Early Promise in the Genesis Check-sum
There will be no new versions of the Genesis Seal from now on, but I shall continue to make use of the ones I have already presented in previous posts. In this article, I start by showing that the underlying content of the Genesis Seal becomes ever more compact as the beginning is approached.
Early…
We can’t get any earlier than ‘In the beginning’, which is the essence of the 6-letter first Hebrew letter of Genesis. Many have tried to argue that the first verse of the biblical creation account must be an allegory for the cosmological Big Bang. But they were whistling in the tree tops.
Yet, there is a property of the first verse that seems to emulate the first moments of the Universe. We may even start by looking at the first word itself, which takes an exceptionally large gematria value of 913. That is a super-dense 34% of the total for the entire 7-letter verse. Then there is a comparable property of the whole first verse that might show the moments just after the Big Bang. In the following illustration, the row totals of the familiar (see post#446) 4x7 matrix demonstrate a progression of growth in two distinct phases, punctuated by a brief point of inflexion. It would be nice to imagine that this property represents growth of the early Universe, employing
Inflation first, then expansion, starting from the super-dense beginning.
The expression ‘In the beginning’ already implies the beginning of time itself. And there are some further properties of the first word that point to it having been constructed to reflect the role of time in creation. The distinctly earth-bound human experience of time is implied after the migration of the letter
ayin that converts the G1 Square into G2. The immediate outcome is the creation of the word
arba (four) on the start of the first word; and four times the gematria of the first word is:
4 x 913 = 3652. Discounting the absence of a decimal point after 365, this is the number of days in a Solar Year, to within one hour.
A related property relies on a Jewish calendar; I say ‘a’ calendar because there are several in use for alternative purposes. But the one to which I refer is the principal Jewish calendar that is used for all secular purposes, most religious purposes and begins on the day known as
Rosh HaShanah (literally, ‘the head of the year’). Rosh HaShanah is something of a movable feast, determined in part by the phases of the Moon, but always falling within the Autumn of the Northern Hemisphere. Rosh HaShanah is the festive name given to the first day of the month of
Tishrei. So, it is most apposite that the six-letter word that begins Genesis is an anagram of this expression:
…which translates as: ‘the first (day) of Tishrei’. But that is not the only way this word may be partitioned to reveal significant underlying meaning.
…Promise
In the biblical context, a promise is often dressed up in the garb of a covenant. So, consider this next way of partitioning the six-letter first word:
Notice that the four-letter word
brit (a covenant) is split into left and right parts, within which the shorter
esh (fire) resides. This is evidently a portent of Genesis Chapter 15 in which God instructs Abram to take three animals, which the Patriarch then divides down the middle. Then:
And it came to pass that, when the sun went down and it was dark, behold a smoking furnace and a burning lamp passed between those pieces.In this way, God made a one-sided covenant with Abram promising that his seed would be numbered as the stars.
Next, when the G1 to G2 transformation of the Genesis Seal takes place, the new
ayin prefix to the first word also augments the word
brit (a covenant) into
Ivrit (Hebrew – the language). Alternatively, if the final letter
tav is ignored, the result becomes
Ivri, that is ‘Hebrew’ (the ethnic identity) and a term that is used of Abram at Genesis 14:13. This is rather prophetic because, as I show next, the first word of Genesis also participates in identifying Abram by name, as well as his later modified name Abraham.
Here, for a time, the first and third words of Genesis 1:1 will be seen working together in harmony to develop the identity of Abraham. Together, these two words say:
In the beginning…God, and they also delineate exactly half of the verse, which equates to the two upper sides of the G1 and G2 squares. First, as seen here, the first half of word#1 combines with the last letter of word #3 in an anagram of Abram:
It is also easy to convert Abram to Abraham by the addition of the middle letter of Elohim (God).
Next, the same two words independently contribute to the two-part expression:
Brit Milah (The Covenant of Circumcision), so:
In Genesis 17, the institution of the Covenant of Circumcision happened simultaneously with the change of name from Abram to Abraham. There is even a numerical property of the same two words that also points to them portending the Covenant of Circumcision. Very aptly, this requires their letters (and qatan values) to be written in a cyclic formation, after first removing the initial letter of the first word, so that it too becomes a 5-letter word meaning ‘the beginning’.
Here, the first word bequeaths a cyclic value of Pi that is a little better than the common 22/7 approximation, while the third word confers the first five actual digits of Pi.
In my post #554, I showed a remarkable property of Genesis 2:4, in the context of the 553x553-letter Torah Square. Now I want to describe another special property of the same verse. Genesis 2:4 marks the end of the seven-day creation account. It includes the expression ‘
the heavens and the earth’ near the start, and ends with the inverted expression ‘
the earth and the heavens’. So, while this is undoubtedly the culmination of a 35-verse long process, it also appears to be quite self-contained. Recall from my earlier post that this verse is where the four-letter name YHWH occurs for the very first time (alongside Elohim). Also within this verse is the six-letter word
b’hibaram (when they were created), which is an anagram of the expression:
In (or
with)
Abraham. Therefore, the three names of YHWH, Elohim and Abraham become linked here for the first time. Later narratives suggest that this has been interpreted by Hebrew scribes as showing the destiny of Abraham will also lead to the conclusion of the Creation.
The aforementioned expression
b’hibarim takes a gematria value of 250, and is housed in a verse of exactly 50 letters. In Genesis 12:1, where Abram first becomes the central character, the narrative starts:
Now YHWH had said unto Abram: “Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will show thee.” The words that I have underscored are rendered in Hebrew for emphasis by the repetition of a single 2-letter word, which has a gematria of 50. So, here are two more 50s to add to the collection. There will be more to say later concerning the relationship between Abraham and the number 50.
Only nine verses later, Abram and his entourage go down into Egypt to ride out the effects of a famine. This verse and the one quoted previously are perfectly represented in the G4 aspect of the Genesis Seal shown by Figure 15, in which we shall observe an exceptional degree of symmetry that takes in the central 2x2 cluster, and two diametrically opposite groups.
First, a lower left 3x3 group (with heavy boundary) shows the household ruled over by Terah, the father of Abram. The letters of the name Terah (on orange backgrounds) occupy three corners of this place. The four letters of Abram (green octagonal frames) are also all present here.
On receiving God’s instruction, Abram embarks on a momentous journey that begins in the lower three elements of the main square’s vertical diagonal. The letters here spell
bayit (a house), the very house he is instructed to leave, since it shares its last letter with the first letter of Terah. We may also note that the 6-letter first word of Genesis 1:1 is based on the word
rosh (a head) that is enclosed in prefix and suffix letters that happen to spell
bayit (a house). Following the G4 map, Abram reaches the middle of the square, where the word
arba (four) occupies the whole 2x2 cluster. The Patriarch navigates three of these letters (which, incidentally, mean ‘square’) then, instead of turning full circle, he breaks out into the adjacent letter
yud. In doing so, he has traced out the word
Ivri (Hebrew – ethnic identity). And, in reaching the letter yud he has, in effect, arrived at the Land of Egypt. There is, however, what looks like a fatal problem with this last conclusion. The Hebrew name for Egypt is the 5-letter
Mitzraim, whereas the 2x2 zone where Abram has just arrived is short of a letter mem. The easy solution would be to read these four letters cyclically, utilising the same letter mem at both beginning and end. But that ‘get-out’ would require some persuasive backing from the context, backing that does not appear to exist. However, the instruction to take that option is present if we look with glasses of a different colour. Figure 16 shows the same square with its entire complement of letters converted to their corresponding qatan values. The zone that contains Mitzraim (Egypt) is highlighted as before, along with a distinctive, symmetrical sequence of digits. It can be seen that these are the first eight decimal digits of Pi, passing through one side of ‘Mitzraim’ in one direction, before returning through the other side. This implies the source letters of Mitzraim should indeed be read in a cyclic manner.
The fact that these digits of Pi pass into Egypt, then out again sits well with the biblical description of Abram’s sojourn there being a temporary one.
If I had chosen to illustrate Abram’s journey using the G3 Square instead of G4, the digits of Pi would not have been seen in a completely symmetrical form. However, in the 3x3 zone within which Mitzraim sits (also coincident with the Garden seen in the G1 Square), the expression ‘a womb’ would have been seen in three of its corner elements (where G1 revealed ‘
for a root’). The gematria of ‘a womb’ is the same 248 as for the name ‘Abraham’.
I should like to end this post with a relevant artefact that is not of my own finding. It is a larger than usual matrix that appeared in the book:
The Truth Behind the Bible Code by Jeffrey Satinover (Sidgwick and Jackson, 1997).
The text in this matrix is taken verbatim from Genesis 1:22-26, which is then sliced into consecutive sequences of 25 letters each; these are then stacked one upon another, starting at the top.
This matrix relates to my own observations in two ways. First the five letters of the name of Abraham occur in a vertical column in alternate rows. Therefore, these letters occur at regular intervals, 50 apart in the source text. Rather aptly, this portion of Genesis includes one of two uses of the expression
Be fruitful and multiply, reflecting an important future role of Abraham. Between consecutive letters of this name, there is at least one occurrence of Elohim (God). As I showed earlier, this is the same name that, as the third word of Genesis 1:1, contributes two letters to the name of Abraham. Notice especially that the first Elohim shares its first letter with the first letter of the distributed ‘Abraham’, and the last Elohim shares its final letter with the final letter of Abraham. Dr. Satinover says, incorrectly as it happens, that there is exactly one copy of Elohim in each interval. However, the fifth occurrence is overlooked due to a transcription error in his matrix. My own matrix is corrected for this error, and I have written to Dr. Satinover, via his publisher, to point this out.
A particularly intriguing assertion made by Jeffrey Satinover is that: [
50 is]
an interval specifically referred to in the more elaborate descriptions of the naming traditions (p28). Unfortunately, I am still in the dark as to what a ‘naming tradition’ might be, though obviously the ubiquitous number 50 does seem to connect the names of God with that of Abraham to a surprising extent.
I hasten to add that the art of composing a text such as that in the large matrix, so as to reveal a spatial relationship between names, would not over-tax the wit of a moderately competent scribe. Also, as usual, my observations in this post are not a statement of faith. They simply reflect my informed belief that extended portions of the Bible came to be as they are following their authors’ recognition of the Genesis Seal (see my post #681).
