual digits (7, 2, 2 & 1) represent groups of the twelve sons, according to their mothers. The twelve sons (the fourth generation) came from four different mothers, all sisters - the daughters of Laban. In order of the mothers' descending ages, the number of sons born to each were: Leah (7), Zilpah (2), Rachael (2) and Bilhah (1). That is 7-2-2-1, or the values of the letters of arba in the order of the normal text. The names of the respective sons are:

• Leah : Reuben, Simeon, Levi, Judah, Zebulun, Naphtali and Issachar
• Zilpah : Gad and Asher
• Rachael : Joseph and Benjamin
• Bilhah : Dan

It only remains to add one more observation here. Since 614 is assuredly a New Testament connection, it does not fit naturally into any standard understanding of the Torah. Yet this range of six numbers is delimited by the words Torah and The Torah. Clearly, it is necessary to modify our definition of what constitutes the Torah to accommodate the 614^th commandment. The very same issue is addressed by Jesus' declaration: Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them. I tell you the truth, until heaven and earth disappear, not the smallest letter, nor the least stroke of a pen, will by any means disappear from the Law [Torah] until everything is accomplished. (Matthew 5:17-18). The six consecutive numbers therefore represent more than just the Five Books of Moses. A sixth book is required to complete the Law, and the candidate that is suggested most strongly by the Genesis Squares is the Book of Revelation. The two Squares and the length of the Torah all conceal the numbers 666 and 616, but Revelation is the only place in the entire Bible where those numbers appeared in the same place (albeit in alternative manuscripts). The proper association of the one book with the five is thus made known.

There are three concepts related to numbers that are, among others, especially persistent in the two Genesis Squares. These are the number 4 (and the word for four), the idea of names and, most recently, the number 576 (or 576576 etc). What I want to show now is that the most important role of both Genesis Squares is to emphasise the worth of names, even though it is often achieved through association with numbers.

Let us start with the number 666 (or sometimes 616). The book of Revelation calls this number the name of the beast, or the number of its name; and this is evidently meant as a perversion of something elsewhere that is essentially good. It alludes to the start of the fourth book, the book of Numbers, in which a census takes place of the children of Israel; or more specifically of the males over the age of twenty. A typical English translation goes like this: Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls. (Numbers 1:2). Two characteristics of this early census stand out as special. First, it is a divinely ordained census, initiated by God and to be carried out to strictly defined standards. Second, is the way those standards are defined. Whereas translations out of Hebrew use everyday expressions like 'take the sum', the Hebrew itself says se'u et rosh, 'raise the head'. This form of census does not just count numbers; it respects the value of every individual soul.

The second special feature of the G1 Square is the way that the fifth word was split after the nineteenth letter, separating the word haShem from the rest of the word. It was pointed out at the time that haShem literally means 'the Name', and refers to God's four-letter Name that was revealed first to Moses at the burning bush. We also noted that the three letters that spell haShem also spell Moshe (Moses) when read in reverse.

Lastly, the number 4 and the word for 'four' insinuate themselves most strongly of all. We cannot easily ignore the possibility that this is an oblique reference to the four-letter Name itself. So we shall now examine some characteristics of the four-letter name that are clearly meant to be found and understood in the context of our particular type of analysis. We can start by looking at the Name both as its four letters and with their standard gematria values, thus:

The second case takes the concept of halves just one stage deeper. Suppose we take the left and right halves of the four-letter Name and write their letter values one above the other, then take their left and right sums thus:

It seems more than usually important to summarise just a few of the later findings of this page.

• The central letter ayin is the focus for three occurrences of the word 'four', two of which are assembled from letters that are not adjacent in the plain text.
• Each word 'four' is numerically matched (as 1227) by a symmetrical pair of numbers in the range 611 to 616.
• The central square that contains the ayin prefix is also the position of the middle branch (the fourth) of the Menorah.
• If the letters beyond the 63^rd are reflected back along the reverse path after the first 63 have filled the Square, the last letter is the very first occurrence of delet, having the gematria value 4. This falls in the same square as the ayin prefix.
• The central ayin is supported by an upward pointing chevron of 4s.
• These 4s and the coincident ayin and delet ask the question 'How long?'. The three 4s contribute to the answer as a modern date.
• The same date is implied by the names of four numbers that are centred on the central ayin.
• That date is also generated by the gematria values of the letters of God's four-letter Name.

Post-Script
If you have viewed this page prior to 6^th July 2005 you will find important changes have now been incorporated. Most important among them are three particular ways in which the Genesis Squares are able to generate the Hebrew equivalent of the date: 3^rd/4^th July 2005AD. One is the method just seen, using the four-letter Name of God. Another is the product of three fours and a nine that are found as words at the centre of the G2 Square. And the other is the fraction 256 ÷ 444 where the numerator and divisor are both found symmetrically in the lowest 3x3 cluster in G2. The first of these I had intended to include in a later page; the others I had not properly recognised before the last 24 hours.

When I first derived the number 0.576576576.. from the base of the G2 Square, I immediately recognised the current Hebrew year number. I also quickly spotted the presence of the expression aad matay (how long?) just above it. And I judged these items interesting enough to relate them in terms of the current Gregorian date. But I had no clear idea as to what they might mean. I did not expect anything dramatic to occur, maybe the wider realisation that the publication of these pages had been foreseen in the composition of the Torah. Apart from publishing this page in my website, I had only discussed the 3^rd/4^th July 2005AD date face to face with one person. When Monday morning arrived as normal, my confidant remarked that nothing seemed to have changed. And, of course, I had to agree. But that was before I noticed a particular news item.

The news I read was about the Deep Impact mission carried out by the US space agency, Nasa. It is now well known that this mission involved staging an impact between the Comet P9/Tempel 1 and a copper projectile having a mass of 372kg, involving a relative velocity of more than 23,000mph (1.02 x 10⁴ ms^-1). Many observers, even the techically competent, doubted that the two masses could be made to coincide. Then the result would have been a very expensive fly-by mission. But in the event, the collision did take place, and the timing of it is well known.

As noted earlier, Jewish days begin at 6pm on the day before their nominal solar day of the week. The day corresponding to 0.765 of a year after the beginning of H5765 began at 6pm on Sunday, 3^rd July 2005. Therefore the exact mid-point of this day would be 6am on Monday, 4^th July 2005. Naturally, the moment these times will occur differ from one time zone to another. There are no time zones in the space beyond close planetary orbits, so the Deep Impact collision occured at different clock-times in each world zone. But by a strange chance, the time of the collision in the time zone of this particular investigator was 05:52:24 GMT on Monday, 4^th July 2005. And that is within 8 minutes of the mid-point of H5765.765 . Not a bad estimate, since it was made 3400 years in advance.

It normally goes against the grain to include a reference to 'real-world' events in these pages, but this was such an amazing coincidence that I have made an exception. And, given the name of the comet, Tempel 1, and the location of the event, I cannot pass up the chance to quote this reference: And God's temple in heaven was opened, and within his temple was seen the ark of his covenant... (Revelation 11:19). Tempel 1 was indeed opened up by the Deep Impact probe, and the Squares that forecast this date both reveal the ark of the covenant, each in a different guise.