Théologie - Temple at The Center of Time (David Flynn)

8/9/2019 259100887 David Flynn Temple at the Center of Time
Temple at the Center of Time
Temple at the Center of Time: Newton's Codex Finally Deciphered and the Year 2012
David Flynn
Official Disclosure
A division of Anomalos Publishing House
Crane
Official Disclosure
A division of Anomalos Publishing House, Crane 65633
© 2008 by David Flynn
All rights reserved. Published 2008
Printed in the United States of America
08 1
ISBN-10: 0981495745 (paper)
EAN-13: 9780981495743 (paper)
Cover illustration and design by Steve Warner
All scripture quotes are from the King James Version unless otherwise noted.
A CIP catalog record for this book is available from the Library of Congress.
CONTENTS
Author's Note
Introduction
Chapter One: Principia Apocalyptica
Chapter Two: Clavis Temporalis
Chapter Three: The ªTemporalº Nautical Mile
Chapter Four: The Line and the Plummet
Chapter Five: A Line over Jerusalem
Chapter Six: A Previous Attempt
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Chapter
8/9/2019 Seven: The Ark of Time259100887 David Flynn Temple at the Center of Time
Chapter Eight: The Location of the Ark of the Covenant
Chapter Nine: The Dome of the Spirits
Chapter Ten: Experimentum Crucis
Chapter Eleven: The City of Light
Chapter Twelve: British Sacred Measurement
Chapter Thirteen : The Sacred Cubit Recorded in the Earth
Chapter Fourteen: A Third of Time
Chapter Fifteen: Six hundred, Three Score and Six
Chapter Sixteen: Rome
Chapter Seventeen: Newton's Prediction
Chapter Eighteen: The Threshing Floor of Heaven
Chapter Nineteen: America
Chapter Twenty: Conclusion
Appendix
Author's Note
All geographic distance calculations in this book are based on the 1909 Federal Av
iation International Sphere Model, the standard for international aeronautic and
avionic navigation for nearly a century. The (FAI sphere) is most closely based o
n the sacred methods of measuring distances on the earth from antiquity (measure alo
ng a great circle on a sphere with a mean radius of 3,958.75 statute miles) and
agrees with the numeric systems found in the ancient texts of the Bible.
Introduction
I suspect that my theories may all depend upon a force for which philosophers ha
ve searched all of nature in vain.
ÐIsaac Newton
During the formation of modern science and philosophy of the 17th century,
ievement lay not in the realm of discovery, but in rediscovery. The Renaissance
began at the end of the Byzantine Empire in 1453, when Constantinople fell to th
e Turkish Ottoman Empire. Volumes of Classical Greek manuscripts were made avail
able tothe
One of Western Europe
greatest for the first
philosophical time, brought
influences by waves
transferred to of GreekEurope
Western refugees.1
from
Constantinople was the work of the Neo-Platonists. This philosophy continued the
ideas of Plato, who believed that all the workings of knowledge and civilizatio
n had been conveyed to humanity from a divine source, and was not conceived by t
he mind of man.2 Through a series of disasters on a world scale, civilization an
d the knowledge that had produced it was lost.
Whereas just when you and other nations are beginning to be provided with letter
s and
8/9/2019 the other requisites of259100887
civilizedDavidlife, after
Flynn Temple theCenter
at the usual interval, the stre
of Time
am from heaven, like a pestilence, come pouring down, and leaves only those of y
ou who are destitute of letters and education; and so you have to begin all over
again like children¼Plato, The Timaeus.3
Further in this work is the story of Atlantis, the greatest and oldest civilizat
ion the world has ever seen, that had disappeared ªin a single day and night of mi
sfortune.º There exist no earlier sources of the legend of Atlantis besides the wo
rk of Plato. Timaeus was one of the most copied and widespread of Plato's works in
the Renaissance. In the Neo-Platonic philosophy, the story of Atlantis was cons
idered allegory with underlying truth, or in some cases, a true historical accou
nt. It provided the intellectual framework from which the Neo-Platonists searche
d for lost knowledge. The Neo-Platonist manuscripts of Hippolytus, Proclus, Ariso
phanes, Plutarch, Apuleius, and many others from antiquity developed the theme t
hat knowledge had been given to man from a divine source. Through its misuse res
ulting in the corruption of mankind, it was lost by a subsequent judgment from h
eaven.
Neo-Platonic views of the time also sought to link the celestial and natural wor
ld with the divine, an idea borne out of a reawakening to the scientific value o
f the ancient texts of the Greeks. Ancient religious, scientific, and esoteric w
orks were reassessed within in the context of Judaic-Christian thought.
Historically,
he vestiges ofthe Scientific
which Revolution
can be seen was within
even today united the
withnames
an Occult Renaissance,
of established brant
ches of modern science. For example, chemistry originated from alchemy, (the dar
k art) from the Arabic word meaning ªfrom Egyptº or from the land of Kemet, meaning ªd
arkness.º4 Men like Heinrich Agrippa, John Dee, Kercher, Descarte, and later Leibn
ez and Newton created amalgamations of the religious and natural world, a world
divinely ordained and regulated.
Theologians of the Renaissance proposed that because all natural mechanisms of c
reation originated from God, the resolution of these aspects through natural mag
ic would validate Christianity. Ideas stemming from pure occult writing containe
d in various ancient sources were deemed compatible with the hidden knowledge in
the ancient texts of scripture. This transition of thinking from the realm of o
ccult and religious, to one of pure science was one of the hallmarks of the age.
Geometers,
age searchedmathematicians, chronologists,
the texts of the philosophers,
ancients for the ªlost pureand theologians
knowledgeº of thesapie
or prisca
nta that would merge all sciences.5
Late medieval thinkers such as Descartes, Francis Bacon, and John Dee were obses
sed with re-obtaining the prisca sapientia. They poured over the records of anti
quity to recover it, believing that the ancients had distilled the essence of it
in mathematical truths or some in a symbolic language.
In 1657, the English scholar Robert Turner published Ars Notoria, which purporte
d to contain the pure knowledge of the ancients. The key to understanding the na
ture of lost knowledge, according to Turner, who had borrowed from earlier works
, was the prayers of King Solomon, builder of the first temple of Jerusalem. In
the forward of the text, Turner's editor explains that, ªIt is called the Notory Art
because in certain brief notes it teacheth and comprehendeth the knowledge of a
ll arts."6
ience, but In
it practical
did revealapplication,
the directionArs
inNotoria didintellects
which the little to produce a pure sc
of the Scientific
Revolution were searching in order to recover it. They viewed the Biblical accou
nt of King Solomon as a tantalizing glimpse of knowledge that had once been and
might be recovered by any man that was deemed worthy by God. Solomon was regarde
d as having obtained the pure science through divine providence. Many of the Lat
e Medieval and Renaissance intellects patterned themselves after Solomon, learni
ng as much as possible about the ancient Hebrew language and rituals. The langua
ges of other ancient civilizations were considered important to the quest as wel
l. The more ancient the language, the closer it may have been to the original an
d purest
8/9/2019 expression of knowledge. Suspecting
259100887 that at
David Flynn Temple the
the ancient Greek geometers ha
Center of Time
d once possessed part of this whole, Rene Descartes, one of the key figures in t
he Scientific Revolution, wrote:
We have sufficient evidence that the ancient geometers made use of a certain ªanal
ysisº which they applied in the resolution of their problems.¼These writers, I am in
clined to believe, by a certain baneful craftiness, kept the secrets of this mat
hematics to themselves. Acting as many inventors are known to have done in the ca
se of their discoveries, they have perhaps feared that their method being so ver
y easy and simple, would if made public, diminish, not increase public esteem. In
stead they have chosen to propound, as being the fruits of their skill, a number
of sterile truths, deductively demonstrated with great show of logical subtlety
, with a view to winning an amazing admiration, thus dwelling indeed on the resu
lts obtained by way of their method, but without disclosing the method itselfÐa di
sclosure which would have completely undermined that amazement.7
Groups of Jewish mystics living in France and Spain during the 12th and 13th cen
turies believed that all the mysteries in the universe could be derived from nam
es, phrases, and especially numbers contained in the writing of Moses.8
Through this reasoning, they developed a tradition of Kabbalah, meaning ªreceivedº o
r ªrevelation.º Its adherents believed that the highest knowledge of ancient Scriptu
re was dispensed by God and received by men of sufficient scholarship and charac
ter. This
ental knowledge
books was were
of Kabbalah passed down
the to (brightness)
Bahir generations through tradition.
and Heichalot The fundam
(Palaces) from
the 1st century AD, and the Zohar (radiance) from the 13th century. These inclu
ded the ideas of the Jewish sages Isaac the Blind and Nahmanides and were also b
ased on earlier works such as the traditions of Enoch.9
Following the expulsion of the Jews from Spain in 1492, the mystic writings of J
udaism were distributed and translated throughout Europe. Works previously not a
vailable to European intellects were suddenly attainable, albeit for extensive s
ums of money. Of these, one of the most significant was the Hebrew Talmud, a coll
ection of scholarly works on the Old Testament that were compiled in the 6th cen
tury AD; it also had many texts from much earlier periods, some that dated from
the 2nd century AD10 The Talmud explained that generations of humanity were mold
ed, one out of another, in successive catastrophes. In the rabbinical concept of
the ªSeven
abel Earths,º
but went theFifth
on to the generation
Earth inhabiting the Fourth
when men became Earth
oblivious ofbuilt
theirthe tower
former or of B
igin and language. Their generation was called ªthe people who lost their memory.º T
he Fifth Earth was called ªthe generation of oblivion.º In the Hebrew Tractate Sanhe
drin 109a it is said that, ªThe place where the tower once stood retains the pecul
iar quality of inducing a total loss of memory in anyone who passes it.º11
The Neo-Platonic philosophers of the 4th century AD wrote commentaries on t
to and myth from Egypt that addressed the same ideas. The belief in a lost world
language that retained the essence of all knowledge played a fundamental part i
n this school of thought.12 They tied the loss of the pure knowledge and its rec
overy with the ªmessenger to the gods.º In his Commentary on the Timaeus of Plato, P
roclus wrote, ªThe deity Hermes was responsible for distinguishing and interpretin
g things, recalling to memory the sources of intellect.º13 Macrobius wrote similar
ly concerning
o have the the
power over Roman version
voice and of thespeech,
over same deity, stating
he recalls allthat
whatªWe
hadknow
beenMercury
forgot t
ton.º14
John Dee for example, wrote a treatise on what he called the ªone symbol,º or Monas Hi
eroglyphica, that was published in 1564. Dee believed that he wrote the secret o
f all knowledge in this work through the divine providence of God: ª[I am] the pen
merely of [God] Whose Spirit, quickly writing these things through me, I wish a
nd I hope to be.º15 Dee 's ªmonadº was, in essence, the sign of Mercury.
Fig. 1. Image by author based on John Dee's Monas Hieroglyphica (Cambridge: C. H.
Josten
8/9/2019 Ambix Journal XII,1964), 2. David Flynn Temple at the Center of Time
259100887
In the late medieval period of Europe, Hebrew mystics began to address the mercu
rial theme of lost knowledge.16 They focused primarily on the etymological sourc
e of the earliest name for the Roman god Mercury in Egyptian myth, Thoth or Tahu
ti. The sages explained that the name ªThothº is a combination of the last letter of
the Hebrew alphabet, tawv, and the word for promise, oath.17 The letter tawv ha
s the literal meaning, ªa mark or sign.º18 A ªtau-othº or ªtah-utº was therefore a symb
nnected with divine promise.
The Semitic (Hebrew and Phoenician) and Egyptian cultures were in contact w
from greatest antiquity. When the Israelites entered the Promised Land, which wa
s also called Canaan/Phoenicia, at the end of the Exodus, ca. the 14th century B
C, the area extended from the border of Egypt to the south to the edge of the mo
untains of Ararat in the north. The core theology of Egypt (the Osiris, Isis, an
d Horus myth) incorporated the city Byblos on the coast of Phoenicia as central
to its narrative. ªByblosº is the origin of the Latin word for book, Bible, and the
phonetic alphabet is so called because of its establishment in Phoenicia. Renais
sance theologians believed that Moses was the inventor of the first ªsound-basedº sc
ript in the ancient world. They derived this understanding from the writings of
Eupolemus ca. 158 BC that states: ªMoses was the first wise man to teach the alpha
bet to the Jews who transferred them to the Phoenicians and the Phoenicians pass
ed to the Greeks.º19 In Genesis, the first man marked with the sign of God 's promise
to protect him was Cain, and the Lord said to him,
What have you done? The voice of the blood of your brother cries to me from the
ground.¼You shall be a vagabond and a fugitive on the earth. And Cain said to the
Lord, My punishment is greater than I can bear.¼And it will be that anyone who fin
ds me shall kill me. And the Lord said to him, If anyone kills Cain, he shall be
avenged sevenfold. And the Lord set a mark on Cain, so that anyone that found Ca
in should not kill him. (Genesis 4:10±15)
According to this etymology, the first wisdom spread throughout the earth by the
exile Cain, the one closest to the origin of humanity in his purest and divine
sense. The Omniscient God had spoken to him directly as He had spoken to Adam an
d Eve. Similarly, in Egyptian cosmology, Thoth was not only the inventor of writ
ing
The but also the
Egyptian ªlord
ankh, of timeº
meaning life,and
wasªhe whom reckons
closely years
associated and
with measures
Thoth. The the earth.º20
ancient
circle-cross glyph of mercury and the combination of the Greek letters (the cons
onant tau and vowel omega) forming the word t-auw loosely resemble it and have s
imilar meaning. Both are related to the tauv mark of Cain as a symbol that ªpreser
ved his life.º
Fig. 2. Image by author
The Jewish sages explained that Cain built the first city and therefore was the
founder of civilization. Cain named this city Enoch after his first son (Genesis
4:16±17). Also according to the sages, the names of Enoch's grandson and great grand
son, Mehujael and Methusael (man smitten by Elohim and man who is of Elohim) sho
ws that
was for a time
preserved, butthe
soonknowledge of Elohim,
disappeared. the name of
Their reasoning God
was recorded
that in Genesis,
the lineage of Ca
in had died in the flood. However, the human race survived through Noah and his
family descended from Seth, Adam's third son. The Mystics focused on the two Enoch
s that lived before the great deluge of Noah. The first, the son of Cain, had tr
ansferred the sacred knowledge from Eden into the first civilization that was la
ter destroyed due to its corruption and evil. The second Enoch, from the line of
Seth, preserved the pure knowledge apart from this corruption. This body of kno
wledge had been incorporated in ancient structures geometrically. Its decipherme
nt needed a key thought to exist in a universal language that was lost. Ironical
ly, the
8/9/2019 event that caused its259100887
loss corresponded with
David Flynn Temple the
at the development
Center of Time of writing
and the birth of civilization. Although biblical chronology renders it impossibl
e for Noah to have met Enoch from the line of Seth, he would have known Methusel
ah, Enoch's son. Methuselah lived for 967 years. There was a belief among biblic
al scholars that Noah would have possessed the learning of Enoch, particularly b
ecause it had been recorded in writing. In 1614, Walter Raleigh's The Historie of t
he World in Five Bookes gave this explanation:
¼It is very probable that Noah had seen and might preserve this book. For it is no
t likely, that so exquisite knowledge therein (as these men had) was suddenly in
vented and found out, but left by Seth to Enoch, and by Enoch to Noah, as hath b
een said before. And therefore if letters and arts were known from the time of S
eth to Enoch, and that Noah lived with Methusalem, who lived with Adam, and Abra
ham lived with Noah, it is not strange (I say) to conceive how Moses came to the
knowledge of the first Age, be it by letters, or by Cabala and Tradition, had t
he undoubted word of God need of any other proof than self-authority.21
Regardless of whether Noah preserved the written knowledge of Enoch, or the know
ledge
s was recorded
of prime in to
importance some other
the fashion,
medieval the name Enoch
and Renaissance in theinOld
thinkers theTestament wa
search for
a universal language. There was a special geometry expressed in the letters, ch
ronology, and meaning of Enoch's life on earth. Occult mystics referred to themsel
ves as ªinitiatesº of the ancient sciences. The Hebrew name Enoch was itself a word
meaning ªinitiatedº or ªexperienced.º22 He lived for exactly 365 years, a number equali
g the days in a solar year.
The books Polychronicon of the Medieval Alchemist Ranult Higdon (AD 1350), the C
ooke Manuscript (AD 1410), as well as the Antiquities of the Jews by Flavius Jos
ephus recorded the knowledge from Enoch of Seth's line that was preserved geometri
cally in the architecture of ancient temples. This was especially the case for t
he Great Pyramid of Giza in Egypt and the Temple of Solomon in Jerusalem.
Within this Judaic-Christian framework, the intellects of 17 th century Europe s
earched for the prisca
ned the tradition sapientia.
of philosophy The Cambridge
inter-related Neo-Platonists
with in England
theology as well. maintai
Through the
ir establishment in Britain at the highest academic institution of the time, the
progress of several centuries towards the attainment of knowledge was preserved
. The Cambridge Neo-Platonists included many notable intellects of the occult an
d scientific renaissance, men like Henry More, John Smith, Ralph Cudworth, and B
enjamin Whichcote. The University of Cambridge's motto, ªFrom this place, we gain e
nlightenment and precious knowledge,º produced scientific geniuses whose theories
are still used in modern academics. These were notably Isaac Newton, Lord Kelvin
, James Clerk Maxwell, and Lord Rayleigh.23
Isaac Newton, the greatest of the natural philosophers was in close association
with the Cambridge Neo-Platonists. They influenced his views concerning the phys
ical laws manifested in the universe. In fact, it was by embracing their tenet o
f
s.the existence of an original pure knowledge that he produced his greatest work
Many books have investigated whether Newton believed that an original pure
ed. Some conclude that he did in fact search for it, but that is the whole of th
eir investigation. A few have written that Newton actually discovered ªsomethingº and
try to fit his existing research into a prisca sapientia of their own design, c
laiming his beliefs fit modern realms of philosophy or Eastern religions, but th
ese speculations are not upheld by the body of his work. Although Newton had sol
ved riddles of space, time, gravity, light, and invented mathematics to predict
the motion of objects, this was not the priscia sapienta. Since the time of Newt
on, no
8/9/2019 one has revealed the true formDavid
259100887 andFlynn
nature
Templeof theCenter
at the original
of Time knowledge, or f
rom whence it came; that is the greatest question of all.
Some of Newton biographers have speculated that the evidence for Newton's search f
or the ªkeyº to all things was demonstrated by the sheer vastness of his works. The
biographer Gale Christianson described Newton's motivation for studying alchemy as
having been a means to an end, and that Newton was searching alchemy for a symb
olic key that could unlock the prisca sapientia from the writing of the ancients
. He concluded also that, ªThe theological manuscripts [in Newton's collection] re
veal that he no less ardently pursued a parallel religious wisdom or prisca theo
logia¼ "24
Dr. Christianson makes a good point; the volume of Newton 's work does show his ded
ication to both the, ªpure thoughtº and the ªpure words of Godº; however, the majority
f Newton's works were theological. Newton produced three times as many theological
papers than scientific. These manuscripts consistently recorded Newton's belief i
n the author of creation as one and the same as the author of the Law and prophe
cy contained in the Bible. This one tenet is also the most pervasive in all of N
ewton's scholarly manuscripts.
A strange condition remains; despite the resolve in which Newton searched for th
e prisca theologia and the prisca sapientia, he did not leave any direct asserti
ons concerning the matter. If he had discovered a unifying theme to ªall thought,º o
r realized the direction towards which such a value might be found, he seems to
have left no explanation.
However, it can be demonstrated that Newton did rediscover the prisca sapienta a
nd imbedded this information within his writings in his addressing the laws of c
reation.
a In this
future age; way,inNewton
an age whichintended that his
we presently discoveries would be revealed in
exist.
NOTES
1. Sir Steven, Runciman, The Fall of Constantinople (Cambridge UK Cambridge

University Press, 1965).
2. Columbia Encyclopedia, H. L. Strack, translator. Columbia Universty Press. Lon
don,
UK. 1963 entry for Plotinus.
3. Plato. The Timaeus, translated by Benjamin Jowett. (New York: Liberal Arts
Press, 1949).
4. Webster's New International Dictionary, 3rd Ed., Unabridged; G. & C. Merriam
Company, Springfield, Massachusetts, U.S.A.; 1961.
5. Edward Zupko, Revolution in Measurement: Western European Weights and Measure
s
Since the Age of Science Published by Amer Philosophical Society, Philadelphia USA
6. (May 1990).
Robert Turner. Ars Notoria London, Printed by F. Cottrel, Lamb at the East-end
of
Pauls. 1657. Transcribed and converted to Acrobat by Benjamin Rowe, July 1999.
www.Sacred-magic.com
7. Rene, Descartes, (Regulate, 1958b Rule IV) Key Philosophical Writings transla
ted
by.Elizabeth Haldane. Wordsworth Classics of World Literature, 1997 Hertfordshire:
Wordsworth UK.
8. Frances, Yates. Giordano Bruno and the Hermetic Tradition (Chicago: Universit
y of
Chicago Press, 1991).
9. Author's note: Enoch the patriarch before the great flood of Noah was reputed t
o have
spoken with the angels and visited heaven. His record of these events are recorded
in
the pseudopigraphic book of Enoch.
10. Columbia Encyclopedia. H. L. Strack, translator. Columbia University Press L
ondon.
1963. The Babylonian Talmud was available to the natural philosophers of the
17th century and contains works dating from the 1st and 2nd centuries AD.
11. Louis Ginzberg, Legends of the Jews Publis
. Published by the Jewish Publication Society of
America. Philadelphia 1920.
12. Rossi, Paolo, Logic and the Art of Memory: The Quest for a Universal Languag
e,
trans. Stephen Clucas. (Published by University of Chicago, Illinois. Athlone Pres
,
2000).
13. Felix. Buffiere, The Myths of Homere et la pensee grecque., Vol. V, p. 237.
(Publisher, Society of Editions, Paris, France 1956).
14. Proclus' Commentary on Plato's dialogue Timaeus. Translated by Dirk Baltzly.
(Printed in the United Kingdom at the University Press, Cambridge. 2006)
15. James Orchard Halliwell The Private Diary of Dr John Dee, and the Catalogue o
f hisLibrary of Manuscripts. Facsim.of 1842 edition (March 1997) by pg. 43.
Kessinger Publishing Kila MT 59920 U.S.A.
16. Frances Yates, Giordano Bruno and the Hermetic tradition. (Chicago: Universi
ty of
Chicago Press, 1991 pg. 13).
17. James Strong's Hebrew dictionary entry # 226. Strong 's Exhaustive Concordance
of the Bible. AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Fall
IA.
18. Ibid. Strong's Hebrew dictionary entry # 8420.
19. James H. Charlesworth Pseudepigraphia, Volume 2, ed., (New
York: Doubleday, 1985), Pg. 43, 122. 124.
20. E. Wallis Budge, The Gods of the Egyptians. Vol. 1 p. 400 the Pyramid texts.
DoverRaleigh,
21. Walter Publications, London;ofNew
The Historie theEdWorld
edition
in (June 1, 1969)
Five Bookes (University Press,
Oxford
1829) Book 1. Pg. 156, 157.
22. Ibid Strong's Hebrew dictionary entry # 2596
23. Elizabeth Leedham-Green, A Concise History of the University of
Cambridge. (Cambridge University Press, Cambridge UK: 1996). Pgs. 1±4.
24. Gale E. Christianson, In The Presence Of The Creator. Isaac Newton
and His Times ( Connecticut, USA, The Easton Press. 1989 ).
Chapter One: Principia Apocalyptica
Isaac Newton came further in understanding the physics of time and space than an
y man in his age, which is why his mathematical and natural philosophical works
are considered the foundation of scientific exploration to this day. Yet, Newton's
investigation of the primary causes of nature was consistently fashioned in rel
ationship to the theological framework of the ancient Hebrews. His vast research
on chronology
8/9/2019 and interpretation of biblical
259100887 prophecy
David Flynn Temple at the was
Centeras brilliant as his wo
of Time
rk in physics. According to John Locke, ªMr. Newton is really a very valuable man,
not only for his wonderful skill in mathematics, but in divinity also, and his
great knowledge is the Scriptures, wherein I know few his equals.º1
Within the empirical scientific work for which he is most famous, Principia
ewton wrote of the inseparability of the order of time and space from the existe
nce of God:
The true God is a living, intelligent, and powerful being. His duration reaches
from eternity to eternity; His presence from infinity to infinity.¼He governs all
things and knows all things that are or can be done. He is not eternity and infi
nity, but eternal and infinite; he is not duration or space, but he endures and
is present. He endures forever, and is everywhere present; and, by existing alwa
ys and everywhere, he constitutes duration and space. This most beautiful system
of the sun, planets, and comets could only proceed from the counsel and dominion
of an intelligent and powerful Being.¼He is omnipresent not virtually only, but a
lso substantially; for virtue cannot subsist without substance. In him are all t
hings contained and moved. 2
It had not been realized until fairly recently that Newton wrote far more concer
ning
he theology,
family of thephilosophy, and even alchemy
Earl of Portsmouth than
inherited he did
Newton in natural
's vast philosophy.
collection T
of writing
and stored it in the library of Cambridge University. These papers were held in
Cambridge until 1936 when they were purchased in auction from John Maynard Keyne
s.3 Many biographers up until that time avoided mention of Newton 's esoteric inter
ests. This was borne not only out of the lack of information concerning their ex
istence, but also to the negative impact they might have on his reputation as a
scientist or the veracity of his most famous works.
Within these papers, it was apparent that Newton believed the ancient mathematic
ians possessed methods for calculating the exact dimensions of the Earth. Newton
also reasoned that they purposely obscured these methods in their works. In res
earching the ancient Greek attempts to solve the prediction of location for obje
cts in motion, Newton wrote, ªBut they accomplished it by certain simple proportio
ns, judging that
consequence nothingthe
concealing written in aby
analysis different style
which they wastheir
found worthy to read, and inTh
constructions.º4
e revolution of science that Newton single-handedly achieved in Principia was pr
imarily that the laws of motion and gravity, and the nature of space and time, h
ad not manifested apart from his belief in the immutable truths of the Bible. Fr
om its pages, Newton found the path towards discovery in the natural universe. B
y his own words, the Bible was his source of inspiration for every theory that h
e conceived.
Newton believed that the code of civil and religious truth that God gave to Mose
s on Mount Sinai also contained the physical laws of creation. Because the centr
al focus
Newton of the Torah
reasoned wasunifying
that the the ªArktheory
of theof
Lawº and later
dimension the also
should temple
bethat housedwit,
contained
ithin both. He understood that this creational blueprint was not only embedded w
ithin the structure of the law presented in Exodus, but also echoed in the works
of the ancients having lived closer to the time of the Exodus. This was also th
e consenting view of the Renaissance Neo-Platonists with whom Newton had been as
sociated.
In 1593, the Spanish biblical scholar Arias Montano proposed that the proportion
of creation was concealed in weights and measures given to the Hebrews by God t
hrough Moses.5
In 1690,
8/9/2019 the independent minister Thomas
259100887 Beverley
David Flynn wrote
Temple at concerning
the Center of Time the dimension
s of a future temple of Jerusalem, described in the book of the prophet Ezekiel:
And as Number, Weight, and Measure are so Essentially necessary to All the Great
Things, that are perform'd in the World, as to Astronomy, Observation of the He
avens, and their Course, Geometry, Architecture, Statics, Navigation, Survey, Ex
perimental Philosophy, and to all Commerce, and Traffick, and even mutual Cohabi
tation of Mankind; So under these Measures in this Vision are shaded the Sublimi
ty of the Divine Communion with his Saints, and Servants; and of Angels, and Sai
nts one with Another; and those Lines of Communication signified by Jacobs Ladde
r, Gen. 28.12. between the New Heaven, and the New Earth.6
It was in awareness of this principle that the British architect Sir Christopher
Wren (1632±1723) wrote, ªArchitecture aims at Eternity; and therefore, is the only
thing incapable of modes and fashions in its principles.º7
An overview of Newton's scientific works reveals a consistent incorporation of tho
ught from ancient Jewish sages, prophetic studies, Bible chronology, and history
. He studied the writings of the Jewish sages before producing his theories of n
atural philosophy. While a student at Cambridge, Newton learned Hebrew from Isaa
c Abendana, the first person to translate the Mishnah, a treatise on the five bo
oks of of
works theJewish
Old Testament, into Latin.8
scholars through He wastoalso
his access theable tocommentaries
Latin read the early mystic
on the He
brew Scriptures at the Cambridge library. The works of Moses Mamonides were espe
cially considered the greatest teacher of Judaism. His writings, the Mishneh Tor
ah (1180) and the Guide of the Perplexed (1190), are still the foremost Jewish s
tudies of the Old Testament in existence. Maimonides was the greatest theologian
of Rabbinic Judaism, and his influence ranged beyond Jewish thought to influenc
e Christians like Saint Thomas Aquinas and Newton himself. The biographer John M
aynard Keynes described Newton as ªrather a Judaic monotheist of the school of Mai
monides.º9
The importance of the ancient Hebrew religion as the original form of God's commun
ication to humanity was central to Newton's search for clarity of universal laws:
So then the first religion was the most rational of all others till the nations
corrupted it. For there is no way (with out revelation) to come to the knowledge
of a Deity but by the frame of nature.10
This belief had been reinforced not only through Newton's familiarity with the wor
ks of ancient Jewish sages, but also by the writings of Francis Van Helmont (161
4±1698), whose books were housed at the library of Cambridge where Newton taught a
s a professor. Helmont believed that great and undiscovered knowledge existed in
the original Hebrew versions of the Old Testament, as he explicates in The Lang
uage of the Prophets:
Is there no key to be found with which the Mysteries of Scripture might be opene
d? And forasmuch as the Old Testament was written in Hebrew and that it cannot b
e translated into another language so as to retain its own proper force and ener
gy, may not we therefore suppose that in the Hebrew language (as we consider the
same to be a living language) this key is to be found?11
Newton understood the words of God in prophecy as a reflection of the design in

God's creation. He expressed these views within his theological studies and works
of chronology,
8/9/2019 history, and natural
259100887philosophy, each
David Flynn Temple at theof which
Center was incredibly vas
of Time
t. However, due to his strong rejection of the TrinityÐa belief considered heretic
al in the "Trinitarian" Church of England, and one that Newton occasionally wrot
e of within his theological researchÐthese biblical works from several decades of
his life remained a secret. Newton may have intended that this research would su
rface after his death, leaving the providence of God to decide its fate. However
, his interest in cryptograms in nature paralleled his pursuit of the riddle of
prophecy. The code that unlocked all prophetic writing was a topic that Newton e
xplored extensively. He wrote:
He that would understand a book written in a strange language must first learn t
he language.¼Such a language was that wherein the Prophets wrote, and the want of
sufficient skill in that language is the main reason why they are so little unde
rstood. John did not write in one language, Daniel in another, Isaiah in a third
and the rest in others peculiar to themselves, but they all write in one and th
e same mystical language.¼For the language of the Prophets, being Hieroglyphical,
had affinity with that of the Egyptian priest and Eastern wise men, and therefor
e was anciently much better understood in the East than it is now in the West. I
received also much light in this search by the analogy between the world natura
l and the world politic. For the mystical language was founded in this analogy,
and will be best understood by considering its original.12
This opinion was not exclusively Newton's, however. For example, in 1657 Robert Tu
rner wrote of knowledge of a ªkeyº in his work Ars Notoria, a book of orations and p
rayers that Solomon had allegedly used upon the altar in the temple in Jerusalem
. Apart from being an unusually esoteric and occult work, it reveals an overridi
ng view of philosophers of the time that the language of the Hebrews contained a
supernatural power that could unlock the secrets of nature. A brief explanation
was inserted in a footnote by the publisher in 1657:
It is called the Notory Art because in certain brief notes it teacheth and compr
ehendeth the knowledge of all arts.¼It being a Science of so Transcendent a purity
, that
ew, andit hath its
Grecian Originaland
Languages; outtherefore
of the depth andpossible
cannot profundity
by of
anythe Chaldee,
means Hebr
be explica
ted fully in the poor Thread-bare Scheme of our Language.13
Newton devoted his entire life in the quest of a pure science and theology. If h
e had discovered the prisca sapientia, and further evidence will show that he di
d, he would not have resorted to leaving such a discovery in the hands of the un
worthy. It is likely a unifying theory of the laws of creation with the laws of
God would be best suited to a code. This form of writing and encryption, in Newt
on's reasoning, was the modality in which the Bible itself had been written. As God
revealed the Law of Moses to men with supernatural power, and its words revered
and protected, a unifying law of creation should be presented in like manner. S
imilarly, the dispensation
with the full to men of of
intent and providence suchGod;
a powerful
Newton, truth would
however, only
would take
not place
write of
its discovery openly. He would seal it within his papers exploring the laws and
the creation of God. These vast works, ranging from chronology, natural philoso
phy, and theology suggested its presence, visible only to those given the eyes t
o see.
It is not without precedent then, that Keynes made this statement concerning New
ton's view of reality:
He regarded
8/9/2019 the universe as a259100887
cryptogram set Temple
David Flynn by the AlmightyÐjust
at the Center of Time as he himself wr
apped the discovery of the calculus in a cryptogram when he communicated with Le
ibniz [emphasis added]. By pure thought, by concentration of mind, the riddle, h
e believed, would be revealed to the initiate. He did read the riddle of the hea
vens. And he believed that by the same powers of his introspective imagination h
e would read the riddle of the Godhead, the riddle of past and future events div
inely foreordained.14
Here, Keynes highlights one of the most significant and overlooked aspects of Ne
wton's work: an obsession with the cryptography of God 's design of the natural world
.
The methods of encryption that Newton employed display the same genius that was
manifested in his theories of gravity, light, and motion.
Newton encrypted his discovery of calculus to Leibnez due to fear that othe
in mathematics might plagiarize it. His first open statement of calculus was in
serted in the appendix of Optics, published in 1704. Later, Newton added a copy
of a letter that he sent to Leibniz in 1676, in Principia (the Scholium to Book
II, Section II, Proposition VII) in order to establish the date of his discovery
. He wrote:
I preferred
cannot proceed with the
to conceal explanation
it thus: of the fluxions [the calculus] now, I have
6accdae13eff7i3l9n4o4qrr4s8t12vx.
This encryption defined the meaning of calculus by giving the number of differen
t letters in a Latin sentence: Data aequatione quotcunque fluentes quantitates i
nvolvente, fluxiones invenire: et vice versa.
Newton waited twenty years before giving this translation of this anagram, which
in English reads: ªGiven an equation involving any number of fluent quantities, t
o find the fluxions: and vice versa.º15
The code lists the number of times each letter appears in the Latin sentence in
alphabetical order. Newton's technique for encrypting the discovery of calculus ma
nifests in a distinctive framework. Only a reader sufficiently familiar with the
mathematical topic and Latin could understand it. However, it awaited interpret
ation by the one who made it. This was akin to the methods in which Newton ascri
bed man's discernment of prophecy, about which he explained:
God gave the Prophecies of the Old Testaments, not to gratify men's curiosities
by enabling them to foreknow things, but that after they were fulfilled they mig
ht be interpreted by the event; and his own Providence, not the Interpreters, be
then manifested thereby to the world. For the event of things predicted many ag
es before, will then be a convincing argument that the world is governed by prov
idence.16
Newton held an exception to this belief, however. He believed that certain proph
ecies were opened through divine providence at appointed times for the benefit o
f the true Church on earth. He searched for the timing of prophetic events from
the past in order to establish the scene of prophetic fulfillment in his time:
That
8/9/2019the benefit which may by259100887
understanding
David Flynnthe sacred
Temple Prophecies
at the Center of Time and the danger
by neglecting them is very great and the obligation to study them is as great m
ay appear by considering the like case of the Jews at the coming of Christ. For
the rules whereby they were to know the Messiah were the prophecies of the Old T
estament. And these our Saviour recommended to their consideration in the very b
eginning of His preaching and afterward commanded the study of them for that end
saying.¼ Hypocrites can ye discern the face of the sky but can ye not discern the
signs of the times.17
This statement seems to contradict Newton's statement that prophecy was not given
to predict future events. However, he was convinced that the end of days was upo
n the earth in his lifetime, and therefore, the formula for the correct interpre
tation of prophecy was satisfied. This drove him to establish a chronology for e
vents that was soon to be fulfilled. In keeping with the pattern of prophetic en
cryption in the Bible, Newton wrote his interpretations within the same framewor
k.
The greatest Hebrew cryptographer in antiquity was a subject of several books th
at Newton wrote during his lifetime: the prophet Daniel. In 1733, six years after
Newton's death, only one of his studies of the Bible was published, Observations
upon the Prophecies of Daniel and the Apocalypse of St. John. It was in this boo
k that Newton revealed the motivation for his research of prophecy:
He who denies Daniel's prophecies, undermines Christianity, which is founded on

Daniel's prophecies concerning Christ.¼For Daniel's Prophecies reach to the end of t
he world; and there is scarce a prophecy in the Old Testament concerning Christ,
which doth not in something or other relate to his second coming. If divers of
the ancients, as Irenaeus, Julius Africanus, Hippolytus the martyr, and Apollina
ris Bishop of Laodicea, applied the half week to the times of Antichrist; why ma
y not we¼18
In casual reading, this statement displays Newton's faith in the veracity of the B
ible, especially the writing of the prophet Daniel. There are many biographical w
orks
t wasof Newton
shaped byexplaining his pursuit
his theological of natural
beliefs. However,philosophy
Newton hadin
a the
muchdirection tha
loftier goal
in his pairing of the theological world with the philosophical. Every intellect
ual work that he achieved was in effort to understand the prophecies of God for
the time and manner of the return of Christ.
Newton believed, as did the great body of early church scholars up until his age
, that the book of Daniel contained the most time-centered prophecies in the Bib
le. In the Prophecies of Daniel, Newton wrote, ªDaniel is most distinct in order o
f time, and easiest to be understood, and therefore in those things which relate
to the last times, he must be made the key to the rest.º Flavius Josephus, in his
1st century AD work The Antiquities of the Jews, wrote that Daniel ªwas not only
wont to prophecy future things, as did other prophets, but he also fixed the tim
e at which these would come to pass.º20
Newtonhis
eral years after wrote Observations
discoveries upon the
of light, Prophecies
gravity, of Daniel
and time. and the Apocalypse
The reinforcement o
f his previous scientific works with the theological were not so much a change i
n his thinking but a statement of his frame of mind during the most productive a
nd inspired time in his lifeÐand the most tragic.
Expectations of the End of Days
After Newton graduated from the Trinity College at Cambridge in the spring of 16
65, the university was closed because of an outbreak of the bubonic plague, know
n historically as the Great Plague. Over the course of two years, the plague kil
led nearly 100,000 people in Europe. The death toll in London alone was 70,000,
nearly 15 percent of the city 's population. Although the Great Fire of London dest
royed much of the city in 1666, it also killed most of the rats and fleas that c
arried the plague bacteria. In Britain, many religious minds of the time viewed
the plague and the destruction of London as fulfillment of the prophecies in the
Book of Revelation. The number of the year 1666 also stood as an ominous sign o
f the end for many prominent theologians of the time.
Between 1642 and 1661, England experienced three civil wars over the governing o
f the British Isles. During this time, King Charles I was replaced by the first
Republican government of Britain until the coronation of Charles II in 1661. A m
ajor influence of the Republican government between these Kings was the religiou
s-political movement of the Fifth Monarchists from 1649 to 1661. The Fifth Monar
chists took their name from the belief that the four world powers, outlined in t
he prophecies of Daniel 2:4: Assyria, Persia, Greece, and Rome had ended and the
Fifth Monarchy, and that of the saints under Jesus Christ, would soon be at han
d.21 The proponents of this view produced many books of this prophetic interpret
ation that circulated throughout England even after the re-establishment of Char
les II. Their apocalyptic expectations for the year 1666 were well established d
uring Newton's education at Cambridge.
During the seventeenth century, the view of the apocalypse changed from an alleg
ory to the
return life ofto
of Christ man and the his
establish reward of heaven,
kingdom. This to a was
view literal expectation
popularized of the
by John Fo
xe's Book of Martyrs, which was published in 1563. Foxe believed that the millenni
um had begun at the conversion of Constantine in AD 312 and that the Second Comi
ng and Last Judgment of Christ were imminent.22 The writings of Martin Luther co
ntributed to the 17th century view of English theologians that the Pope was the
Antichrist and that England would be the divine tool in the overthrow of Rome.23
In 1642, Henry Archer's book The Personal Reign of Christ Upon Earth predicted the
second coming of Christ in 1666. This exegesis of the prophecies of Daniel and
the Revelation of St. John was followed by other books from English authors like
John Tillinghast, Peter Sterry, and John Rogers in the 1650s also claiming that
the year 1666 was a likely date for the return of Christ.24 The Arabic numerals
of 1666 represented a statement of the mark of the beast in Revelation, accordin
gthe
to Mr. Francis
Number Potter's book, published in England in 1642, An Interpretation of
666.25
Joseph Mede (1586±1638), a prominent Anglican professor of Greek at Cambrid
er's book and wrote considering Potter's theory of 1666, ªIf it be not a truth¼it is t
he most considerable probability that I have ever read in that kind.º26
Joseph Mede was the greatest theological influence of Isaac Newton. He poss
tion of Mede's works published in 1665, which included Clavis Apocalyptica (Key to
the Revelation) and Heaven Upon Earth.27 It would be hard for Newton to disrega
rd the prophetic interpretations of the events of 1665 and 1666, especially when
considering the contemporary prophecies that came before them. The fire of Lond
on was actually predicted by an obscure British author named Walter Gostelo in 1
658 who wrote,
The coming of God in Mercy, in Vengence; beginning with fire, to convert of to c

onsume, at this so sinful city London: Oh! London, London. If fire make not ashe
s of the city, and thy bones also, conclude me a liar forever!¼[T]he decree is gon
e out, repent, or burn, as Sodom and Gomorrah!28
In addition, astronomical portents heralded the plague and London fire, as recor
ded in
8/9/2019 this historical account from Hamburg,
259100887 Germany
David Flynn Temple inCenter
at the December
of Time 1664:
The great Comet lately seen here, appears no longer with us; but here is now ano
ther, much less then the former, rising Southeast, and setting North-West. They
write from Vienna by the last [mail], of a great Comet seen there also, shewing
itself first from the East, and pointing toward Hungary. There has been likewise
seen in the air the appearance of a Coffin, which causes great anxiety of thoug
ht among the people. We have had our part here of the Comet, as well as other Pl
aces, besides which, here have been other terrible Apparitions and Noises in the
air, as Fires, and sounds of Canon, and Musket-shot.29
And from London:
A blazing star or comet appeared for several months before the plague, as there
did the year after another, a little before the fire.¼The comet before the pestile
nce was of a faint, dull, languid colour, and its motion very heavy, Solemn, and
slow; but the comet before the fire was bright and sparkling, or, as others sai
d, flaming, and its motion swift and furious; and accordingly, one foretold a he
avy judgment, slow but severe, terrible and frightful, as was the plague; but th
e other foretold a stroke, sudden, swift, and fiery as the conflagration.¼The appr
ehensions of the people were likewise strangely increased by the error of the ti
mes; in which, I think, the people, from what principle I cannot imagine, were m
ore addicted
tales to prophecies
than ever and astrological
they were before or since. conjurations, dreams,temper
Whether this unhappy and old wives'
was orig
inally raised by the follies of some people who got money by itÐthat is to say, by
printing predictions and prognosticationsÐI know not; but certain it is, books fr
ighted them terribly, such as Lilly's Almanack, Gadbury's Astrological Predictio
ns, Poor Robin's Almanack, and the like; also several pretended religious books,
one entitled, Come out of her, my People, lest you be Partaker of her Plagues;
another called, Fair Warning; another, Britain's Remembrancer; and many such, al
l, or most part of which, foretold, directly or covertly, the ruin of the city.3
0
During Newton's last few months as an undergraduate at Trinity College, he studied

amidst the apocalyptic fervor that pervaded the country. He recorded his observ
ation of the comet of 1664±65 in a notebook, and on December 23,1664, he wrote, ªI o
bserved a comet whose rays were round her, yet her tail extended itself a little
towards the east and parallel to the ecliptic.º31
For two years during the fearsome plague and the fire of London, he lived with h
is mother at his home in Woolsthorpe, England. It was during this time, termed b
y biographers as ªthe two miraculous years,º that Newton developed every revolutiona
ry scientific work for which he is famous. It is a distinct possibility that the
productivity of Newton's miraculous years stemmed from his conviction that the en
d of the age was upon the earth. From his viewpoint of prophetic interpretation,
a framework that he inherited from Joseph Mede, Henry Archer, and many other th
eologians, thecould
advances that time for research
be made would have
necessarily had soon
to become
donetoinan end. AnyFor
earnest. scientific
Newton, ev
ery theoretical revelation that he achieved stood as verification of Daniel's pr
ophecy as reads in Dan12:4: ªEven to the time of the end¼knowledge shall be increase
d.º Newton viewed the book of Daniel as a missive extending through time to him, a
ddressed to his intellect, a mind divinely inspired to value and solve its riddl
es. The body of these scientific accomplishments as being concentrated within th
e plague years was explained much later in a letter Newton wrote to the scholar
Pierre Des Maizeaux in 1718:
In the beginning of the year 1665, I found the Method of approximating series &
the Rule for reducing any dignity of any Binomial into such a series. The same ye
ar in May I found the method of Tangents of Gregory & Slusius, & in November had
the direct method of fluxions & the next year in January had the Theory of Colo
rs & in May following I had entrance into the inverse method of fluxions. And th
e same year I began to think of gravity extending to the orb of the Moon & (havi
ng found out how to estimate the force with which a globe revolving within a sph
ere presses the surface of the sphere) from Kepler 's rule of the periodical times
of the Planets being in sesquialterate proportion of their distances from the ce
nters of their Orbs, I deduced that the forces which keep the Planets in their O
rbs must be reciprocally as the squares of their distances from the centers abou
t which they revolve: and thereby compared the force requisite to keep the Moon
in her Orb with the force of gravity at the surface of the earth, and found them
answer pretty nearly. All this was in the two plague years of 1665 and 1666. Fo
r in those days I was in the prime of my age of invention & minded Mathematics &
Philosophy more than at any time since.32
In the decades that followed, Newton's research turned away from the scientific, a
nd towards questions of biblical interpretation, prophecy, and chronology. The s
tudy of the events preceding the return of Christ would take precedence in Newto
n's intellectual focus. He did not abandon the topic even until his death. He wrot
e of the duty presented to him having been molded by the times:
Why should we not think that the Prophesies which concern the latter times into
which we are fallen were in like manner intended for our use that in the midst o
f Apostacies we might be able to discern the truth¼and consequently that it is als
o our duty to search with all diligence into these Prophesies.33
Newton returned to Cambridge in 1667 and remained as a lecturing Professor of Ma

thematics for twenty-nine years. During this period, Newton published his scient
ific works developed during the upheaval of 1665 and 1666 and began intensive st
udy of biblical
In 1696, Newton prophecy.
moved to London to begin a new job as the Warden of the Royal Mi
nt. It had become apparent to Newton over the passing years that the return of Ch
rist he had anticipated early in his career was less imminent. However, Newton r
etained his belief of the time-dependant nature of Daniel's prophecies and their e
ventual manifestation in the world. Toward the end of his life, knowing that he
was not of the generation that would see the fulfillment of end time prophecy, N
ewton concentrated on the clear interpretation of its chronology. This work was
dedicated to theologians of the future. All that was left for Newton, as a summa
tion of his great theological work, was to supply the direction in which others
were to proceed after his death, the manner of which followed the design of Dani
el's prophecies. ªAs for you, Daniel, obscure the matters and seal the book until the
time of the End: let many muse and let knowledge increaseº (Daniel 12:4).
In this
hat Newton used version
in his of of
studies Daniel 12:4,
Daniel, thefrom a of
mode literal translation
communication to aoffuture
Hebrew based
audience was described. Comprehension of the prophecy was dependent on time and
the providential influence of God.34
Believing that his theological and chronological works would serve the investiga
tions of scholars in the future, and that they addressed the same theme as the p
rophecies of Daniel, Newton recorded them in like manner. The information in the
se works extended far beneath the surface. Only those wise enough to discern the
clues would be awarded the secret of understanding in the time of the end.
[A]bout the time of the end, in all probability, a body of men will be raised up
, who will turn their attention to the prophecies, and insist upon their literal
interpretation in the midst of much clamor and opposition.35
NOTES
1. Franz Kobler, The Jewish Frontier ,March 1943 ªNewton on the Restoration of the
Jews,º p. 21.
2. Isaac Newton, Mathematical Principles of Natural Philosophy and
System of the World, trans. Andrew Motte, rev. with an Appendix by Florian
Cajori. (Los Angeles: University of California Press, 1966)
3. Milo Keynes, Essays on John Maynard Keynes. (Cambridge University
Press, Cambridge UK 1975).
4. Isaac Newton, Veterum loca solida restitute: Principles of Mathematics, Unive
rsity of
California Press Berkeley CA. 1999. pgs. 4, 277.
5. Benito Arias Montano Antiquates Judaicae (León: University of León Press, Spain,
1999) Beverley,
6. Thomas pgs. 108±112.
The Pattern of the Divine Temple (London, 1690) Library of
Congress, Washington Gov. Printing office. Washington D.C. U.S.A. 1868 pg.9
7. Christopher Wren, Tracts on Architecture Tract I. ed. Lydia M. Soo. Cambridge
University Press, Cambridge UK. (November 13, 1998)
8. Jose Faur ªNewton, Maimonides, and esoteric knowledge,º Cross Currents: The
Journal of the Association for Religious and Intellectual Life no. 40, (1990): Pg.
528.
9. One Hundred Twentieth-Century Philosophers, ed. Stuart Brown, Diané
Collinson, and Robert Wilkinson (London: Routledge publishers, 1998).
10. Isaac Newton, MS. Yahuda 41, p. 7r. Professor Rob Iliffe., Newton Papers Pro
ject
University of Sussex, East Sussex. UK.2007 www.newtonproject.sussex.ac.uk
11. Francis Mercury
Coudert Van Helmont,
(Translator) Brill ªThe Natural
Academic AlphabetºBoston,
Publishers, (1614±1698) Allison(June
MA. U.S.A. P. 30, 200
12. Isaac Newton, The Language of the Prophets, in Theological MSS,
ed. Herbert McLachlan.Manchester University press. Liverpool UK 1950 pg. 14.
13. Robert Turner Ars Notoria: The Notory Art of Solomon, Transcribed
and converted to Acrobat by Benjamin Rowe, July 1999. www. Sacred-magic.com .
14. John Maynard Keynes 1947, "Newton, the Manº (New York: Meridian Books,
1956). Pg. 36.
15. Ibid.
16. Isaac Newton, The Prophecies of Daniel and the Apocalypse (Hyderabad, India
Printland Publishers, 1998) Pg. 14.
17. Isaac Newton Observations upon the Prophecies of Daniel and the Apocalypse o
f St.John. Jewish National and University Library, Jerusalem, Transcribed
by Shelley Innes 1998.Pg. 14. The Newton Project - University of Sussex, East Suss
x
London: 2007 www.newtonproject.sussex.ac.uk
18.Ibid. Newton. Observations Pg. 13 .
19. Ibid. Newton. Observations, p. 14.
20. Flavius Josephus Antiquities of the Jews 10.11.7. 267; John J. Collins Cosmo
s
and Salvation: Jewish Wisdom and Apocalyptic in the. Hellenistic Age. History
8/9/2019of Religions 17.2 Minneapolis, Minnesota
259100887 David USAatUniversity
Flynn Temple of Minnesota Press 1977
the Center of Time
pg. 153.
21. Bernard Capp Fifth Monarchy Men: Study in Seventeenth Century English
Millenarianism, (:Faber and Faber,Lonedon UK 1972)
22. Richard Bauckham, Tudor Apocalypse: Sixteenth Century Apocalypticism,
Millenarianism and the English Reformation (Oxford: Sutton Courtenay Press,
1978).
23. Patrick Collinson, ªBiblical Rhetoric: the English Nation and National Sentime
nt in
the Prophetic Modeº , Pg. 12 Cambridge UK: Cambridge University Press. 1997.
24. Henry Archer, The Personal Reign of Christ Upon Earth (1642), cited by Phili
p
Rogers, The Fifth Monarchy Men (London: Oxford University Press, 1966), p..11±13.
25. The full title is: An Interpretation of the Number 666, was written by where
in not
only the manner how this number ought to be interpreted is clearly proved and
demonstrated; but it is also showed that this number is an exquisite and perfect
character, truly, exactly, and essentially describing that state of Government to
which all other notes of Antichrist doe agree. With all known objections solidly
and fully answered, that can be materially made against it.º Sidney Lee. ªA Dictio
of National Biographyº Vol. 16. Published by Smith, Elder & Co. London, UK 1909
26. ªMede's Worksº. vol. ii. lib. iv. p. 1058.: Translated by R. Bransby Cooper London
.
1664. Christian Classics Ethereal library 2007 Pg. 851.
27. J.E.http://www.ccel.org/ccel/mede/key.html
Force and R.H. Popkins, eds. Newton and religion: Context nature and
influence., (Boston: Dordrecth publishers, 1999).
28. Sir Egerton Brydges ªTitles, Extracts, and characters in English Literatureº,
Revived. Published 1815 by T. Bensley for Longman, Hurst, Rees, Orme, and Brown
Digitized Nov 15, 2006 Original from the New York Public Library. Volume 8. pg.
73.
29. An excerpt from the Hamburgh, newsletter, December 24, 1664 (published in
Newes, January 5, 1665) THE HISTORICAL SOURCES OF DEFOE'S
JOURNAL OF THE PLAGUE YEAR Copyright 1920 The STRATFORD CO.,
Publisher. Boston, Mass U. S. A. pg., 67.
30. Daniel Defoe. A Journal of the Plague Year 1722 University of
Adelaide Australia. Library Electronic Texts Collection. 2006.
http://ebooks.adelaide.edu.au/d/defoe/daniel/
31. J.E. McGuire and Martin Tamny (eds), Certain Philosophical Questions: Newton's
Trinity Notebook (New York: Cambridge University Press, 1983), pp. 377±9.
32. Ibid. Certain Philosophical Questions: Newton 's Trinity Notebook . Pg. 85.
33. Isaac Newton, Treatise on Revelation Jewish National and University Library,
Jerusalem, Yahuda Ms. 1.1. The Newton Project - University of Sussex, East Susse
x London: 2007 www.newtonproject.sussex.ac.uk
34. Stone Edition Tanach. Artscroll series. Published by Mesorah Publications, l
td.
Brooklyn, New York 11232, 2007.
35. Rev. J. W. Brooks ªThe Literalism Elements of Prophetical Interpretationº . E. G
.
Dorsey, Printer.Philadelphia USA 1840. V .Preface. page VI
Chapter Two: Clavis Temporalis
For as the few and obscure Prophecies concerning Christ's first coming were for se
tting up the Christian religion, many and clear Prophecies concerning the things
to be done at Christ's second coming are not only for predicting, but also for ef
fecting a recovery and re-establishment of the long-lost truth.
ÐIssac Newton, Observations upon the Prophecies of Daniel and the Apocalypse
of St. John,1
In the book Chronology of Ancient Kingdoms Amended, Newton laid the timeline of ev
ents and reigns of kings for Greece, Egypt, Assyria, Babylonian, and Persia in six
chapters. In chapter four, he dealt with the fall of Babylon, and explained the
timing of the destruction of the temple of Jerusalem and the line of kings of t
he Medes and Persians. In the midst of this order of events, Newton inserted, ªThe
Kingdom of Babylon was numbered and finished and broken and given to the Medes
and Persians.º2 This was a statement given by the prophet Daniel in answer to the
riddle that had stricken King Belshazzar on the eve of the fall of Babylon. It w
as distinctly time-oriented.
On the
lon surface,
's fall itthe
within seems that Newton
chronicles inserted
of the Jews. it in Chronology
He did not mentiontothe
establish Baby
prophetic imp
lications of the event, a subject he meticulously examined in Observations and o
ther works where he also defined the parallels of the Revelation with the Book o
f Daniel. However, both these prophetic books, according to Newton, hinged on th
e fall of Babylon.3 The fall of Babylon, the rebuilding of the temple of Jerusal
em, and even the name of Babylon's conqueror, Cyrus, was predicted more than 160 y
ears before these events by the prophet Isaiah: 44:28:
Thus saith of Cyrus, he is my shepherd, and shall perform all my pleasure: even
saying to Jerusalem, Thou shalt be built: and to the temple, Thy foundation shal
l be laid. (Isaiah 44:28)
The designation by God of Cyrus as ªmy shepherdº was a messianic title that distingu
ished him as a gentile type of Christ. ªFor Jacob my servant's sake, and Israel mine
elect, I have even called thee by thy name: I have surnamed thee, though thou h
ast not known meº (Isaiah 45:4).
The implications were that both Cyrus and Christ would be irresistible conqueror
s of Israel's enemies (Isaiah. 45:1; Revelation 19:19±21) and both would restore Jer
usalem and especially the temple. This was Newton's thematic bridge between the Re
velation of John and the prophecies of Daniel.4
Babylon
Plinii the Elder wrote that Babylon was, for a long time, the most famous city i
n the world, and according to Herodotus, Babylon displayed many of the mightiest
works of mortals concentrated in one spot on earth.5 Its walls were reckoned on
e of the seven wonders of the world, and it was from there that the treasure of
Solomon's temple was removed before being burned and razed to the ground by the Ba
bylonians
8/9/2019 ca. 587 BC.6 The Jews that David
259100887 survived the at
Flynn Temple war
the and
Centerwere deemed useful, we
of Time
re exiled to Babylon. In ca. 539±540 BC, the King of Babylon, Belshazzar, made a gr
eat feast for thousands of his nobles. This feast toasted his gods with the gold
en vessels that his predecessor, Nebuchadnezzar, had removed from the Temple of
Solomon.7 During their festivities, he and his guests witnessed a frightening om
en:
In the same hour came forth the fingers of a man's hand, and wrote over the candle
stick upon the plaster of the wall of the king's palace: and the king saw part of
the hand that wrote.8
Fig. 3. Image by author based on Daniel 5. The inscription on the wall has been
interpreted by Rabbinic scholars to have been written from top down, starting fr
om the right and moving to the left, confusing the magi, who normally read from
right to left. However, the words were known at the time as common monetary valu
es, so that the descriptive aspects of the words, though intact, may not have be
en realized.
The
s terrified
gathered King
from theconsulted his wiseof
farthest reaches men,
hisan elite group of mystics and scholar
kingdom:
Any man who can read the writing and reveal its meaning shall be clothed with pu
rple, and have a chain of gold around his neck. And he shall rule third in the k
ingdom. Then all the king's wise men came in, but they could not read the writing,
or make the meaning known to the king. 9
Newton understood the Magi of Babylon and their prowess for solving riddles. Once
again, Keynes provides insight with respect to the ªBabylonianº focus of Newton's cry
ptology, stating that Newton looked on the whole universe and all that is in it
as a riddle,
evidence, as a secret
certain mysticwhich
cluescould
whichbe read
God hadby applying
laid about pure thought
the world to to certain
allow a so
rt of philosopher's treasure hunt to the esoteric brotherhood. He believed that
these clues were to be found partly in the evidence of the heavens and in the co
nstitution of elements (and that is what gives the false suggestion of his being
an experimental natural philosopher), but also partly in certain papers and tra
ditions handed down by the brethren in an unbroken chain back to the original cr
yptic revelation in Babylonia.10
Newton was an expert in the history of the Babylonian Magi, knowing they had bee
n in direct contact with the Prophet Daniel. Those Magi brought to Babylon from
Egypt had respective
of their also encountered traditions
countries of exileofappointed
the Prophet Joseph.
both HebrewIn fact, the
prophets rulers
chief of
the Magi. In the chapter preceding the description of the Temple of Solomon, New
ton included the wise men's resume:
At that time [of the founding of Babylon by the Assyrians] Sabacon the Ethiopian
invaded Egypt, and made great multitudes of Egyptians fly from him into Chaldæa,
and carry thither their Astronomy, and Astrology, and Architecture, and the form
of their year, which they preserved there in the Æra of Nabonassar: for the pract
ice of
8/9/2019 observing the Stars began in Egypt
259100887 in Temple
David Flynn the days
at the of Ammon¼But
Center of Time Astrology was i
nvented in Egypt by Nichepsos, or Necepsos, one of the Kings of the lower Egypt,
and Petosiris his Priest, a little before the days of Sabacon, and propagated t
hence into Chaldæa, where Zoroaster the Legislator of the Magi met with it: so Pau
linus, Quique magos docuit mysteria vana Necepsos: And Diodorus, they say that t
he Chaldæans in Babylonia are colonies of the Egyptians, and being taught by the P
riests of Egypt became famous for Astrology. And Diodorus, they say that the Chal
dæans in Babylonia are colonies of the Egyptians, and being taught by the Priests
of Egypt became famous for Astrology.11
Despite the world renown of the Magi, the Bible records that Daniel was master o
ver them all. He had been appointed over the horoscopists, conjurers, Chaldeans,
and fortunetellers by Belshazzar's father, Nebuchadnezzar.12 Daniel had interpret
ed a dream that not only troubled Nebuchadnezzar greatly, but that the king had
also forgotten.
The dream was of an image of a man with a head of gold, the arms and shoulders o
f silver, torso of brass, legs of iron, and feet of iron mixed with clay. Daniel
explained it as a symbol of all the great empires of the world from Babylon unt
il the ªEnd of days.º The Queen remembered Daniel's interpretation of this dream, and
the esteem that Nebuchadnezzar had for him and his god, as ªa revealer of secretsº (
Dan. 2:47), saying, ªAn excellent spirit, and knowledge, and understanding, explai
ning ofadded]
phasis dreams, andfound
were revealing of hard sentences, and the unraveling of knots [em
in Daniel.º13
Here again was the theme of cryptography and God 's design of time as Daniel explai
ned the meaning of the writing:
And this was the writing that was written: MINA, MINA, TEKEL, UPARSIN. This is t
he meaning of the thing: A MINA, God has numbered your kingdom, and finished it.
A TEKEL, You are weighed in the balances and found lacking. UPARSIN, you kingdo
m is divided, and given to the Medes and Persians.14
While Daniel explained the writing to the King, the Medes had already diverted t
he river Euphrates that ran through Babylon into a canal up river. That same eve
ning, the armies of Cyrus had entered through the river conduit under its great
walls. Belshazzar was killed and the great city passed into the rule of Darius t
he Mede. The next year, in 538 BC, the Persian King Cyrus the Great released the
Jews from their captivity of seventy years to Jerusalem and arranged for the re
building of the temple.15
Newton had been employed as an authority of the standards of weight and mea
cy in Britain during his work on the Observations upon Daniel. He was appointed
Warden of the Royal Mint in 1696, and in 1699 he was given the position of Maste
r of the Royal Mint of Britain based on his knowledge of ancient standards of we
ight and measure. For him, it would have been abundantly clear, with respect to
his dual
sion, understanding
that of MENE
the words MENE both TEKEL
the ancient languages
UPARSIN, of the Bible
were actually andvalues.
monetary his profes
The
se are described as the standards of weight for use in Ezekiel's future temple in
Jerusalem: ªAnd the shekel (TEKEL) [shall be] twenty gerahs: twenty shekels, five
and twenty shekels, fifteen shekels, shall be your maneh (MINA).º16 The numeric qu
antity represented were units of ancient Chaldean weights and measures.
The gerah was the smallest proportion of weight used in Babylonian commerce at t
he time. Mene (1,000 gerahs), Mene (1,000 gerahs), Tekel (20 gerahs), and the Peres,
to divide the Mene (500 gerahs) equals 2,520.17
Despite the fact that Newton would have clearly recognized this feature in Danie
l's interpretation
8/9/2019 of the writing, heDavid
259100887 made noTemple
Flynn mention
at the of itofin
Center his Chronology, tho
Time
ugh this number surfaces again in both the prophecies of Revelation and Daniel,
leaving the reader to wonder why it was disregarded.
With respect to Newton's intention of providing direction for the future revealing
of prophecy, leaving out such an integral point stands in bold relief. He may h
ave intended it as a clue to deciphering the underlying meaning of his Chronolog
y. In fact, the number 2,520 is the key to Newton's hidden prophetical direction,
and the metaphysical design of prophecy and time itself. It is a theory of the p
risca sapientia that Newton intuitively believed existed, but did not have the r
esources or data to investigate. He did, however, anticipate that the means for
its proof lay in the future.
Throughout Chronology, Newton assigned the dates of civilizations not based
an calendar, which started at the birth of Christ, but the Nabonassar era (ANÐAnno
Nabonassari) was considered the inception of the Neo-Babylonian Dynasty. This w
as the point that King Nabonassar founded his kingdom in Babylon in 747 BC. The
Greek astronomer Claudius Ptolemaeus and later astronomers used this point in ch
ronological calculations, but the era was not used by the Babylonians or, for th
at matter, the average British subject.18
The omission of Julian dates was consistent throughout Newton's Chronology. He sta
ted that the fall of Babylon occurred in the year of Nabonassar 209 or 210. (The
Julian date corresponding to the start of Nabonassar 's reign is 747 BCÐ209 or 210 w
ould be 539 or 540 BC.) The reader would need to be familiar with this timetable
to find the correspondence with the birth of Christ. The full interpretation of
the text of Chronology, especially chapter four, with its focus on Babylon, was
left to one Any
the Bible. skilled in the
further application of
interpretation wasvarious erasonas
dependent thewell as the
reader history
having of
compre
hensive understanding of the subject in advance. Chapter five was dedicated sole
ly to the measure of lengths of the Temple of Solomon, in a book dedicated to th
e measure of time.
What was Newton's intention?
According to the Jewish sages, the specific location of God 's temple on the Earth
was as important as its internal geometry. This was because no man had establish
ed
el the site
43:12 for its construction, but it had been given by the law of God. Ezeki
states,
This is the law of the temple: The whole area surrounding the mountaintop is mos
t holy. Behold, this is the law of the temple.19
Because God had set the location for the temple, the divine proportion evident w
ithin its architecture would have also manifested in its placement relative to e
verything around it. The temple of Jerusalem was the only building ever known to
nbe directly designed by the Almighty; the same was also the designer of creatio
itself.
[Its dimensions]¼were made clear by the writing from the hand of the Lord concerni
ng it, all the work to be done according to the plan. (1 Chronicles 28:11±19)
The Ark
8/9/2019 had found a permanent259100887
restingDavid
place
Flynnthere asthethe
Temple at focal
Center point of the temp
of Time
le and of Jerusalem and Israel, and not from man's point of view, but God's. Through
this reasoning, its location on earth intersected time and dimension. Newton 's st
udy of its measurements within his Chronology underscored his belief that God ha
d somehow inserted this metaphysical property within the geometry of the temple
of Jerusalem.
Returning to the book Chronology
After describing the kings and events of Babylon, Newton abandoned sequences alt
ogether, and instead focused upon the linear dimensions of Solomon's temple. He pr
oduced a meticulous drawing of the temple's courts, rooms, and gates calibrated to
the ªsacred cubit.º20
Fig. 4. Reprinted from Isaac Newton's The Chronology of Ancient Kingdoms Amended (
London: 1728),11. The Newton ProjectÐUniversity of Sussex, East Sussex London: 200
7, www.newtonproject.sussex.ac.uk.
Newton opens chapter five with, ªTHE Temple of Solomon, being destroyed by the Bab
ylonians, it may not be amiss here to give a description of that edifice.º 21
By inserting
t wavering from a preciseahistorical
geometrical study
order of of the Temple
ancient of Solomon
nations, in a masterful
the variation sta wo
nds out in bold relief. Newton seems to be directing the reader to look more clo
sely at the temple's relationship to time and chronology. From the perspective of
one not well-versed in 17th century thought pertaining to the prisca sapatientia
, this deviation from the tone of his book seems unrelated and even unnecessary,
but this is clearly not the case.
In an earlier book, A Dissertation upon the Sacred Cubit of the Jews and cu
eral nations, Newton opened with this statement:
To the description of the Temple belongs the knowledge of the sacred cubit: to t
he understanding of which the knowledge of the cubits of the several nations wil
l be conductive.22
Newton held the divine dimensions within the Temple of Solomon equal with the ph
ysical order of God's creation, an order that was preserved in the length of the s
acred cubit. Newton included statements of the temple's design in context with the
form and fulfillment of prophecy in his work Lexicon Propheticum, (Dictionary o
f Prophecy), in which he says, ªThis structure commends itself by the utmost simpl
icity and harmony of all its proportions.º23
When Newton wrote this study, his acquaintance with the Jewish books on the dime
nsion and supernatural properties of the first and second temples had already be
en well established. The Library at Cambridge held a copy of the book, Sha'ar Ha-H
eshek24 of Yohanan Alemanno, which was a study of the wisdom of King Solomon and
its deposit
ocosm in the
of heaven temple
in its of and
design Jerusalem.
rituals.Alemanno described
The book of Rabbithe temple
Abraham as a micr
Portaleone
of Mantua, Shilte Ha- Gibborim, also at Cambridge, described the temple's building
and ritual were in relation to all known architectural and scientific skills.25
In the late 1500s, the Spanish Jesuits Hieronymo Prado and his student Juan Baut
ista Villalpando wrote Explanationes in Ezechielem, in which he described the di
mensions of Ezekiel's temple in relation to the platonic structure of music, the o
rder of the heavens and the design of creation. This work brought into focus the
Renaissance idea of the temple as a microcosm of God's creation, embodying the or
der of the universe. This study was inserted in the London Polyglot Bible that N
ewton
8/9/2019 owned.26 259100887 David Flynn Temple at the Center of Time
Newton also studied Synopsis Mathematica (1626), the work of Father Marin Mersen
ne, which explored the math and number contained in the temple as well as the Ex
Talmudis Babylonici Codice Middoth that detailed the architecture of the temple
from the Babylonian Talmud.27 Along the same lines of reasoning portrayed in th
ese early works, Newton described the visions of John in Revelation as a microco
sm of earth and heaven:
In the Apocalypse the world natural is represented by the Temple of Jerusalem &
the parts of this world by analogous parts of the temple: as heaven by the house
of the temple; the highest heaven by the most holy; the throne of God in heaven
by the Ark; the Sun by the bright flame of the fire of the Altar, or by the fac
e of the Son of Man shining through this flame like the Sun in his strength; the
Moon by the burning coals upon the Altar convex above & flat below like an half
Moon; the stars by the Lamps; thunder by the song of the Temple & lightning by
the flashing of the fire of the Altar; the Earth by the Area of the courts & the
sea by the great brazen Laver. And hence the parts of the Temple have the same
signification with the analogous parts of the world.28
Later in the same work, Newton furthered the idea of the temple's universal symbol
ismof
ce toeach
address theof
vision structure
John as and timing upon
dependant of prophecy, underscoring
its temple the significan
orientation.
Within its context, Newton connected the secret for interpreting the book of Rev
elation to the temple itself. However, Newton did not give a clear explanation o
f why the temple of Jerusalem was the key to prophetic interpretation. Although
he did encrypt the key:
For it was revealed to Daniel that the prophesies concerning the last times shou
ld be closed up & sealed until the time of the end: but then the wise should und
erstand, & knowledge should be increased. Dan 12.4, 9, 10. And therefore the lon
ger they have continued in obscurity, the more hopes there is that the time is a
t hand in which they are to be made manifest. If they are never to be understood
, to what endAnd
discovered. didasGod
Mr.reveal them?¼I
Mede laid suspect there
the foundation & I are still
have more
built mysteries
upon it: so Itohop
be
e others will proceed higher until the work be finished.29
Newton had specifically addressed the statement ªthe wise will understandº to those
with the knowledge of biblical history; even modern Sunday Bible students know t
hat the wisest man of the Old Testament was King Solomon, for God told him:
Behold, I have done according to thy words: And God said unto [Solomon]¼lo, I have
given thee
before thee,aneither
wise andafter
an understanding
thee shall anyheart;
ariseso that
like there
unto was none like thee
thee.30
Newton's comment ends with, ªMr. Mede laid the foundation & I have built upon it.º Sol
mon also built the first temple of God in Jerusalem.
Many scholarsÐeven before NewtonÐbelieved that the geometry of the future t
and the ªheavenly city of Jerusalemº of Revelation possessed some key to the unfoldi
ng of
8/9/2019 prophecy itself. God as259100887
a ªdivineDavidgeometerº pervaded
Flynn Temple at early
the Center of Time Christian thought.
This was the belief that both the natural creation and architecture of the templ
e were from the same designer. The temple was, then, a microcosm of the universe
in which God's structure of time was represented both symbolically and geometrica
lly. The Bible records that the Israelites constructed of two temples, the first
built by Solomon and the second by Zerubbabel. In Revelation, Daniel and John m
ention a third future temple existing at the second coming of Christ. Some theol
ogians believe that Ezekiel described this third temple in chapter 40 through th
e end of his book. Still others contend that Ezekiel's temple is in fact a fourth
temple that will be built after the great cataclysms described in Revelation. Ho
wever, theologians are in agreement that Ezekiel's temple is designated for the 1,
000 years of peace after the return of Christ, termed the ªmillenniumº in Christiani
ty.
By virtue of the temple being set in that future time, it was suspected of also
containing a geometric framework of the prophecies of Christ's return. Many theolo
gical researchers of Newton's time focused primarily on the temple of Ezekiel for
this reason. However, Newton deemed the sacred proportion of each to be equally
instructive and valuable in the search for priscia sapientia. He compared Ezekie
l's future temple with Solomon's from 1 Kings 6 and the second temple from descripti
ons of Flavius Josephus and the Talmud in order to reconcile their proportions i
nto a complete prophetic symmetry. In Lexici Prophetici Partem Secundum, Newton
wrote,
So now
and we must consider
ceremonies the world of
must be explained. Andthe Israelites,
before anything&else
the we
meaning of itsa parts
must take look a
t the Sanctuary in which these deeds of the law were enacted, and which had a th
ree-fold form: The Tabernacle until the time of Solomon, the first Temple until
the Babylonian captivity, and the second Temple until the captivity under the Ro
mans. We must look at the shape of these three if we wish to follow the meaning
correctly.31
Origen, considered the first to formulate the concept of biblical interpretation

in the form of analogy, wrote,
If one wished to obtain means for a profounder contemplation of the entrance of

souls into divine things¼let him peruse at the end of Ezekiel's prophecies the vis
ions¼and let him peruse also from the Apocalypse of John what is related of the ci
ty of God, the heavenly Jerusalem, and of its foundations and gates.32
As a Neo-Platonist himself, Origen assumed that his readers would investigate th

e prophecies in Ezekiel within the context of God as the ªdivine geometer.º He combi
ned the Neo-Platonic tenet ªall is numberº from Pythagoras with the numeric texts of
the
ty ofOld Testament.
Jerusalem wereConsistent
primarily with this view, the
ªarchitecturalº temple of Ezekiel and John's ci
treatises.
Theological visionaries before Newton took Origen's suggestion a step furth
s a consistent subject in works of astrology/astronomy up through the ages, and
various models of Ezekiel's temple were mapped out according to the text that reve
aled its geometric proportion as a representation of the distance of planets in
their orbit from the sun.33
These ideas were founded on an inclusive biblical theme. Though every ancient ci
vilization claimed establishment by a god, Israel claimed its God created not on
ly the universe itself, but every other god. The God of Israel personally gave t
he design
8/9/2019 of His temple to King DavidDavid
259100887 andFlynn
transferred
Temple at the the
Centerpattern
of Time for the furnis
hings of the temple to Moses at Mount Sinai. It took a labor force of 150,000 me
n, the most skilled masons and artisans from Phoenicia seven years to build the
temple. Some of the largest building stones of all time were laid in its foundati
ons. The cost of the construction was an immense 3,000 tons of gold and 30,000 t
ons of silver set aside by King David. Knowing that the temple was to be God's dwe
lling place on earth and the repository of the Ark of the Covenant, King Solomon
did not take the preparations of the temple's dedication lightly.
The ancients regarded the area where the temple stood as an intersection between
dimensions set by God. It was a place on Earth that constituted a divine and ce
ntral ªpivotº from where God interacted with mankind. Jerusalem was known as Ur Sale
m, ªCity of Peace,º before Abraham. As stated in the Old Testament in Hebrews 11:8±11,
or he [Abraham] looked forward to the city, which has foundations, whose builder
and maker is God.º34
The early Neo-Platonic and Jewish literature was very clear concerning Jerusalem's
supernatural location. The description of Jerusalem as a terrestrial center poi
nt, ªsituated in the center of the world,º is found in Philo's Legatio ad Gaium.35 The
Babylonian Talmud states,
The world is like a human eyeball. The white of the eye is the ocean surrounding
the world, The iris is this continent, The pupil is Jerusalem, And the image in
the pupil is the Holy Temple.36
Flavius Josephus described Jerusalem as the ªnavelº of Judea and said that ªJerusalem,
as the seat of royalty, is supreme, exalted over all the adjacent region, as th
e head over the body.º37
These statements from history aided Newton in his studies of the temple's p
ty, an idea further reinforced in his mind through his investigations of ancient
languages. Newton's fluency in ancient Greek, Hebrew and Latin helped him a gre
at deal, granting him understanding that the word ªtempleº was related to ªtime.º
For example, ªtempleº in Latin has the meaning:

[tempus, tempor,
[ templum,a spacetime.]
marked out, a building dedicated to a god, temple.]
[ tempora pl., the fitting or appointed time,].38
In the same way the word temple is related to words associated with time itself,
the dimensions of the temple are related to the divine ªtemplateº of God for the fu
lfillment of prophecy. In addition, the metaphorical quality of the phrases, the
Ark of the Temple, and Arc of the Temporal are not coincidental. The etymology
of these words stemmed from the occult/theological views leading up to the age o
f the Renaissance. It was common for scientific constructs to be paired with the
words that best suited them from the ancient religious Greek and Hebrew texts.
In the same manner of the linguistic transfer from the religious to the scientif
ic,
on'sit is probable
ideas thatthrough
of movement the Arktime.
of God and His temple were inspirational in Newt
In modern understanding, time is explained as a point between two eternities tha
t is dependent upon motion to be perceived. This concept was represented in a co
mmon Hebrew saying hundreds of years before Newton, ªHaMakom V'HaZman Echad Hu,º39wh
ich translates to ªTime and Space are One.º The great scholar Maimonides embellished
this ancient Jewish view of God 's creation and its connection with time in his wo
rk The Guide to the Perplexed, with which Newton was well acquainted:
Time
8/9/2019is an accident consequent upon motion
259100887 and
David Flynn is at
Temple necessarily attached to it. Ne
the Center of Time
ither of them exists without the other. Motion does not exist except in time, an
d time cannot be conceived by the intellect except together with motion. And all
that with regard to which no motion can be found, does not fall under time.40
Maimonides produced this work using basic information from the Torah. The Hebrew
name of God provided the basis of Maimonides theory for time and God 's relationsh
ip to it. The Jews even before the Renaissance avoided pronouncing the ªTetragramm
atonº or four-letter name of God, , because the name was considered too holy to be
spoken incorrectly. The four letters of this name spell the words, , ªHe was,º ªHe is
,º and ªHe will be," establishing the eternal nature of God from man's perspective of
Him in the dimension of time.41
The arc as the measure of movement through time and can represent the measure of
all time between eternities. In the same way, the Ark represented the influence
of the eternal God within temporal existence.
In this model, time is linear, and moves from a beginning to an end. Travel thro
ugh space is similar. Movement begins from a point of origin and ends at a termi
nus.
Here, the Ark of God resides inside the Temple, or metaphorically the temporal p
lane. The Ark of God represented the ªarcº of his interaction between eternities. Go
d, omniscient, omnipresent, and omnipotent, set the Temple at the focus of his i
nfluence in the world. It is a mirror image of the model of time. In 1909, Rever
end C.I. Scofield made an observation that
All begins with the Ark, which was placed in the holy of holies, because, in rev
elation, God begins with Himself, working outward toward man: as, in approach, t
he worshiper begins from himself, moving toward God in the holy of holies.42
The Ark of the Covenant had been removed from its place in the Holy of Holies in
the temple of Jerusalem before the invasion of Babylon in 587 BC. However, acco
rding to the ancient Jewish sages, the site where it had rested was considered a
lmost equally important. Its location was God's eternal residence on Earth, the si
gnificance of which was described in the Talmud, a compilation of studies of Jew
ish law.
After the Ark was taken away (near the end of Bayit Rishon, i.e. the first
a stone remained there from the time of the first Prophets, and it was called E
ben ha-Shetiya, ªFoundation Stone.º 43
The name Eben
f shetiyah ha-Shetiyah
(foundation, is aor
array combination ofliterally
weaving)º44 two Hebrewtranslates
words: ªthe
to eben
ªthe (rock) o
rock from
which the world was arrayedº and ªthe foundation stone of the world.º This remarkable
meaning of shetiyah, of weaving or warping, fits the metaphysical sense of the l
ocation as wrapping the fabric of time around itself. This idea is reinforced in
the Talmud that explains that the Eben ha-Shetiya was the first physical object
that God created.45
In the Mishnah Kelim 1:6±9, the Temple is described in relationship to degr
adiating outward from the Holy of Holies where the Ark of the Covenant stood. Th
ese areas are listed in order from least holy to most holy as the land of Israel
: the
8/9/2019 walled cities of Israel;259100887
the cityDavidof Jerusalem;
Flynn Temple at the the
Centertemple
of Time mount; Rampart
Court of women; Court of the Israelites; Court of the Priests; between the porch
and the altar; the Sanctuary; and finally the Holy of Holies. In the pseudopigr
aphic book of Jubilees, the temple mount in Jerusalem is described as the center
point of the world: ªAnd he [Noah] knew¼that Mount Sinai [is] the center of the dese
rt, and Mount Zion the center of the navel of the earth¼ .º46
This idea is mentioned in several places in the Old Testament. For example, Judg
es 9:37 and Ezekiel 38:12 describe the location of the temple, or the mount upon
which it stood, as the ªhighest place or center of the earth itselfº or tabur ha er
etz.47 The Septuagint Greek translation of these texts rendered the word ªtaburº (hi
ghest place), as ªomphalos,º or navel.
The forms of ªshetiyahº encompass a full sense of the foundation stone upon which th
e Ark of the Covenant was placed. The ancient Hebrew sages consider the combined
meaning of ªshetiyaº as consistent with a point existing metaphysically outside of
time.48
In addition to the meaning ªto warp,º the root shayth also forms the Hebrew words: (
1) Shathaw, meaning a foundation or basis; (2) Shawtham, meaning to unveil; (3)
Shawthaq, meaning to subside or be calm; (4) Shawthah, meaning to drink; and (5)
Shawthan, meaning to produce water.49 These ideas combined produce the sense of
a metaphysical intersection between eternity and time, the terrestrial and the
heavenly. The sages extended the implication of the foundation stone as a founta
in of the water of life to the point from which all the world's water emanates. As
heaven is the origin of the stone, so also is the source of all water on the Ea
rth, falling as rain from heaven.50
The process to
lationship ofit.
water on the
Like Earth
time, the fits
waterthe
of conception of time
a river flows in a as well path
linear Ark's re
the towards
its destination at a uniform rate. The ark that navigates upon it can move with
the water's course, or independently from it. Like rain from heaven, time falls up
on the earth based on the movement of the heavens. Ultimately, the rivers empty
at their destinations. Moses floated his Ark upon the Nile, Noah rode the flood
of the Great Deluge, and the Ark of the Covenant traversed the ocean of the Sina
i desert. All three were guided by the Spirit of God (ruach), a word in Hebrew t
hat is used both identically for breath and for wind.
In this light, it seems reasonable that a relationship should also exist be
location of prophetic events directly affecting Jerusalem and the temple's locatio
n. The prisca sapentia framework of Newton suggests that the distance between the
temple of Jerusalem and the capital city of any nation historically effecting J
erusalem would be
nt with respect tosupernaturally
units of time,connected.
expressingThis relationship
meaning would
in line with be
God 'ssignifica
divine pla
n as recorded in the word of his prophets. The dualistic word ªruler,º as both the a
rbitrator and enforcer of law as a device of linear measurement, is implied. God
is the author of perfect law, both of morality and of nature. Ezekiel recorded
the dimensions of this future temple in chapter 40 of his book, starting with th
e lengths of the temple gates, chambers, courts, walls, and its exterior. After
this, calibrations of weights and measure for the temple functions were given in
detail. Finally, the distance of land outward from the temple was measured.51
And he brought me thither, and, behold, [there was] a man, whose appearance [was
] like the appearance of brass, with a line of flax in his hand, and a measuring
reed; and he stood in the gate. (Ezekiel 40:3)
The measure of distance away from Jerusalem in this text implies a spiritual sig
nificance. A relationship between Jerusalem and the nations has existed from the
foundation of the temple, but has not been completely perceivedÐand could not be
until the conventions of modern science.
If a measurement is arced from the point of the temple of Jerusalem's foundation
stone to the palace of Balthazar, the political center of Babylon, and the exac
t location the writing on the wall occurred, the distance should relate to the p
ivotal
8/9/2019 period that the city most influenced
259100887 David FlynnJerusalem. According
Temple at the Center of Time to current know
ledge, such a relationship exists, and is the distance of 539.86 statute miles.
According to the Babylonian chronicles, Babylon fell to the Medes and Persi
eenth day of Tishri of the Jewish calendar, which is also October 12, 539 BC.52
Modern satellite measurements between the temple mount in Jerusalem and the cent
er of ancient Babylon correspond perfectly to the year and month of Babylon's fall
.
At this defining point in history, the Jews were released from captivity in Baby
lon and returned to Jerusalem to rebuild the destroyed Temple of Solomon. Newton
described the exact location of Nebuchadnezzar's palace in the West half of the c
ity of Babylon in Chronology of Ancient Kingdoms Amended:
Babylon was a square city of 120 furlongs, or 15 miles on every side, compassed
first with a broad and deep ditch, and then with a wall fifty cubits thick, and
two hundred high. Euphrates flowed through the middle of it southward.¼ [I]n the m
iddle of one half westward stood the King's new Palace, built by Nebuchadnezzar,
and in the middle of the other half stood the Temple of Belus, with the old Pal
ace between that Temple and the river: (Herodotus. l. 1. ca. 178 BC. This old Pa
lace was built by the Assyrians, according to Isaiah 23:13.)53
Fig. 7. Reprinted from George Stephen Goodspeed, Ph.D., A History of the Babylon
ians and Assyrians (New York: Charles Scribner's Sons, 1902), X-X.
Newton explains the location that Belshazzar would have witnessed the writing on
the wall in the new palace as being on the west side of the Euphrates. This area
, located exactly 32 degrees, 32 minutes north and 44 degrees, 25 minutes east,
is the most precise fit with distance in relationship to the year of the fall of
Babylon in the Gregorian calendar.
Fig. 8. Courtesy of NASA World Wind
The prisca sapientia relationship in the year of Babylon's fall and the distance b
etween Babylon
the only linearand Jerusalem
value is recorded
that expresses thisin statute miles.
phenomenon. However,mile
The nautical thiscan
is not
also
be used to establish significant prophetic and time based results.
NOTES
1. Newton, Isaac. Observations upon the Prophecies of Daniel and the Apocalypse
of St. John. Part 2, Chapter 1 - Jewish National and University Library,
Jerusalem,
Project -Yahuda Ms. 1.1
University of Transcribed
Sussex, Eastby Shelley
Sussex Innes2007
London: summer 1998. The Newton
www.newtonproject.sussex.ac.uk
2. Isaac Newton, ªChronology of ancient Kingdomsº CHAP. IV. Of the two
Contemporary Empires of the Babylonians and Medes. The Newton
Project - University of Sussex, East Sussex London: 2007
3. Isaac Newton ªThe Prophecies of Daniel and a Treatise on Revelationº in
Chapter 10 ªOf the relation which the Prophecy of John hath to those of Daniel;
and of the Subject of the Prophecyº. Source: Yahuda Ms. 9, Jewish National and
8/9/2019 University
Library. The 259100887
Newton Project
David Flynn-Temple
University ofofSussex,
at the Center Time East Sussex London
2007 www.newtonproject.sussex.ac.uk
4. Isaac Newton. Observations upon the Prophecies of Daniel, and the Apocalypse o
f
St. John (London: 1733). Part II, Chapter III: Of the relation which the Prophecy
of John hath to those of Daniel; and of the Subject of the Prophecy. The Newton
5. Plinii, Nautural history. Book 5. Cap. 26.. H. Rackham, Translator. Loeb Clas
sical
Library, Harvard University Press. Cambridge, Massachusetts: 1989.
6. C. F. Pfeiffer, Old Testament History, p. 455.Grand Rapids. MI. U.S.A.:Baker
Book
House Co, 1973,
7. Ibid.
8. Daniel 5:5 Quoted from the Scofeild Bible. Editor Rev. C. I. Sscofield,. D.D.
Oxford
University Press, New York. 1945.
9. Daniel 5: 7 KJV
10. Gale E Christianson, Newton the Man, (New York: Free Press, 1984).
11. Isaac Newton, Chronology of ancient Kingdoms CHAP. IV Pg. 327. The Newton
12. Dan 2:48 KJV
13. Daniel 5:12 The Scofield Reference Bible. Editor Rev. C. I. Sscofield,. D.D.
Oxford
14. Dan 5:25±28 The Scofield Reference Bible. Editor Rev. C. I. Sscofield,. D.D. O
xford
15. Herodotus, The Histories 1.191 John M. Marincola (Editor), Aubrey De Selinco
urt
(Translator) Penguin Classics U.S.A. 1996. Author note: Cyrus's armies, under the
command of Ugbaru had already defeated the Babylonians at Opis situated on the
Tigris River. From there, the Persians had control of the canal systems of Babylon
The ancient historian Herodotus recorded that the Persians diverted the River
Euphrates into a canal up river from Babylon until the Euphrates dropped ªto the
height
marchedof the middle
through of a man's
the river thigh.º
conduit under On October
Babylon and12, 539
took BC,
the thewithout
city Persianaarmy
fight
Belshazzar was slain. His father, Nabonidus had fled at the fall of Babylon but
eventually surrendered to Cyrus.
16. Eze 45:12 The Scofield Reference Bible. Editor Rev. C. I. Sscofield,. D.D. Ox
ford
17. Oxford Cyclopedic Concordance. (New York: Oxford University Press, INC, 1947
).
18. Author's note: This era begins in the first year of the reign of Nabonassar on
New
Year's Day in the Egyptian calendar or Wednesday 26 February 747 B.C. in the Julia
calendar.
19. Ezekiel 43:12.
Nashville, New
TN. King James Version © 1982 Thomas Nelson Publishers.
U.S.A.
20. Isaac Newton, The Chronology of Ancient Kingdoms Amended Chapter V. (London:
1728). The Newton Project - University of Sussex, East Sussex London: 2007
21. Ibid.
22. Shalev, Zur ± ªMeasurer of All Things: John Greaves (1602±1652), the Great
Pyramid, and Early Modern Metrologyº, Journal of the History of Ideas - Volume 63
Number 4, October 2002, pp. 555±575, The Johns Hopkins University Press.
23. Newton, Lexicon Propheticum, Yahuda MS 14, ff 1±8. The Newton Project ±
8/9/2019University of Sussex, East Sussex
259100887 London:
David 2007
Flynn Temple at the Center of Time
24. Fabrizzio Lelli, ªAlemanno, Yohanan ben Isaac,º Encyclopedia of the Renaissance
(New York,1999), Online version of the 1901±1906 Jewish Encyclopedia:
www.jewishencyclopedia.com
25. Ibid. Jewish Encyclopedia, ªShilte Ha- Gibborim,º Mantua 1612.
26. The Catholic Encyclopedia, Volume XII. Published 1911. New York: Robert
Appleton Company.
27. Gillispie, Charles. C. ed., Dictionary of Scientific biography. v 13 p29±30..1
6 vols.
New York: Charles Scribner and Sons, 1970

28. Isaac Newton. Theological notes.Keynes MS. 5, Vr. 9. (Yahuda Library Jer
usalem
9.2). The Newton Project ± University of Sussex, East Sussex London: 2007
29. Isaac Newton, Observations upon the Prophecies of Daniel and the Apocalypse
of St.
John. Jewish National and University Library, Jerusalem, Yahuda Ms. 1.1
Transcribed by Shelley Innes summer 1998. The Newton Project ± University of
Sussex, East Sussex London: 2007 www.newtonproject.sussex.ac.uk
30. 1 Kings 3:5±14 KJV
31. Isaac Newton, ªA Treatise or Remarks on Solomons Temple,º Prolegomena ad
Lexici Prophetici
Iudaici. partem
(Babson Ms. secundum,
434), in Library,
Huntington quibus agitur De forma
San Marino, Sanctuarij Quoted
California.
in translation by David Castillejo, ªExpanding Force in Newton's cosmosº.
Ediciones de Arte y Bibliofilia, Madrid Spain (May 1981) p 38.
32. ªThe Ante-Nicene Fathersº Origen (ªAgainst Celsus,º bk. Vi., Ch. 23.(Alexander
Roberts and James Donaldson, editors); American Edition. 1885. Reprint, Schribner
and Sons, New York. 1903
33. Villalpanda shows the camp of Israel around the tabernacle in the wilderness
in a
square form, with the zodiac situated around it. In addition the four evangelists
re
also arranged, corresponding to their symbols in the zodiac, found in William Stir
ing,
The Canon
Rule of all-the
An Arts,
Exposition of 1897,
London, the Pagan Mystery
- modern Perpetuated
ed., in the Cabala
p.39The Garnstone Press,as the
London,
1974.
34. Hebrews 11:8±11 KJV
35. Vilnay, Legends of Jerusalem, pp. 128±132. Philadelphia: Jewish Publication So
ciety
of America, 1987.
36. Talmud - Derech Eretz Zuta 9. Translated by Michael L. Rodkinson. New York:
New
Talmud Pub. Co. c1896±c1903.
37. Flavius Josephus, War of the Jews (3:51±52), new trans. Rev. Robert Traill, P.
D.
M.R.T.A. Isaac Taylor , ed. Vol. 2. London: Houlston and Stoneman, Paternoster
Row 1851).
38. Webster's Revised Unabridged Dictionary. Noah Porter, editor. (G & C. Merria
m Co.,
1913, Springfield, Massachusetts. U.S.A.)
39. Rabbi Yehudah Loew ben Bezalel Gur Aryeh al HaTorah. (the Maharal) 1525 ±
1609. Online version of the 1901±1906 Jewish Encyclopedia:
40. Maimonides , The Guide of the Perplexed, trans. Shlomo Pines, (Chicago: Univ
ersity
of Chicago Press, 1963)
41. Chumash
8/9/2019 Rashi, The Tanach259100887
(New York: Mesorah
David Flynn TempleHeritage
at the CenterFoundation
of Time Pub, 1996).
42. Rev. C. I. Schofield The Schofield Reference Bible. footnotes, pg. 101.. New
York,
Oxford University Press. Copyright 1909.
43. Talmud Shemot 25:10±16" (Yoma 3:2). Translated by Michael L. Rodkinson. New
York: New. Talmud Pub. Co. c1896±c1903.
44. Strong's Hebrew Lexicon # 8371 in Strongs Exhaustive Concordance of the Bible.
AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Falls, Ia.
45. Ibid. Talmud, Yoma 54a.
46. Book of Jubilies Trans. R. H. Charles, revised Ch. Rabin in H. D. F. Sparks
(ed.), The
Apocryphal Old Testament (Oxford: Clarendon Press, 1984), p. 38.
47. Ibid. James Strong's Hebrew Lexicon # 2872.
48. Ibid.
49. Ibid. # 8354±8371.
50. Psalms 1:3. KJV
51. And he brought me thither, and, behold, [there was] a man, whose appearance
[was]
like the appearance of brass, with a line of flax in his hand, and a measuring re
and
he stood in the gate. Ezekiel 40:3 KJV
52. James_B._Pritchard Ancient, Near Eastern Texts Relating to the Old Testament
.
published by Princeton University Press. Princeton NJ. U.S.A. 1969.
53. Isaac
1728)Newton,
ChapterªThe Chronology
4: Of of Ancient Kingdoms
the two Contemporary Empires Amendedº (London: and Medes
of the Babylonians
page. 326. The Newton ProjectÐUniversity of Sussex, East
Sussex London: 2007 www.newtonproject.sussex.ac.uk.
Chapter Three: The ªTemporalº Nautical Mile
From greatest
he heavens andantiquity, the sea
earth. On the art of
andnavigation
in desertshas demonstrated
without changingahorizons,
link between
the ts
un, moon, and stars are the only reliable guide. The angle of North Star above t
he horizon reveals the latitude of the observer. However, the calculation of lon
gitude (location east or west of a fixed point) is based on the precise timing o
f the sun or stars at their zenith (highest point in their travel across the sky
). The timing of the transit of the sun or stars is compared to tables of their
transit at a fixed location over a year, such as at the zero meridian at Greenwi
ch. Both latitude and longitude are based on 360 degrees in a circle and the num
ber of minutes and seconds in an hour (60).
For example, if the Earth rotates 360 degrees in 24 hours, a navigator need only
mark the sun's highest point overhead at noon and check the difference between his
clock set to 10 minutes before it crosses its zenith in Greenwich time, accordi
ng to determine
n minutes later longitude.
than 12 noonIf,
infor example,England
Greenwich, the difference
charts, is
thethree hours knows
navigator and te
t
hat the longitude is 4510 degrees, 12 minutes east of Greenwich. Therefore, if t
he transit of the sun is 10 minutes after Greenwich, the location is 10 degrees
west of Greenwich.
The average distance around the Earth in nautical miles is 21,600 miles (360 x 6
0). One degree of latitude is 60 nautical miles and about 69 statute miles on av
erage. A nautical mile is 1.15 times greater than a statute mile, but about 796
feet longer.1
In the
8/9/2019 New Testament, the Greek word David
259100887 nausFlynn
means both
Temple at thea Center
ªcenter of the temple,º where
of Time
the Ark stood in the Holy of Holies (Matthew 23:17), and ªshipº (Acts 27:41).
The Greek naus was derived from the Hebrew word for ªhomeº or ªtemple,º pro
or no-ah. As the former, it is the ancient etymological origin for the word ªnavyº a
nd "navigation.º As the latter, it is the phonetic translation of the name of the
antediluvian patriarch Noah. Naus is also the origin for the word nautical (Gree
k, nau-tes2) which is related to the Hebrew root navta meaning ªto stretch out,º ªto m
ove or travel,º and even ªa measuring line,º found in Job 38:5, Isaiah 44:13, and Lame
ntations 2:8.3
Isaac Newton understood the significance of Noah with respect to sacred kno
recovery of its pure form. Concerning his treatise on the origin of religion, Ne
wton's colleague David Gregory wrote that Newton
has composed a tract on the origin of nations. Religion is the same at all times
, but religion, which they received pure from Noah and the first men, the nation
s debased by their own inventions.4
In the same work, Newton tied the pure religion of Noah to the temple itself:
Twasby
ind one design
the frameof
ofthe
thefirst institution
ancient temples, of
(ofthe true and
Solomon religion to propose
Nehemiah) to mank
the study of
the frame of the world as the true Temple of the great God they worshipped.5
The Hebrew name Noah is pronounced ªnoeº or ªnoachº and its spelling, , is subtly diffe
ent from naw-veh, . Both words are a variation of the same Hebrew root noe meani
ng, ªto rest,º to ªsettle down,º and ªa home or dwelling place.º
In nautical terms, time and distance are related. The speed that a ship tra
water is the ªknot,º which is defined as one nautical mile per hour. The number of
degrees of travel determines nautical miles over the Earth multiplied by 60 minu
tes
esº in
andan hour.
ªarc Distance
seconds.º in these
This is, ofdegrees
course,is
duecalibrated using the
to the curvature ofterms ªarc minut
the Earth. However,
the play of meaning between the Ark of Noah and the arc of navigation, or minut
es per degree of an arc is obvious. These words had their genesis in events from
the book of Genesis.
There is a more extraordinary connection of distance between prophetic even
le. Although the Holy of Holies is termed a ªNausº in Greek, it was called the ªdebirº
n Hebrew (1 Kings 6:5). The latter has the precise meaning ªto arrange,º but it is us
ed figuratively to speak, answer, appoint, bid, command, commune, declare, destr
oy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue,
talk, teach, tell, think, use (entreaties), or utter, among other things.7
ªDebirº identifies the presence of God in the Holy of Holies as the source for the w
ords of the prophets. The oracle function of the prophets resonated with the ora
cle
The of the temple,
prisca sapientawhich connected
correlation in time
between andand
time space.
distance in the prophecy of the
book of Daniel should also relate to the Revelation of John. Newton viewed the
book of Revelation in the New Testament as a mirror of Daniel's prophecies in the
Old Testament. Revelation recapitulated the theme of Babylon's fall and focused on
the temple as a unifying point of prophetic dimension, a fact that Newton close
ly detailed in Observations. Both Daniel and John addressed the theme of time of
the end and the return of Christ:
The Apocalypse
8/9/2019 of John is written in David
259100887 the Flynn
sameTemple
style andCenter
at the language
of Time with the Prophe
cies of Daniel, and hath the same relation to them which they have to one anothe
r, so that all of them together make but one complete Prophecy; and in like mann
er it consists of two parts, an introductory Prophecy, and an interpretation the
reof.8
John wrote Revelation while exiled on the island Patmos near Greece, which lies
exactly 539.86 nautical miles from Jerusalem.
In many instances the statute mile seems to reflect distance with respect t
he birth of Christ and nautical mile, forwards or after the birth of Christ. In
the case of Patmos, where St. John wrote Revelation, the distance in nautical mi
les seems to reflect the prophetic content of Daniel 's writing of the last days.
Because the writing on the wall had the value 2,520 and occurred in 539 BC,
hould relate in some way with the pattern of time and prophecy. The last year of
Babylon's power was 540 BC. It is the further working of knowledge that Newton su
ggested in the Chronology cryptogram. The unifying constant 2,520 links the crea
tion of God to His influence within creation. It is found in Genesis 2:1±3:
And on the seventh day God ended his work which he had made.¼And God blessed the s
eventh day, and sanctified it: because that in it he had rested from all his wor
k which God created and made.
As the solar day is measured by one 360-degree revolution of the Earth, seven da
ys equals 2,520 degrees. The fall of Babylon in 539 BC reinforces the supernatur
al mathematics of the event, which is based on sevens:
7 x 77 = 539
When the number of the last year before Babylon's fall, 540, is multiplied
is 3,780, which is also 2,520 + 1,260 (half 2,520). When 540 is divided by 7, th
e result is 77.142857142857¼, with a repeating decimal series.
Of the cardinal numbers between one and ten, seven is the only number that does
not divide evenly into 360.
Dividing 360 by 7 produces the same number as:
27,720 / 539 = 51.428571428571.
The persistence of 7 is seen redundantly in the prophetic unfolding of events wr

itten by Daniel. The number of the writing on the wall, 2,520, multiplied by sev
en is 17,640. There were 17,640 days (also 360 x 7 x 7) between the destruction
of the temple in Jerusalem by the Babylonians and the fall of Babylon. If 17,640
days is divided by 365.25 days, it would equal 48.29 solar years. Thus, if the
fall of Jerusalem in 587 BC is added to 48.29 solar years, it would equal the fa
ll of Babylon in 539 BC.
The ancient ªsacred yearº consisted of 360 days, the numbering of which was a common
practice
8/9/2019 among the ancients,259100887
accordingDavidto the
Flynn historian
Temple Immanuel
at the Center of Time Velikovsky:
The old Babylonian year was composed of 360 days, a fact which was understood by
scholars even before the cuneiform script was deciphered. The old Babylonian ye
ar consisted of twelve months of thirty days each. The Assyrian year consisted o
f 360 days; a decade consisted of 3,600 days. Assyrian documents refer to months
of thirty days, counted from crescent to crescent. The ancient Persian year was
made up of 360 days of twelve months of thirty days each. The Egyptian year was
made up of 360 days before it was changed to 365 by the addition of five days.
The calendar of the Eber Papyrus, a document of the New Kingdom, has a year of t
welve months with thirty days each. The new moon festivals were very important i
n the days of the Eighteenth Dynasty, observed at thirty-day intervals. There is
a statement found as a gloss on a manuscript of Timaeus that the calendar of a
solar year of 360 days was introduced by the Hyksos after the fall of the Middle
Kingdom. The Book of Sothis, erroneously credited to the Egyptian priest Maneth
o, as well as Georgius Syncellus, the Byzantine chronologist, both maintain that
originally the additional five days did not follow the 360 days of the calendar
, but were introduced at a later time. The Mayan year consisted of 360 days; lat
er five days were added, and every fourth year another day was added. In ancient
South America the year consisted of 360 days, divided into twelve months. In Ch
ina the year consisted of 360 days divided into twelve months of thirty days eac
h. When the year changed from 360 to 365, the Chinese added five and one-quarter
days to their year. Plutarch wrote that in the time of Romulus, the Roman year
was made up of 360 days only, and various Latin authors say the ancient month wa
s thirty days in length.8
There is additional evidence for the supernatural correlation of distance and ye

ar between Jerusalem and the nations. It involves the fall of Jerusalem and the
city of the exiled prophet Ezekiel. This is significant with respect to Newton's s
tudies of the temple dimensions. Although the temple of Ezekiel's vision has never
been built, it provided the only concise measurement of the temple of God that
could be used to establish the divine proportion, or as Newton supposed, the pro
phetic time scheme geometrically established in its layout.
The exile of the Israelites by the Babylonians occurred in two parts: the first
in 596 BC, and the second in 587 BC. Before Daniel, the prophet Ezekiel was carr
ied to exile in Babylonia by Nebuchadnezzar. Ezekiel began predicting the fall o
f
t Jerusalem and Nippur
near the city the destruction of its temple while living in a Jewish settlemen
in Babylonia.
The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in
the land of the Chaldeans by the river Chebar; and the hand of the LORD was the
re upon him.¼Thus saith the Lord GOD; This is Jerusalem: I have set it in the mids
t of the nations and countries that are round about her. And she hath changed my
judgments into wickedness more than the nations, and my statutes more than the
countries that are round about her: for they have refused my judgments and my st
atutes, they have not walked in them.¼Wherefore, as I live, saith the Lord GOD; Su
rely, because thou hast defiled my sanctuary with all thy detestable things, and
with all thine abominations, therefore will I also diminish thee; neither shall
mine
nd eye spare,
a reproach neither
among will I that
the nations have are
any round
pity. about
Moreover
thee,I in
will
themake thee
sight of waste,
all t a
hat pass by.10
Here, the world centrality of Jerusalem is mentioned. In contrast, for thousands

of years Nippur was the religious center of Mesopotamia. Sumerian myth deemed t
he city as the birthplace of humanity, created by the deity Enlil. In the same w
ay that
8/9/2019 Rome legitimized political power
259100887 in the
David Flynn Holy
Temple Roman
at the Empire
Center of Time in Europe, Bab
ylonian rulers looked to Nippur for spiritual favor and power. Nippur remained t
he religious heart of Mesopotamia throughout the reigns of Assyrian and Babyloni
an kings. Ezekiel's prophecy defined the polarization of spiritual centers on the
Earth, Nippur of Babylon against God's center of power in Jerusalem. The Jews livi
ng with Ezekiel considered the destruction of Jerusalem impossible, believing th
at God would protect the city forever. Ezekiel's message of doom, delivered throug
h Nippur, a city diametrically opposing the God of Israel, demonstrated the exte
nt to which Israel had rebelled against God 's covenant with them.
In 596 BC, Nebuchadrezzar set Zedekiah, the third son of Josiah, on the thr
oon after, Zedekiah conspired with Egypt and revolted against Babylon. In 587 BC
, Nebuchadrezzar sent a massive army against Jerusalem, which forced King Zedeki
ah to flee through a water tunnel under the cityÐknown as Zedekiah's tunnelÐbut was ca
tured, had his eyes put out, and was taken to Babylon. A month later, Jerusalem
was destroyed, and the majority of the people of Judah were carried into exile.
This began the second captivity.11
The settlement of Jews hearing Ezekiel's prophecy of the destruction of Jerusalem
lived along the Chebar canal in the city Nippur, which was located 587 miles fro
m the temple of Jerusalem.12
Fig. 11. Author's image based on H. W. F. Saggs, Civilization Before Greece and Ro
me (New Haven: Yale University Press, 1989), 119.

The year of the temple's demise agrees to its distance in miles from Ezekiel, the
oracle of God that predicted its destruction. The year of return for the Jews to
rebuild the temple agrees with its distance from Daniel, the prophet that predi
cted its restoration.
Such Is the Providence of God
It is also a remarkable feature of the prophecy concerning the destruction of th

e temple that the nation of its destruction came to Jerusalem from the east. Bot
h
hecities,
easternBabylon andthe
gate from Nippur, can
temple be sited
mount, from
which is a straight line leading
extraordinarily out of
significant in tE
zekiel's prophecy.
As a show of acceptance of the sacrifices and dedication of the temple, the
ord entered the temple in the time of Solomon through the Eastern Gate. It was t
hrough this same gate that the Levite priests turned their backs to the temple o
f Jerusalem and worshiped the sun13 (Ezekiel 8:16). In response to Israel 's rebell
ion, Ezekiel saw a vision of the glory of the Lord removing itself from the temp
le through the Eastern Gate. With poetic justice, God judged the city in accorda
nce to its idolatry. Instead of filling the temple with His glory, from the east
came judgment. The object of worship in Israel's rebellion, the sun, determined t
he character of its destruction by the Babylonians.
Nebuchadnezzar, the king who destroyed Jerusalem and the temple, means ªpri
bo
h, (Mercury),º a deity
god of writing closest to the
and illumination. sun. Nebo was
Additionally, the
the Babylonian
Babylonian version
word of Thot
nebo was a
ssociated with the Hebrew word nebo-aw meaning ªto write prophecy.º In the ominous s
cene of Ezekiel's Neboaw (prophecy) against Jerusalem in Ezekiel 9:4, an angel was
told to ªset a markº (taveh tauv) upon the foreheads of men who lamented over its i
dolatry. This was in protection from God's judgment by the agency of the ªprince of
the god Nebo.º This same mark is associated with Cain, and subsequently through pa
gan distortion of its meaning in antiquity; that is, it is the symbol of Thoth,
Hermes, Mercury, and Nebo. Because the ancients associated the measuring of time
with Thoth, the distance between Jerusalem and Babylon as an element of time se
ems a
8/9/2019 manifestation of this pagan god.
259100887 DavidHowever,
Flynn Templeit isCenter
at the a phenomenon
of Time that exists no
t by the workings of an idolatrous deity, but rather through the omniscient powe
r of the God of Israel.
These manifestations of prophecy recorded in the earth are, in part, the priscia
theologia for which Newton and the Renaissance intellects sought. It demonstrat
es God's control over time, space, the rise and fall of nations, and the fulfillme
nt of prophecy. Because time has a beginning, a present, and an end, it is reaso
nable to believe that the time/distance phenomena should manifest with respect t
o prophetic events in the modern age, as well as those set in the future.
NOTES
1. Columbia Encyclopedia.Third Edition. Edited by William Bridgewater and Seymor
e
Kurtz. Columbia University Press. New York.1963
2. James Strong's Exhaustive Concordance of the bible. Greek Lexicon entry # 3485.
World Bible Publishers, Inc., Iowa Dalls, IA. U.S.A. 1986.
3. Gesenius's Lexicon S. P. Tregelles trans. and ed in 1847, 1857. Baker Book Ho
use,
Grand Rapids, Michigan, 1990.
4. H. W. Turnbull
Cambridge (ed.), The
University correspondence
Press, of Isaac Newton, Chapter 3. Pg.338
New York 1961.
5. Isaac Newton Yahuda MS 41. ff.. 8r and 9r-v. The Newton Project ± University of
Sussex, East Sussex London: 2007 www.newtonproject.sussex.ac.uk.
6. 1 Kings 6:5 KJV
7. Ibid., Strong's Hebrew Lexicon # 1696. James Strong 's Exhaustive Concordance of
the bible.
8. Isaac Newton. Observations upon the Prophecies of Daniel Part II Chap II, (Lo
ndon:
1733). The Newton Project ± University of Sussex, East Sussex London: 2007
9. Immanuel Velikovsky, Worlds in Collision. New York: Simon & Shuster, 1977.
10. Ezekiel chapter 1 & 5. KJV.
11.
n John Roberts Dummelow, ,, A Commentary on the Holy Bible, New York: Macmilla
company, 1909.
12. Nippur's coordinates: 32°12.693857568549'N 45°23.0785335312512E.
13. Ezekiel 8:16 KJV
14. Ibid. James Strong's Exhaustive Concordance of the Bible., Hebrew Lexicon # 15
09
Chapter Four: The Line and the Plummet
Amongst the Interpreters of the last age, there is scarce one of note who hath n
ot made some discovery worth knowing; and thence seem to gather that God is abou
t opening these mysteries. The success of others put me upon considering it; and
if I have done anything which may be useful to following writers, I have my des
ign.
ÐIsaac
8/9/2019 Newton, Observations upon the David
259100887 Prophecies ofatDaniel
Flynn Temple the Centerand the Apocalypse of St
of Time
. John 1
It is notable that Newton did not render the dates in his book of ancient chrono
logy from the Christian era. An era is defined as a period that begins from a fix
ed point in time. All dates are then rendered either forward to or backwards fro
m that fixed point. The most commonly known eras for Western history are anchore
d to the points of the founding of cities: (1) the creation of the world by God
(Jewish, equivalent to 3761 BC: Byzantine, 5508 BC); (2) the founding of the cit
y of Rome (753 BC: year marked AUC for ad urbe condita, ªfrom the founding of the
cityº); (3) the hegira, of the Moslem world, the flight of Mohammed from Mecca (AD
622, abbreviation AH); and (4) the founding of the Olympic games in ancient Gre
ece (776 BC, time in Olympiads).
The first to use the Christian era to mark years was Dionysius Exiguus, a R
nologist, and scholar in AD 525. Dionysius began reckoning years in history from
the time of the incarnation of Jesus Christ. The birth of Christ is accepted in
Christianity as the manifestation of God's Word in the flesh, as stated in John 1
:14, and is closely related in meaning with the Ark of the Covenant. The event wa
s important to Newton, who believed that the Ark and the temple served as a type
or shadow that was fulfilled in the person of Christ. Newton studied the works
of St. Augustine (354±430) that stated that the writing of Moses could not be full
y understood but in the reality of Christ:
Thy Word, to
calledst through Whomthe
adoption Thou madest all
believing things¼Thy
people¼I Only
beseech Begotton,
Thee by Him through Whomat
Who sitteth Thou
Th
y right hand, and ªintercedeth with Thee for us, in Whom are hidden all the treasu
res of wisdom and knowledge.º These I do seek in Thy books. Of Him did Moses write
; this saith Himself; this saith the Truth.2
The theme of Newton's studies of the ªtemporal propertiesº of the Ark and temple in th
e Exodus were consistently Messianic in application. They were a means to solve
the timing of His return. Newton revealed his Christ-centric belief concerning pr
ophecy in his Treatise of Revelation:
For
ies the rules
of the Oldwhereby theyAnd
Testament. [the Jews]
these were
our to know
Savior the Messiah
recommended whereconsideratio
to their the prophec
n in the very beginning of His preaching and afterward commanded the study of th
em for that end saying Luke 4:21: ªSearch the Scriptures for in them ye think ye h
ave eternal life, and these are they which testify of Me.º3
That numeric symbols in the Bible have correspondence with the work of Christ on
Earth was a subject of a great many theologians in history. Joseph Mede, Newton
, and their predecessors had focused on this issue in their studies of Bible pro
phecy. The regard that biblical numbers provided a valid means of interpretation
was eventually
tory. abandoned
This was due in later of
to the aversion theological circlesand
mixing esoteric through the
occult course ofwith
practices his
pure exegesis and rational thought. However, the significance of numbers with re
spect to prophecy remains. The study of numbers within Christianity has varied a
ccording to the nature and meaning of the times. The book Number in Scripture by
the Bible scholar E.W. Bullinger is one example of renewed interest in the late
19th century. This work briefly touched upon the phenomena of time relating to
distance in sacred units, which states that
The Ark (of Noah) was borne by the flood fifteen cubits upwards, Gen. 7:20.
Bethany, where Lazarus was raised, and from whence the Lord ascended was fifteen
furlongs from Jerusalem, John 11:18.4
In these examples, the number fifteen is associated with resurrection, and the A
rk of Noah and linear measure from the city of Jerusalem use the cubit and the f
urlong, which are values that Newton spent decades investigating. Newton's book A
Dissertation upon the Sacred Cubit of the Jews was written during his work on gr
avitation. He believed that the sacred cubit would give him an accurate value of
the diameter of the earth, a value needed for his calculations of gravity and c
alculus that he employed in Principia.5
The ªdistance equals timeº relationship seems to hinge on the reality of Ch
Godº made flesh. The Word of God formed all dimension, and manifested in time as w
ell as space. Prophecy, which is also a manifestation of the Word of God, may be
reckoned in years from the point of the incarnation of Jesus Christ.
Prophetic events are then axiomatically connected to their distance from the Ark
, the shrine of the Word of God in the Temple of Jerusalem. The unit of measurem
ent that binds this relationship as also being part of the Word of God is the La
w. This means that the sacred cubit and linear quantities, also part of the Law,
are the only measurements that will produce these phenomena. The calibration of
years and calibration of units of distance are supernaturally related in this w
ay.
The Sacred Cubit and the Ark
The ªtime equals distanceº phenomenon is dependent on the sacred cubit, and it is th
erefore necessary to establish its value as precisely as possible.
The Ark of the Covenant was a sacred wooden chest of the ancient Hebrews, w
fied with God and represented Him. Always heavily veiled, according to Exodus 34
:35, Moses and the high priest alone could look upon the Ark's uncovered surface.
From the mercy seat of the Ark where God spoke to Moses, eternity and heaven mer
ged at one point on Earth in time and space. Those transgressing the laws concer
ning the handling of the Ark died supernatural deaths. In one circumstance, the
act
zed of simply
opening oftouching it the
the Ark by killed instantly
curious, (2 Samuel
50,700 6:6,7).
Israelites diedDue to an unauthori
(1 Samuel 6:19). L
evite priests carried the Ark by staves thrust through rings on its side that we
re never to be removed. The Levites bore the Ark ahead of the Hebrew army during
battles and while it remained under their control, they were always victorious.
Its dimensions and design conveyed profound religious meaning. In Exodus 25, it
was described as being constructed of acacia wood and overlaid with gold inside
and out, 1½ cubits tall by 1½ cubits wide and 2½ cubits long.
The Ark contained four articles; the first was the Law of God from which it deri
ves its name, ªArk of the Covenantº or ªArk of the Law.º These were two tablets of ston
on which were inscribed the Ten Commandments, the only text ever written by God's
own hand. According to Deuteronomy 31:26, the second article contained in the A
rk was the autograph copy of the 613 Laws, written out by Moses and deposited th
ere.
rds ofThis repository
measurement, asof everyinlaw
stated of God 20:10:
Proverbs necessarily created
ªDivers contained
weights, the standa
[and] divers mea
sures, both of them [are] alike abomination to the LORD.º According to Deuteronomy
25:14,
Thou shalt not have in thine house divers measures, a great and a small. [But] t
hou shalt have a perfect and just weight, a perfect and just measure shalt thou
have: that thy days may be lengthened in the land which the LORD thy God giveth
thee. For all that do such things, [and] all that do unrighteously, [are] an abo
mination
8/9/2019 unto the LORD thy God.6
259100887 David Flynn Temple at the Center of Time
The first mention of the construction of the Holy Ark is found in the book of Ex
odus, 25:10. The Sacred Cubit was the basis of the Ark's design, which revealed th
at ªTwo cubits and a half shall be the length thereof, and a cubit and a half the
breadth thereof, and a cubit and a half the height thereof.º The description of th
e construction of the Ark ends in verse 20:
And the cherubims shall stretch forth [their] wings on high, covering the mercy
seat with their wings, and their faces [shall look] one to another; toward the m
ercy seat shall the faces of the cherubims be.7
The biblical chapter and verse of the Ark 's construction ending in Exodus 25:20 ma
y not have been by accident. The Israelites' cubit in the time of Moses until So
lomon was equal to 25.20 modern inches.8 This number also follows the pattern of
2,520, the writing on the wall.
The Dominican Cardinal Hugo of St. Cher of France first set the chapters of the
Bible in AD
nfluenced 1240.
Hugo It is highly of
's understanding likely that the
the cubit. InFrench Order
AD 1119, theofTemplars
Knightsestablished
Templar i th
emselves in Jerusalem, predating the founding of the Dominican order by 121 year
s. From the Holy Land, they transferred vast treasures of knowledge and currency
to nobles in France. The Templar Knights encountered the teachings of a mystic
sect of Jews called the Johanites or Mandaeans, from the name ªMandaº which means ªsec
ret knowledge.º The Mandaeans believed that the future of mankind on the Earth was
directed from heaven and preserved in the temple in Jerusalem.7
Flanders Petrie, in his extensive study of ancient calibration from the book Ind
uctive Metrology, defines the Sacred Cubit of the Hebrews in the time of Moses a
s being
The 25-inch
Greece, cubit¼found
varying into
from 25.1 ancient Egypt,
25.4. In Assyria,
modern Persia,Persia,
Arabia,Syria, andaprobably
Greece, in
pic or br
accio of the same length also [varies] from 25.0 to 25.3. The mean of measuremen
t from ancient structures around Jerusalem is 25.2 + - .1, which is the sacred H
ebrew cubit.8
This was close to the value Isaac Newton had estimated the cubit to be in Britis
h inches, of which he wrote:
The
its stature
from theof theto
feet human
the body,
head. according to the stature
Now the ordinary Talmudists, contains
of men, aboutare
when they 3 cub
ba
refoot, is greater than 5 Roman feet and less than 6 Roman feet. Take a third pa
rt of this and the vulgar cubit will be more than 20 unicae and less than 24 uni
cae of the Roman foot; and consequently the Sacred Cubit will be more than 24 un
icae and less than 28 + (4/5) unicae of the same foot.9
The sacred cubit was the principle measurement of the Ark, the Tabernacle of the
Exodus, and the Temple of Solomon. Petrie concludes that:
Dr. Oppert, examining the Assyrian metrology from literary remains [the Senkereh
tablet, etc.], comes to the conclusion that besides the main series of Assyrian
measures [the cubit of which is, according to him, 21.60 inches] there were oth
er units, clearly not forming part of the regular system; these he values at 25.
20 inches and 39.96 inches.10
At the close of his extensive study, Petrie explains the sacred cubit (25.20 inc
hes) was the standard for all others as well as modern British measurement:
This unit was divided by 25 in Egypt and Persia, and also decimally in Greece; i
n fact, it seems very probable that the 25th (the inch, if I may so call it) was
the real basis of the cubit.¼This is well known as the sacred Hebrew, Royal Persi
an, and Chaldean cubit, mentioned by Newton, Golius, Kelly, Quiepo, and Oppert.¼Th
e Sacred Hebrew or Royal Persian cubit is found to have been used in Greece, Mon
ammedan Persia, and apparently by North American mound-builders.¼The Assyrian cubi
t, ªgreat huº of Oppert is found in Syria, Asia Minor, Sardinia, and Roman Britain,
and is very probably the basis of mediaeval English units, including the British
inch.11
The Sacred Cubit as a fractal of the number of the writing on the wall, 2,520, r
epresented an elemental law in the creation of God. It was the standard of desig
n according to the pattern of heaven showed to Moses on Mount Sinai.
The ancient Jewish sages maintained that time and space were of the same distinc
tion, inferring that they mirror each other in shape. Although the universe is i
nfinite, the matter within and time that binds it is not. Therefore time, like m
atter, has a defined beginning and end. According to this understanding, the div
ision of time into smaller units does not alter its inherent structure, just as
the division of physical objects does not alter their structure. The pattern of
both, according to the Law of God, is based on the number 2,520 and its fractal
in the sacred cubit, 25.20.
It is significant that this number, encoded in the writing of the wall, man
the
dº agencyHis
working of awill
ªhand,º
in themaintaining the ancient metaphor of the ªfinger or hand of Go
material universe.
However, it is the arm that extends the hand and fingers. These work to execute
the will, to create, write, and even make war. The cubit was directly representa
tive of these functions, and was the linear standard of all creation. James Stro
ng (1822±1894), professor of biblical literature and exegetical theology at Troy U
niversity, further explained this concept:
In the figurative idiom of the Hebrew its name is characteristically amah, which
is merely a variation of the word em, a mother not so much (as the lexicons exp
lain) ªbecause the forearm is the mother of the [entire] armº (a metaphor not very o
bvious surely), but because the cubit (or ulna) is the ªmother,º as it were, of all
dimensions whether in the human body or elsewhere.12
In ancient Egypt, cubit rods used for architecture and building were divided by
the units of ªdigits,º which are primarily a reference to the fingers of the hand.13
This further connects the number written on the wall as corresponding with the
Sacred Cubit, as it is based on the dimension of the arm and is also measured in
units of the hand itself. According to Daniel 5:5,
At that
8/9/2019 moment (fingers) of a259100887
man 's (hand) came
David Flynn out
Temple andCenter
at the wrote on the plaster of th
of Time
e wall of the king 's palace across from the lampstand. And the king saw the palm o
f the hand that wrote.14
Newton included work on the cubit of the Jews in several manuscripts and books. H
e explained the relationship of the Sacred Cubit to ªpalmsº of length. In his Proleg
omena to a Lexicon propheticumhe, Newton lists the Sacred Cubit as 7 palms and t
he Common Cubit as 6 palms, based on the description of the rod that was used to
measure the temple in Ezekiel 40:5.15
The 7-palm cubit would stand out as sacred due to its relation to the number 7.
Seven is the only cardinal number that does not divide evenly into 360. The sacr
ed number, 2,520, (100 times the sacred cubit) is also the result of 360 x 7.16
The Historical Meaning of the Ark
In light of the central importance the Ark maintained in the religious and civil
lives
tual of thename,
Hebrew Israelites throughout
the Arown, the Scriptures,
, literally it is
means a chest or intriguing that
box, and was not its ac
trans
literated (i.e., phonetically retained) in later versions of the Bible of common
languages. It has been translated ªArkº in every version of the Bible of our age. T
his variation began with the Vulgate, the most ancient translation of the entire
Bible into Latin. The Vulgate uses the word arca for both the Ark of Flood of N
oah and the Ark of the Covenant. This Latin translation was created by St. Jerom
e at the insistence of Pope Damascus I in the 4th Century AD. It has remained th
e official Bible of the Catholic Church into modern times. Despite the care with
which Jerome translated the Hebrew Masoretic text of the Old Testament into Lat
in, as history records, with the close advice of rabbi scholars, the word ªarkº was
substituted for arown.
The closest match between the three-letters of the Greek word ªarkº ark (alpha, rho,
kappa)and
spond with the three letters
it phonetically in Aramaic
are: square
(aleph, resh,script
koph).(modern Hebrew)
These bear that resembla
a close corre
nce to the original Hebrew word arown, (aleph, resh nun). The difference between
the final (koph) in A R K and the (nun) in arown is so minute that these Hebrew
words might easily be confused. However, it is more likely that St. Jerome delib
erately chose the Latin and Greek ªark,º a word that suited the generic meaning of t
he Hebrew word arown, a box. However, the word ªarkº does exist in Hebrew; its litera
l meaning is virtually the same as an ªarkº from Greek and Latin.
The Hebrew word a,r,k, , can be pronounced seven different ways, and has a
nings:
1: ark means to draw out, lengthen, prolonged,
2: awrak means to lengthen, to meet or reach a given point,
3: arak is a length of time,
4: awrake is to long, [or be] patient,
5: ehrek is to long,
6: awrke means length,
7: orek means long, length, forever.17
Just as the word ªarkº in Hebrew has the meaning of ªa measure of time and distance,º t
e word in Greek and Latin ªarcº embodies these same ideas. From these roots extend a
large variety of words in the modern English language, repeating a theme that d
escribes the supernatural property of the Ark itself.
arch: the arc of a circle, a curved support in architecture, bow. [L. arca, a ch
est, and arcus, a bow].
arch 2: the first of a class, chief in rule, from [Gk. arc-ein, to rule].
archaic: ancient [Gk. arc-aios].
archer: one who shoots with a bow. [ L. arcus, a bow].
arcanum: a secret; mystery [L. arcanum, secret].18
As in the Greek and Latin forms of the name for the Ark of God, the Hebrew word ªa
rkº connotes very similar ideas. Time over the measure of distance, the flight of
an arrow from a bow, the length of its flight in an arc, the secrets of the rule
of law and measure, the arch of support for the architecture of creation, and t
he ancient rule of God in time between two eternities are all conveyed through t
he history
ansfer of trade
of words and between the ancient Hebrews and Greeks sheds light on the tr
alphabets.
Early Phoenician and Israelite traders of the Mediterranean shared not only comm
erce and goods with the rest of the civilized world, but writing and knowledge a
s well. This consisted of sacred writing on parchment scrolls of Moses from pre-
exiletic Israelites. The alphabet used for these earliest works is termed in pal
eo-Hebrew or Phoenician script. The paleo-Hebrew and early Greek alphabet is nea
rly identical except for one feature. The early Greeks wrote their letters in mi
rror image of the Hebrew. A simple reason for this is that Hebrew is written fro
m right to left, and Greek from left to right. The Greeks merely superimposed th
e sounds of their language into the letters given to them by Israelite and Phoen
ician traders.
Fig. 13.
Easton Image
M.A., reprinted from
D.D.,Thomas Illustrated
Nelson, New York Bible
1897. Dictionary, Third Edition, M.G.
During the exile of the kingdoms of Judah and Israel in Babylon between 587 BC a
nd 538 BC, the Hebrew alphabet was changed to the Aramaic ªsquare scriptº still in u
se today.
The Greeks would have become familiar with the same texts held most valuabl
s, especially the story of the Exodus. Formulators of the Greek alphabet would h
ave revered the ªlettersº that made words immortal. They were the words, ªby which the
heavens and the earth were created.º19 These same words conveyed the supernatural
properties
8/9/2019 of the Ark of God.259100887 David Flynn Temple at the Center of Time
It is logical that the Greeks would identify the Ark of the Almighty recorded in
the book of Moses with a Hebrew word that most clearly defined the nature of it
s power.
The most prominent feature of the Ark of the Covenant, as well every ªarkº
is its movement over the Earth from one point to another under the navigation o
f God.
An Ark carried Moses along the Nile to the daughter of Pharaoh. The Ark of Noah
navigated the deluge to the dry summit of Mount Ararat. The Ark of the Covenant
traveled before the tribes of the Exodus to the Promised Land. All three contain
ed ªseedsº for the future of mankind designed for planting at their destination. All
carried or were followed by a portion of humanity under God's protection, leading
to a realm of life and promise out of a land of destruction and death.
The movement from one point to another across the earth necessarily produce
e Earth itself is a sphere. Speed is measured by the length of time it takes to t
ravel over a set distance. These concepts are most commonly defined by the physi
cs of Newton's Calculus, which determines instantaneous rates of change, and may b
e used to find the velocity (rate of change of distance with respect to time) of
an object moving through space or the slope of a curve at any given point. Calc
ulus is necessary for finding arc length and measuring the area of a region boun
ded by a curve.
Before the development of calculus by Isaac Newton, mathematics dealt only
uations, i.e., those that were not in motion. Between 1665 and 1666, Isaac Newto
n began to develop calculus and formulate the theory of gravitation. It was not
until Newton
niversal brought forth
gravitation hisfoundation
that the work Principia and his
was laid for three laws of motion
a consideration of theand
relu
ative motions of all bodies.
Motion cannot exist without time. Time does not exist without motion. The laws o
f space, gravity, and time bind us in our reality. God by definition exists thro
ughout all space and all time, but also outside and apart from them. Having crea
ted the laws of the universe, His perspective of time and space is omnipotent an
d his understanding of them omniscient. It is reasonable that the names used by
the ancients for the Ark of the Covenant in Latin, Greek and Hebrew, were addres
sing these aspects.
The parallels between calculus as a tool for measuring distance over time a
of the word ark in the ancient languages suggest an interrelationship between th
em. Newton had encountered these relationships in his studies of the ancient Jew
ish texts.
NOTES
1. Isaac Newton Part 2, Chapter 1 - Observations upon the Prophecies of Daniel a

nd
the Apocalypse of St. John. Jewish National and University Library, Jerusalem,
Yahuda Ms. 1.1 Transcribed by Shelley Innes summer 1998. The Newton Project ±
UniversityConfessions,
2. Augustine, of Sussex, East
bookSussex London:
IX, vs. 2007
II, pg. 90. www.newtonproject.sussex.ac.uk
William Benton, The
University of Chicago, Publisher. Encyclopaedia Britannica, Inc. Chicago IL. U.S.A
.
1952.
3. Isaac Newton, Treatise on Revelation, Jewish National and University Library,
Jerusalem, Yahuda Ms. 1.1. The Newton Project ± University of Sussex, East Sussex
4. Ethelbert W. Bullinger Number in Scripture: Its Supernatural Design and Spiri
tual
Significance.
8/9/2019 PART II, Kregel Publications
259100887 1967atGrand
David Flynn Temple Rapids
the Center of Time Michigan. Pg. 257.
5. Piazzi Smyth Life and Work at the Great Pyramid Edinburgh UK: Edmonston and
Douglas. 1867. Pg. 341 books.google.com
6. Deuteronomy25:14 KJV
7. Exodus, 25: 6 KJV
8. The Columbia Encyclopedia, Sixth Edition. Columbia University Press 2001±07. Entry
under ªMandaeansº.
9. Petrie W. M. Flanders, Inductive Metrology or, The Recovery of Ancient
Measures From The Monuments. (London UK : Hargrove Suanders,1877)..
10. Piazzi Smyth Life and Work at the Great Pyramid Edinburgh UK: Edmonston and
Douglas. 1867. Pg. 362.
11. Ibid. Petrie W. M. Flanders, Inductive Metrology. pg. 67.
12. Ibid Petrie W. M. Flanders, Inductive Metrology pg. 145, writes: ªThe possibil
ity of
this widespread unit having some connection with the Chinese foot (the double of
which is 25.18+ -.04) and with the North American mound builder's foot (1/2 of
25.20 + -.04) should not be disregarded...Don Quiepo also connects with it the
Japanese ìnc' 75.21 - i.e., 3 x 25.07.
13. James Strong, The Tabernacle of Israel New edition, 1987 Kregel Publications
,
Grand Rapids MI 49501 page. 118 A. Bockh, Metrologische Untersuchungen
(1838) (general) Èmphasis mine'.
14. Petrie W. M. Flanders, Inductive Metrology or, The Recovery of Ancient
Measures from the Monuments. London: Hargrove Saunders, 1877.
15. James Strongs Echaustive Concordance of the Bible. World Bible Publishers, I
nc.,
Iowa Dalls, IA. U.S.A. 1986. Hebrew Lexicon: fingers (estaba) # 677, hand (yad)
#3028 palm (pac) # 6447.
16. Isaac Newton Prolegomena to a Lexicon propheticumhe, Yahuda mss 14. f. The
Newton Project ± University of Sussex, East Sussex
17. Ibid. Strong's Hebrew and Chaldee dictionary of the Old Testament entry # 748
through #754.
18. Webster's Dictionary. 1987 edition. PSI Associates Miami, Florida.
19. Babylonian Talmud, Berakoth, 55a. Translated by Michael L. Rodkinson. New
York: New Talmud Pub. Co.1903
Chapter Five: A Line over Jerusalem
A statement
and foundof
the capitals innations
Zechariah 1 suggests
having that
oppressed the
the distances
exiled between
Israelites theimportan
were temple
t. It was given to Zechariah in the same year that Cyrus the Great issued Israel's
release from Babylon.
Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a gre
at jealousy. And I am very sore displeased with the heathen [that are] at ease:
for I was but a little displeased, and they helped forward the affliction. There
fore thus saith the LORD; I am returned to Jerusalem with mercies: my house shal
l be
8/9/2019built in it, saith the LORD of hosts,
259100887 and
David Flynn a line
Temple at the shall
Center ofbe stretched forth u
Time
pon Jerusalem.1
It is clear from history that the foundation and remains of the temple still exi
sted when the Babylonian exiles returned, and the process of constructing the te
mple would not have involved extensive land survey to establish the temple 's corre
ct location. Additionally the temple lay not over Jerusalem itself, but only on
Mount Zion. At the writing of the prophecy, Babylon would soon be overthrown and
the Medes and Persians would alternately be in support of Israel and the rebuil
ding of the temple. Biblical events of antiquity often foreshadow the future ful
fillment of God's plans.
The use of a measuring line in building and architecture has been known from gre
atest antiquity. In the paradigm of God as the geometer of creation, devices of
measurement assume a mystical nature, existing not only as tools for building, b
ut as a metaphor of the order in creation. According to Newton, both creation an
d the biblical cannon bore the stamp of his authorship. This theme is apparent i
n many prophetic texts of the Old Testament. Zechariah identifies the ªnationsº as Je
rusalem's oppressors. The ªmeasuring lineº in this case serves as a device of judicial
calibration in the sense that the future nations as well as Babylon would be ju
dged using the standard of God's law concerning their treatment of Jerusalem and e
specially His temple.
This idea is embellished further in St. John 's Revelation 11:2, which states that
A reed like a staff was given to me, and the angel stood, saying rise and measur
e the temple of God and the altar and those worshiping in it. But the court whic
h is without the temple leave out, and measure it not; for it is given unto the
Gentiles [literally, nations].2
Here again there is a relationship between the nations of the Earth and their lo
cation proximate to the temple. For the ªoutside courtº of the temple, John the reve
lator uses the Greek pharse aulen ton exothen, meaning literally ªaway toward the
winds.º3 This implied the nations of the entire world as scattered to the four win
ds. Their distance from the temple of God is both a metaphor for the disregard o
r amenity they have for it, as well as the distance in which they lie away from
the temple. According to Isaiah 28:17, ªJudgment will I lay to the line, and right
eousness to the plummet.º A similar message is conveyed in Micah 1:2: ªHear, all ye
people; hearken, O earth, and all that therein is: and let the Lord GOD be witne
ss against you, the Lord from his holy temple.º
Having Zechariah and John's perspective of measuring line (and Newton's bel
standard in the geometry
sure may relate of years
to or equal the temple),
of the we can putcalendar
Gregorian a hypothesis that
to the linear
test. mea
In mode
rn times, literal ªmeasuring linesº exist that can calculate precise distances betwe
en any two points on the globe, taking into account the slight flattening at the
poles. Using modern geo-coordinated satellites fixed in orbit around earth, the
distance between terrestrial points can be determined within inches.
The ªmeasuring line of Godº has been demonstrated in the distance between Jerusalem
and Babylon. Newton paired both cities in chapter five of Chronologies by insert
ion of the geometric study of the temple of Jerusalem after describing the reign
and fall of Babylon.
However,
8/9/2019 Newton also focused 259100887
extensively on the
David Flynn prophecies
Temple ofTime
at the Center of the second advent
of Christ. Because the temple in Jerusalem was a focal point of the return of Ch
rist in the writings of both the prophet Daniel and John the Revelator, its reap
pearance in the future on the temple mount of Jerusalem, either through divine o
r human means, would herald Christ's return. In his studies of Revelation, Newton
had noted that its prophecies concerning the return of Christ contained some ref
erence to the Ark, the temple, or its sacrifices. The link between Jesus Christ,
the Ark, and the temple is also a fundamental aspect of the time/distance phenom
ena.
The temple that symbolizes Christ as the origin of measure toward the nation and
his birth in AD 1 is the origin of the time that calibrates with these measurem
ents.
It could not be built unless the priests from the tribe of Levi were re-establis
hed in Jerusalem. According to Mosaic Law, God designated the tribe of Levi as p
riests to the temple. However, since AD 70, the Diaspora had scattered the Jews
across the globe. In Newton's day, Israel was under Turkish rule. The Jews would no
t posses Israel as their homeland for another 220 years.
In addition to the familiar 10 Commandments given to Moses by God on Mount Sinai
, there are 603 more laws recorded in the Old Testament. Of these laws, two-thir
ds are involved in various degrees with Temple ritual, sacrifice, feast days, an
d requirements of a citizen of Israel, all of which are impossible to keep unles
s a temple exist in Jerusalem.
Newton clearly understood the Law of Moses. His writings underscored the si
he law with respect to nature, prophecy, and the interpretation of both. While l
iving
wrotein London asthe
concerning Master the Mint
law of return of and
thePresident of the Royal
Jews to Jerusalem Society,
and the Newton
building of
the temple in Observations upon the Prophecies of Daniel:
Since the commandment to return and to build Jerusalem precedes the Messiah the
Prince by 49 years;4 it may perhaps come forth not from the Jews themselves, but
from some other kingdom friendly to them, and precede their return from captivi
ty, and give occasion to it; and lastly, that this rebuilding of Jerusalem and t
he waste places of Judah is predicted in Micah 7:11, Amos 9:11, 14. Ezekiel 36:3
3, 35, 36, 38. Isaiah 54:3, 11, 12, 55:12, 61:4, 65:18, 21, 22; and Tobit 14:5.
and that the return from captivity and coming of the Messiah and his kingdom are
described in Daniel 7 Revelation 19¼and Acts 1 Matthew 24 Joel 3 Ezekiel 36, 37.
Isaiah 60,
now not. 62.
Let 63,be
time 65. andInterpreter.5
the 66:and many other places of scripture. The manner I k
Indeed, time is the interpreter, and the temple, as Newton had long suspected, w
as the key.
By fixing a point on the site of the temple mount, a measuring line extende
m to the center of London, produces 1,948.40 nautical miles.
Recorded in the earth between the temple mount of Jerusalem and the historic cen
ter of London is the fulfillment of Newton 's own prediction. Israel became a natio
n again in
Britain wasMay
the14th, 1948.
nation that was ªfriendly to the Jewsº and enabled them to return to
Israel over two hundred years after Newton 's death. During the time he wrote the
Observations upon the Prophecies of Daniel, Newton's living quarters were in the T
ower of London, while he was employed as Master of the Royal Mint from 1696 to 1
727.
The British defeated the Ottoman Turks and became administrators of the lan
rael in 1917. Through mandate after World War I and World War II until 1948, Lon
don was the heart of the governing intellect over the region.
London's original location at its founding is an important point in establi
alue
8/9/2019of distance between it and Jerusalem
259100887 's temple.
David Flynn Temple at the Center of Time
The Romans established Londinium ca. AD 47. It was a civilian settlement built w
here the Thames became narrow enough for a bridge to be built across it, but was
still deep enough to admit large ocean vessels. Before the Romans invaded Brita
in in AD 43, the area of London was almost certainly open countryside.
Fig. 15. In this map of ancient ªLondinium,º the center of the city is marked by a m
ilestone. This gnomon, known as the ªLondon stone,º is still in existence to this da
y. Its original location in the center of Cannon Street has been retained in Lon
don's historical records. Reprinted from George Lawrence Gomme, The Governance of
London with Maps (London: T. Fisher Unwin, 1907), 78.
In the 16th century, William Camden believed that the ªLondon Stoneº was a Roman mil
estone from which all distances were measured in the province. In the 17th centu
ry, Christopher Wren was able to observe the foundations of the London Stone und
erneath Cannon Street during the rebuilding of London after the Great Fire.6 Wit
h this information, it is possible to extend a measuring line from the temple mo
unt in Jerusalem to the exact center of ancient London.
Fig. 16. Image by author based on descriptions of the ancient center of London a
s defined by Roman settlement boundaries in George Lawrence Gomme, The Governanc
e of London with Maps (London: T. Fisher Unwin, 1907), 78.
The origin of a measuring line extended from the center of London at modern day
Cannonchosen
point Street,
onand
theends with
temple its itself
mount terminus
ison thelocation
the temple of
mount
thein Jerusalem.
foundation The
stone,
the site upon which the Ark of the Covenant rested.
Fig. 17. The ancient center of London, England, 1948, 40 nautical miles from Jer
usalem's temple mount. Image courtesy of NASA World Wind.
Of all the numbers that could be represented in miles between the Temple mo
m and the historical center of London, statistically speaking, the odds of hitti
ng the exact year of Israel 's rebirth as a nation, 1948, in any form of measuremen
t is astronomical. One can calculate distance using manyÐeven arbitraryÐsystems. How
ever, it is significant that the distance between London's center and Jerusalem's ce
nter, the temple mount, reflects the rebirth of Israel in nautical miles. Nautic
al miles are based
e 360-degree circleonand
thethe
ratio of degrees
60-minute in a circle
hour have existedto minutes
from in anof
the birth hour. Th
civili
zation. Each degree of the great circle of the Earth equals 60 nautical miles. T
he circumference of the earth is therefore 21,600 miles (360 x 60). This is rela
ted to the value of the common cubit, which is 21.60 inches. With the understand
ing of the etymological connection between the words navy and nautical with Noah
, the Ark of the deluge, and the Ark of the Covenant, the nautical mile can be r
easonably termed, an ªArk mileº or ªtemple mile.º
In relation to the prisca theologia suggested in Newton's research, the nautical m
ile calibrates to prophetic events occurring after the birth of Christ. Alternat
ely, the statute mile seems to relate to events occurring before the birth of Ch
rist. Both miles are numerically and symbolically significant with respect to pr
ophecy.
In calculations
Jerusalem, of distance
the priscia usingvalue
theologia the Statute mile,
manifests such as
because thebetween Babylon
ratio of sacredand
cub
it (25.20 inches) was preserved within the British mile up until Newton's time. Th
e establishment of the statute mile in accord with the Sacred Cubit was a matter
of great importance to the British metrologists during the reign of Queen Eliza
beth. The full significance of the statute mile will be explored in later chapte
rs.
In addition to the distance between both cities recording the year of Israe
also figures into the dominical number, 2,520. There were 2,486 years between t
he release of the Jews from Babylon (by Cyrus the great in 538 BC) and the rebir
th of
8/9/2019 Israel in 1948. These years areDavid
259100887 counted in 365
Flynn Temple solar
at the days.
Center of Time If years are ca
lculated using 360 days (like all prophetic years in the Old Testament) the exac
t distance in time between both events is 2,520 years, and is as follows:
2,486 x 365 = 907,390 / 360 = 2,520
This quantity is also found by adding the year of the fall of Babylon with the y
ear of the rebirth of Israel, plus the number 33:
1948 + 539 = 2,487 + 33 = 2,520
Why Would 33 Stand Out?
In the Gregorian calendar, AD is an abbreviation of the Latin Anno Domini, meani

ng ªin the year of our Lord.º Apart from the birth of Christ, on which the modern ca
lendar is based, his resurrection is the most important event in Christianity. M
ost chronologists assign the age of Christ's death and resurrection to 33 years. N
ewton also agreed with this chronology and listed the passion of Jesus as having
occurred
of no later
Daniel and than AD 34ofinSt.
the Apocalypse chapter
John.711 of Observations upon the Prophecies
In the system of percent, 1/3 represents 33.33% of 100. Newton was well aware of
St. John's incorporation of the number 33 (1/3) throughout Revelation. He believe
d the number represented a hierarchal division of creation. Its repeated mention
in the judgments of Revelation correlated to the rebellion of the angels aligne
d to the Dragon in Revelation 12. Also according to his studies of the dispensat
ion of the prophecy, time was an inseparable factor.
The universal hour has 60 minutes in the ancient sexagesimal system. In navigatio
nal and geodetic measurements, the following calculation converts decimal distan
ces (based on 10) into degrees of minutes and seconds (based on 60):
To find ªminutes,º the decimal .33 is multiplied by 60:
.33 x 60 = 19.8 (19 minutes)
To find ªseconds,º the decimal .8 is again multiplied by 60:
.80 x 60 = 48 seconds.8
Therefore, the conversion of .33 percent or 1/3 of an hour is exactly 19 minutes

, 48 seconds, which is a fractal representation of the year 1948.
The same two numbers associated with the third of time (33 and 1948) also mark t
he orientation of Jerusalem in the land of Israel. Thirty three miles is the sho
rtest distance to the Mediterranean Sea from Jerusalem. The direction of this pa
th generates an azimuth of 19.48 degrees, north of west.
NOTES
1. Zechariah 1:15, 16 KJV Emphasis mine.

2. Revelation 11:,2 KJV Emphasis mine.
3. Greek Lexicon entry # 833. in James Strongs Exhaustive Concordance of the Bib
le.
World Bible Publishers, Inc., Iowa Dalls, IA. U.S.A. 1986.
4. Author note: Here Newton relied on his chronological view that the end of day
s was
set during the reinstitution of the Western Roman Empire in AD 800 by
Charlemagne, his reasons for this are examined in detail in chapter 18.
5. Isaac Newton Observations upon the Prophecies of Daniel. Part 1, Chapter 10.
The
Newton Project ± University of Sussex, East Sussex London: 2007
6. Royal Commission on Historical Monuments, Vol 3, Pg. 232. Roman London.
Publisher: His Majesty's Stationary Office. London. 1928
7. Isaac Newton, Observations upon the Prophecies of Daniel and the Apocalypse of
St.
of John Of the Times of the Birth and Passion of Christ,. Newton Project ± University
Sussex, East Sussex London: 2007 www.newtonproject.sussex.ac.uk.
8. United States National Geodetic Survey NADCON decimal conversion program.
URL: http://www.ngs.noaa.gov/cgi-bin/nadcon.prl
Chapter Six: A Previous Attempt
Though Newton suspected that the temple held the answer to prophetic time becaus
e it mathematically incorporated dimensions of the Earth as a literal geometer,
also known as ªearth measure,º he could not define the value of the temple's location
in relationship in distance to the nations due to a lack of information. The exa
ct coordinates for many ancient cities and the dimensions of the earth were spec
ulative in Newton's time. Undoubtedly, he would have recorded the connection of ti
me versus distance if he possessed these values.
Newton did not leave any record, so far as has been discovered, that he attempte
d to measure the exact distance between Jerusalem and London. However, because h
is writings record his suspicion that a unifying constant existed in prophecy an
d in the dimensions of the temple of Jerusalem, Newton may have made calculation
s that have not yet been discovered or have been lost.
The idea
istory thatesoteric
seems distanceincould
the represent significant
extremeÐperhaps historical
so extreme points
that one Israel's
wouldinsuspect onlh
y a mind like Newton 's would deem it worthy of investigation. However, it is littl
e known that a London theologian named Samuel Lee attempted measuring the distan
ce between London and Jerusalem in 1659, two years before Isaac Newton was admit
ted to Trinity College at Cambridge.
In his treatise Orbis Miraculum, or the Temple of Solomon portrayed in Scriptura
l light, Lee explained his reasoning for the London to Jerusalem calculation. In
introductory statements in the preface of his book, he addressed the discrepanc
y in size of the temple of Ezekiel, and compared it to the Temple of Solomon in
terms
8/9/2019 of Messianic symbolism:259100887 David Flynn Temple at the Center of Time
Since the temple limits in the prophetic description do so wonderfully surpass t

he circuits of the very mountain itself, surely it was to typify the Church of C
hrist, being the Gospel-Temple, whose great enlargement was signified by that vi
sion: which interpretation seem to be very solid, and may be farther evidenced b
y the portions set out by the same prophet for the city of Jerusalem, for the pr
iests, for the Prince and the whole land in succeeding chapters; which do all ex
ceedingly transcend the true Geographical limits of the City, or the Holy Land,
or any of the other portions.1
Lee believed that the dimensions of Ezekiel's temple represented a metaphorical an

d spiritual message, one transcending the geographic limits of Jerusalem to the
church distributed over the earth. In this light, the relationship between Jerus
alem and the centers of Christendom scattered across the globe would also have s
ignificance. In the writing style of the time, Lee wrote concerning this idea:
One proemial inquiry more we shall crave leave to exhibit, before we come to the
main design, [of the temple] and that is the exact distance (as far as may be d
educed of authors) of this famous city Jerusalem (Wherein the temple was built)
from London the metropolis of England; That we may know whereabouts in the world
our discourse lies.2
At the end of chapter one of Orbis Miraculum, Lee worked out the distance betwee
n London and Jerusalem using ªthe doctrine of triangles.º Unfortunately, he used a c
oordinate for the latitude of Jerusalem that was in error, listing Jerusalem at
32 degrees, 10 minutes north (its actual latitude is 31 degrees, 46 minutes nort
h). Additionally Lee used the longitudes for both cities calibrated from a ª0º merid
ian located at that time at the Canary Islands according to Ptolemy (the Greenwi
ch meridian was not established until 1881).3
After arriving at a number of degrees between each city through the ªcanon
attempted
icult task.to
Inconvert the degrees
the 1600s, into
the number ofstatute
statutemiles.
miles This
for awas an extremely
degree diff
of the Earth
had not been accurately calibrated. He relied heavily on the works of the Greek
geographers Ptolemy and Eratosthenes for the measurements of 66, 60, and 69 stat
ue miles to one degree of the earth. After calculating for each value, he arrive
d at three distances: 2,355; 2,579; and 2,717 statute miles between London and J
erusalem. These figures converted to nautical miles are 2,046; 2,240; and 2,360.
Though it was an admirable attempt, Lee 's calculations were in error of between 1
22 and 474 statue miles in excess of the actual distance: 2,242 statute miles or
1948.39 nautical miles.
It is evident that Samuel Lee had anticipated some special relationship bet
capital and Jerusalem through his studies of the temple proportion. His researc
h followed a long tradition of relating the divine proportion of the sacred buil
ding with the proportion of creation.
NOTES
1. Samuel Lee, ªOrbis Miraculumº, London. Printed by John Streater for

Humphrey Mosley, at Signe of the Prince's Arms in St. Paul's ±Church- Yard.
MDCLIX Preface.
2. Ibid. Orbis Miaculum Chapter 1. page 9.
3. R. Stafforde, A Geographical and Anthologicall Description of all the Empires
and Kingdomes, both of Continent and Islands in this terrestrial Globe (London,
1634.
Chapter Seven: The Ark of Time
Hast thou perceived the breadth of the earth? declare if thou knowest it all.
Job 38:18
The sacred Ark led the tribes of Israel during the Exodus, navigating a course d
etermined by God. The presence of God abided with Israelites as the pillar of sm
oke by day and a pillar of fire by night. It guided the Ark and the Israelites,
who followed it like a ship through the desert. When the pillar came to rest abo
ve the Ark, they set up camp; when the pillar moved from its place above the Ark
, they broke camp and followed. This the Israelites did continually during their
40-year journey in the wilderness of the Sinai desert. It was only after Solomon
built the temple in Jerusalem that the sacred Ark finally found a permanent res
ting place. The Ark would remain in the Holy of Holies of the temple as long as
the tribes of Israel remained faithful to the covenant of God. The foundation st
one in the Holy of Holies of the temple in Jerusalem was the Ark 's lawful resting
place. As withand
was designed theestablished
Ark, the edifice
by Godof the temple
's wisdom. and
Both its location
represented theon Mountstandar
divine Zion
d for measurement of all dimensions. Exodus 31:1±2 explains that God specifically
chose a man named Bezaleel for the task of building the Ark, saying,
See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe
of Judah: And I have filled him with the spirit of God, in wisdom, and in under
standing, and in knowledge, and in all manner of workmanship.
Fig. 20. Image reprinted from D. W. Thomson, Youth's Illustrated Bible History (
NY: Bill Publishers, 1881), 61.
Bezaleel, pronounced B tzel'el, in Hebrew means ªunder the shadow of God.º1 ªBezaleel,
he builder of the Tabernacle in the Wilderness,º says the Talmud, ªknew how to combi
ne the letters by which the heavens and the earth were created.º2
And Bezaleel made the ark [of] shittim wood:¼And he overlaid it with pure gold wit
hin and without, and made a crown of gold to it round about. And he cast for it
four rings of gold, [to be set] by the four corners of it;¼And he made staves [of]
shittim wood, and overlaid them with gold. And he put the staves into the rings
by the sides of the ark, to bear the ark. And he made the mercy seat [of] pure
gold: two cubits and a half [was] the length thereof, and one cubit and a half t
he breadth thereof. And he made two cherubims [of] gold, beaten out of one piece
made he them, on the two ends of the mercy seat.3
In Hebrews 9:5 in the New Testament, Paul explained that the tabernacle and the
ark were a pattern of heavenly and perfect law ªovershadowingº the priests of the te
mple and that they served as ªthe copy and shadow of heavenly things.º He explained
the holiness of the tabernacle furnishings in ascending order, ending with the a
rk, saying, ªAnd over it the cherubims of glory shadowing the mercyseat; of which
we cannot now speak particularly.º4
The words for shadow, skia in Greek and tzel in Hebrew, have virtually the same
meaning. B tzel'el (under the shadow of God) or B tzel'shadai (under the shadow of t
he Almighty) is a phrase that appears in the Psalms. In Psalm 91:1, 4, King Davi
d, author of the Psalms, was given the pattern of the Temple by God that Solomon
later built:
He of
ow that dwelleth
the in the
Almighty¼He secret
shall place
cover ofwith
thee the his
mostfeathers,
High shalland
abide under
under his the shad
wings shal
t thou trust: his truth [shall be thy] shield and buckler.
This refers to the configuration of the cherubim. It is obvious that the Psalmis
t considered their form and shape extremely significant, for under all the heave
ns, only between the wings of the cherubim could one access the presence of God.
5 In the time that the ark was with the Israelites, eternity arced or bowed time
from between the cherubim. David implied this intersection of the ark of God fr
om eternity in Psalm 18:9±10, and said,
He bowed the heavens also, and came down: and darkness [was] under his feet. And
he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.
Within this significant context, it is peculiar that no extensive details of the

appearance of the Ark's cherubim exist in the Bible narrative beyond the method f
or their construction. In Exodus 25:18±20, we are told that their wings lifted upw
ards, and were outspread so as to cover the ark, and that they were presented in
a posture facing one another, looking down upon the mercy seat. Throughout hist
ory, various designs
the additional of themade
references cherubim
to thehave been proposed,
symbolic creatures these
found usually based
in the book ofonEz
ekiel. It would seem there is no solution to this mystery, unless attention is d
irected to evidence of the close interaction between Israel and Egypt during the
reign of Solomon, ca. 970 to 928 BC:6
And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughte
r, and brought her into the city of David, until he had made an end of building
his own house, and the house of the LORD, and the wall of Jerusalem round about.
7
According to the historian Immanuel Velikovsky, the Egyptians engaged in trade w

ith Israel from the time of the first temple and intermittently up until the age
of the Greeks.
He also states that,
Solomon was not an obscure prince, as he is often represented. The riches of his
kingdom astounded the Egyptians under their most magnificent monarch¼Jewish artis
ts brought to Egypt introduced their fine arts and influenced the aesthetic conc
eptions of the Egyptians.¼The architecture and ordinances of the Temple of Solomon
were copied in the Temple of Amon [see Figure 21] at Deir El Bahari. The plan o
f this structure and its terraces can help in the reconstruction of the plan of
the Temple of Solomon.8
Fig. 21. Cherubim overshadowing the ªseat of God,º at the temple of Amon. Here, the
throne
d of GodStrong,
from James as a navigating celestial
The Tabernacle boat or
of Israel in (barque) is (Providence:
the Desert emphasized. Reprinte
Harris,
Jones, 1888), 88.
The Egyptian's reverence for the temple at Jerusalem was also evident in the funer
ary temple of Ramses III at Menidet Habu, built during the 4th century BC. This
structure also imitates the design of the temple of Jerusalem. More importantly,
and generally unknown to most biblical researchers, is that this temple display
s several images of the Ark of the Covenant carved in relief upon its walls.9
Fig. 22. Relief from the temple at Medinet Habu. The two cherubim are clearly se
en with wings in the attitude described in Exodus 25:20: ªAnd the cherubims shall
stretch forth [their] wings on high, covering the mercy seat with their wingsº (i.
e.,
rie,two wings
Egypt andon high and
Israel two wings
(London: covering
A Society the mercy Christian
for Promoting seat). W. M. Flinders1911
Knowledge, Pet
), 62.
These images may be the closest representation of the cherubim of the Ark, combi
ning the Egyptian artistry familiar to Moses and influences of Jewish settlers l
iving in Egypt during the time of their creation. Vilikovsky explained that the
Egyptian obsession with the Hebrew God and religion began with the meeting of Qu
een Hatshepsu (the Queen of Sheba) and King Solomon. The Egyptian ªcult of the Heb
rewsº continued throughout the rise of Babylon and reached a climax during the 4th
century, during which time a Jewish military colony was stationed at Elephantin
e to defend the eastern borders of Egypt under Ramses III. These Jews took part
in the defense of the country during the campaign of Alexander the Great.10
In his comprehensive
Strong study on the
(1822±1894) described the tabernacle
contents ofof the
the Exodus,
Ark theBesides
of God. theologian Jamesta
the stone
blets of the Decalogue and the Ten Commandments,
The ark also contained an autograph copy of the law, written by Moses and deposi
ted there. These are presumed to have been the complete five scrolls of the Old
Testament that were removed at some point later, along with everything except th
e tablets of the Ten Commandments according to 1 Kings 8:9. The last two objects
deposited in the Ark were a golden pot of manna (Exodus 16:33,34) and the rod o
f Aaron
8/9/2019 that miraculously budded and David
259100887 grewFlynn
ripe almonds
Temple overofthe
at the Center Time course of one ni
ght (Numbers 17:10).11
After the forty years of wandering in the Sinai desert came to an end, the Ark l
ed the Israelites into Canaan. The Jordan River marked the boundary between the
desert and the Promised Land. As the feet of the priests bearing the Ark touched
the Jordan River, its waters ªstood and rose up upon a heap.º The ark remained in t
he midst of the riverbed until all the people had crossed to the other side.12 T
he first city of conquest by the Israelites was Jericho, which fell after being
compassed by the Ark seven days.
There is far more significance to this story. It is a lesson of the divine propo
rtion.
Joshua 6:3 says, ªYou shall compass the city¼and go round about the city once. Thus
shalt thou do six days.º13
The six-fold compassing of Jericho yields an exquisite yet simple equation, and
its intrinsic meaning fits the astronomical works and theories of Isaac Newton.
ªJericho,º literally translated, means the moon (or Moon city), and is a homonym of
the Hebrew word for ªthrown down place.º14
The Ark (in its metaphoric capacity as a standard of dimension) made six circles
of 360 degrees around Jericho totaling 2,160 degrees. The 360-degree system use
d for the circle had existed in Egypt and Sumer from the beginning of their civi
lizations.
d As told
thirty years in Exodus
in Egypt 12:40,
before theirthe Israelites,
wandering in thehaving
Sinailived fourwould
desert, hundred
haveanu
ndoubtedly been acquainted with this system of geometry.
The Moon's Measurement
In circumscribing 2,160 degrees of Jericho with the Ark, the Israelites marked t
he diameter of the moon in modern statute miles. The circumference (the distance
around the moon) is found by multiplying 2,160 by the number 3.14159265. This n
umber is symbolized by the Greek letter À. The value of À , or pi, was clearly in use
rduring the
is well time of Exodus. Its appearance in the architecture of Egypt and Sume
documented.
3.14159265 ¼ x 2,160 = 6,785.8401 miles
Pi is a ratio found in circles and their applications that is important feature

of Pythagorean geometry. It is a universal constant that does not depend on any
number system to function and is the only number in existence that defines all c
ircles. It works simply; the distance across any circle multiplied by pi gives t
he distance around the circle. The distance around any circle divided by pi give
s the distance across the circle. Mathematicians consider pi an existential numb
er because its decimal places extend forever. Use of pi in building and architec
ture is considered the identifying characteristic of an advanced civilization by
historians;
ecture cannotin fact, without understanding the value of pi, building and archit
exist.
Additionally, according to Joshua 6:4, the Ark and its circling of Jericho produ
ces far greater evidence of divine standards, stating that on ªthe seventh day ye
shall compass the city seven times.º The significance of this sentence goes far be
yond the exegetic interpretation usually encountered in modern theology. It cont
ains the unifying proportion that Newton sought, the divine number that accordin
g to Daniel would be finally understood in the time of the end.
7 x 360 = 2,520
This is the number of the writing on the wall, and the unifying value of creatio
n suggested throughout Newton's works. Two thousand five hundred and twenty is not
only a number of the proportion of creation; it also solves Daniel's time based p
rophecies. The exploration of this number with respect to all Earth dimensions i
s now possible with the advent of the high technology of calibration, a possibil
ity that did not exist in Newton 's time. These findings are based on the length of
the sacred cubit and the sacred inch that were preserved in the statute mile th
rough the influence of geometers of Queen Elizabeth's reign from 1558 to 1603. The
particulars of this subject will be explored in following chapters.
The Earth's Measurement
Using 2,520 and pi, or 3.14159265, the average diameter of the earth is determin
ed.
2,520 x À = 7,916.813 statute miles
The most recent NASA studies list the Earth 's average diameter at 7,917.479 statut
e miles.15
This modern measurement is only off by 0.666 of a mile greater than the sacred c
alculation.
To find average circumference (distance around the earth), 7,916 is multiplied b
y pi:
7,916.813 x À = 24,871.403 statute miles

7,916.813 + 0.666 = (7,917.479) x À = 24,873.493 (the modern calibration)
The Greek scholar Eratosthenes (ca. 275±195 BC) was credited with being the first
to measure the Earth accurately. The most distinct account, and one of the earli
est, is found in the remaining work of Cleomedes.16 Eratosthenes was told that d
eep wells inand
r solstice, Syene,
thatEgypt wereobjects
vertical illuminated
cast to
no the bottom
shadows. He on the day that
concluded of theSyene
summew
as on the Tropic of Cancer at 23.4 degrees north latitude. In Alexandria, during
the summer solstice, an obelisk cast a shadow with an angle of 7.2 degrees, pro
viding Eratosthenes with the number of degrees of a circle between the two citie
s. He then divided 360 degrees of a circle by the 7.2 degree angle and multiplie
d this amount by the distance between Syene and Alexandria (5,040 stadia).17 His
result for the circumference of the earth was 250,000 stadia.18
The exact length of the stadia the Eratosthenes used has been the subject of con
troversy for centuries. There were three main stadia that were in use during his
age: the Itinerary, Olympic, and Egyptian. The itinerary stadia at 515.09 feet
would have produced a circumference of 24,583.9 statute miles. However, this is
still 287 miles short of the actual mean circumference of the Earth. Both the Ol
ympic
19 and Egyptian stadia produce figures that are thousands of miles too large.
However, Eratosthenes' figure for the circumference of the earth at 252,000
sacred number 2,520. This suggests that he was acquainted with this number from
some resource in antiquity, and in fact, there were several priscia sapientia w
orks available to Eratosthenes at the time he made his calculation. Besides 2,52
0, the distance listed between Syene and Alexandra at 5,040 stadia was a sacred
number recorded in Plato's Laws written ca. 350 BC. Five thousand and forty is a n
umber closely related to the number of the writing on the wall (2,520 + 2,520 =
5,040).
In Laws,
8/9/2019 Plato suggested a design of David
259100887 perfect rule at
Flynn Temple for
the a hypothetical
Center of Time city called
Magnesia in which its citizens numbered 5,040. According to the tenets of Pytha
goras, this number related to the greatest order in nature and civilization, bec
ause 5,040 represented the greatest order of all number. Plato wrote the followin
g concerning the number:
Let us proceed to another class of laws, beginning with their foundation in reli
gion. And we must first return to the number 5040Ðthe entire number had, and has,
a great many convenient divisions.¼Now every portion should be regarded by us as a
sacred gift of Heaven, corresponding to the months and to the revolution of the
universe.20
In an 1888 translation and analysis of Plato 's Laws, Benjamin Jowett describes the
mystery of the number:
This is a puzzle almost as great as the Number of the Beast in the Book of Revel
ation, and though apparently known to Aristotle, is referred to by Cicero as a p
roverb of obscurity. And some have imagined that there is no answer to the puzzl
e.¼Our hope of understanding the passage depends principally on an accurate study
of the words themselves; on which a faint light is thrown by the parallel passag
e in the ninth book. Another help is the allusion in Aristotle, who makes the im
portant remark that the latter part of the passage describes a solid figure.21
This is the extent of the meaning of 5,040 that Jowett offers. However, within t
he framework of Newton's priscia sapientia, its meaning is not hard to understand.
The solid object to which 5,040 refers is the Earth. The principle of law that
Plato sought in Laws was a mirror of the lawful standard of measurement. The dou
bling of 2,520 symbolically repeats the perfect measure that defines proportion
of the Earth and the heavens.
This is why Eratosthenes used 5,040 in his calculations; it is also why he arriv
ed at the figure 252,000 stadia for the circumference of the Earth, since both r
eflect the
y, 5,040 prefect
shows up innumber (2,520)
the most and its
ancient fractal,
of all Jewishthe Sacredworks,
mystical Cubit.the
Additionall
Sepher Y
etzirah, (the Book of Formation). Although the oldest printed copy of this work
dates from 1680, several Jewish commentators from the first century AD refer to
the work as extremely ancient. This conclusion is based on its use of Phoenician
letters similar to the work of Philo of Byblos, ca. AD 100, who based his work
on even older Greek and Egyptian manuscripts.22
The Sepher Yetzirah is a primary book of the occult Kabbalah and is concerned wi
th the process of the formation of the universe by God. Its basic premise is tha
t because God spoke creation into existence out of nothing (ex nihilo), the lett
ers of the Word of God given to Moses retained the same creative force. Through
permutation of all the 22 letters of the ancient Hebrew alphabet, words could be
spoken that would affect reality either positively or negatively. Within the Se
pher Yetzirah, there is particular significance assigned to the number seven:
With the seven double letters He (God) also designed seven Earths, seven heavens
, seven continents, seven seas, seven rivers, seven deserts, seven days, seven w
eeks (from Passover to Pentecost), and in the midst of them His Holy Palace (the
temple of Jerusalem). There is a cycle of seven years and the seventh is the re
lease year, and after seven release years is the Jubilee. For this reason God lo
ves the number seven more than any other thing under the heavens. In this manner
God joined the seven double letters together. Two stones build two houses, thre
e stones
8/9/2019 build six houses, four stones
259100887 build
David twenty-four
Flynn Temple houses,
at the Center of Time five stones bui
ld 120 houses, six stones build 720 houses, and seven stones build 5,040 houses.
Make a beginning according to this arrangement and reckon further than the mout
h can express or the ear can hear.23
Newton realized that the system of sevens was integral to prophetic time in book
s of Daniel and Revelation. The number seven dominates the creation account in G
enesis and the formation of Israel's theological and civil structure in Exodus and
Joshua of the Old Testament. Newton would have undoubtedly encountered the Seph
er Yetzirah because of its premier importance in the works of Jewish mystics. It
relates 5,040 as the multiplication of the first seven numbers.
1 x 2 = 2
1 x 2 x 3 = 6
1 x 2 x 3 x 4 = 24
1 x 2 x 3 x 4 x 5 = 120
1 x 2 x 3 x 4 x 5 x 6 = 720
1 x 2 x 3 x 4 x 5 x 6 x 7 = 5,040.24
Works of the mystery of numbers would have been readily accessible to Eratosthen
es during his lifetime, as he served as the chief librarian in the most famous b
ook repository of all antiquity, the great library of Alexandria Egypt. It was t
here that the written works concerning the pure knowledge of Plato, Pythagoras,
and manyII
Ptolemy other great geometers
Philadelphus and philosophers
had appointed were
Eratosthenes tostored.
Alexandria's chief librarian
in ca. 240 BC, during which time the library contained hundreds of thousands of
papyrus and parchment scrolls of the greatest intellects from history.25 These
were tragically lost through successive wars with the Romans and disappeared ent
irely after Alexandria was sacked by the Moslems under Amr ibn al 'Ass, in AD 64
5.26
Eratosthenes was also credited with calculating the size and distance of th
oon.27 These feats are accomplished through simple arithmetic using the base num
ber 2,520 and variations of 7 and 360. The moon's diameter is determined by subtra
cting the number of degrees in a circle, 360, from 2,520, equaling 2,160 miles.
The average distance between the surface of the earth and the moon is found by m
ultiplying 77.77 times pi seven times:
77.77 x À x À x À x À x À x À x À = 234,888 statute miles
Modern calculations put the earth-moon mean distance at 234,855 miles.28 Since t
he moon orbits the Earth in an elliptical path, its distance varies from greates
t distance from the Earth (apogee) to closest (perigee) by 23,600 miles. The moo
n at apogee emulates the number of priscia sapentia at 252,000 statute miles fro
m the Earth (or 2,520 x 100).29 The mean diameter of the sun is
2,520 x 7 x 7 x 7 = 864,360 + 1,260 = 865,620 statute miles.30
8. Flinders
8/9/2019 Petrie, Egypt and259100887
Israel,David
Pg.Flynn
65 Temple
(London UK:
at the Society
Center of Time for Promoting C
hristian
Knowledge, 1911).
9. Ibid. Flinders Petrie, Egypt and Israel. Pg. 68.
10. Ibid. Immanuel Vilikovsky, Ages in Chaos..
11. James Strong, The Tabernacle of Israel,1888. 1987 reprint, Grand Rapids Kreg
el,
Inc. Grand Rapids MI., pg. 91.
12. Joshua 3:14±17 KJV
13. Joshua 6:3 KJV
14. Ibid. Strong's Exhaustive Concordance. Jericho from 'yereach' moon Hebrew Lexi
con
entry # 3394.
15. Helmut Moritz and Bernhard Hofmann, Physical Geodesy. (New York: Springer,
Wien, 2005).
16. Dictionary of Greek and Roman Biography and Mythology. Vol 2. page 45.Willia
m
Smith Editor. Taylor and Walton. London 1846
17. The ªStadiaº was an ancient Greek measure of distance, based on the length of a
Stadia course on which foot races were held in ancient Greece and equal to about
515.09 feet. From Greek `stadion' perhaps alteration (influenced by stadios, firm
spadion , racetrack, from sp n, to pull.] The American Heritage Dictionary of the
English Language, Fourth Edition. Houghton Mifflin Company. New York 2000
18. Ibid. A Dictionary of Greek and Roman Biography and Mythology, Vol. 2. Page
45.
19. Fred Hoyle, Astronomy, (London: Rathbone Books Limited, 1962).
20. The Dialogues of Plato. 2 vols. Translated by Benjamin Jowett. New York, Ran
dom
House, 1937.
21. Ibid.
22. Jewish Encyclopedia: Entry, YETZIRAH, SEFER Online version of the 1901±1906
23. Phineas Mordell "The Origin of Letters & Numerals According to the Sepher
Yetzirah", chapter 4.,. Published by Samuel Weiser, Inc. York Beach, ME 1975.
24. The decimal points of any number that divides unequally by seven are
.1428571428571¼ (360 divided by 7.1428571 = 50.40) This number times 100
equals the Encyclopedia,
number of Plato's Magnesia from the Laws.
25. The Columbia 6th ed.Pg. 666. (Columbia University Press, New Y
ork
2007).
26. Ibid. The Columbia Encyclopedia.
27. Ibid. Dictionary of Greek and Roman Biography and Mythology. Vol 2. page
46.William Smith Editor. Taylor and Walton. London 1846. Plutarch and Macrobius
both credit Eratosthenes with these calculations.
28. Figures courtesy NASA's National Space Science Data Center (NSSDC).
nssdc.gsfc.nasa.gov
29. Ibid.
30. Ibid.
Chapter Eight: The Location of the Ark of the Covenant
Most researchers consider the Ark lost from view after the narrative of Solomon's
temple in the Bible, and various theories have been proposed as to the Ark's fate
through
8/9/2019 history. Many historians speculate
259100887 that
David Flynn because
Temple Babylon
at the Center of Time destroyed the Te
mple of Solomon, it also removed the Ark to Babylon. There it is said the Ark wa
s eventually destroyed along with the other artifacts from the temple, the gold
melted down and set into coins for their treasury. It is difficult to imagine th
at the Babylonians would have destroyed it however, if they'd even captured it a
t all.
The Book of Daniel makes specific mention of the golden menorah from the temple
of Jerusalem in the palace of Belshazzar. The Babylonian king had preserved it,
a major artifact from the Jewish temple, in an attempt to demonstrate the superi
ority of Babylonia's gods to the God of the Hebrews. That the menorah was set on d
isplay in this manner underscores how unlikely the Babylonians would have been t
o destroy the Ark, the greatest symbol of the God of the Hebrews. It would have
been considered an ultimate statement of the superiority of the Babylonians if i
t had been obtained. The Bible documents the menorah having remained intact unti
l the last night of Babylonian rule. Its light illuminated the scene of the writ
ing on the wall in the book of Daniel. After the fall of Babylon, the Medes and
Persians were friendly to the Jews and allowed them to rebuild the temple. It is
most likely that the menorah was returned along with the other furnishings and
vessels that had been captured by Nebuchadnezzar. However, the Ark was mentioned
as not existing in the second temple of Zerubbabel, the raised foundation stone
was the only feature inside the Holy of Holies.1
Certain tracts of the Midot in the Jewish Talmud dealing with temple laws, pract
ices and rituals allude to the creation of more than one Ark, the second made as
a decoy to protect the original. It claims that certain articles of the temple
furnishing including the
mount in Jerusalem.2 true Arkitremain
However, seems in a secret
highly vaultthat
unlikely underneath
the Ark the temple
would have b
een left to fate under the temple mount, open to any treasure hunter with the mo
tivation to merely dig. It is difficult to explain how the location could remain
secret, as Jerusalem remained open for excavation and plundering for hundreds o
f years after its fall to the Romans in AD 70. Motivated treasure seekers over t
he ensuing centuries have had ample time to excavate the area underneath the tem
ple.
The recovery of temple treasure of Solomon was the highest goal of the Knights T
emplar that established their center on the temple mount during the crusades. Th
e fact was documented in 1884, when the British conducted an ordinance survey of
the Jerusalem and discovered Templar artifacts, left in extensive tunneling ben
eath the temple mount.3 As to the extent of the underground features, a later pu
blication of the British survey explained:
Jerusalem, as is well known, is honeycombed with excavated caves, natural cavern

s, cisterns cut in the rock, subterranean passages and aqueducts.¼In its undergrou
nd chambers and catacombs it is richer than any known city.4
Various Judaic sects of Ethiopia believe that the Ark has been guarded and kept
in the city of Axum in their country for thousands of years.5 The legend claims
that it was brought to Axum by the son of King Solomon and the Queen of Sheba, P
rince Menelik
the behest ofI.
his It has been
father said that
in order that it
Menelik removed
be kept the Ark
safe after thefrom the temple
division of hi at
s kingdom (into Judah and Israel), because Solomon knew that the dissolution of
his kingdom was inevitable after his death. 1 Kings 11:9±12 says that the Lord Him
self told Solomon that:
the LORD was angry with Solomon, because his heart was turned from the LORD God
of Israel, which had appeared unto him twice.¼Wherefore the LORD said unto Solomon
, Forasmuch as this is done of thee, and thou hast not kept my covenant and my s
tatutes,
8/9/2019 which I have commanded thee,David
259100887 I will surely
Flynn Temple rend
at the the
Center kingdom from thee,
of Time
and will give it to thy servant. Notwithstanding in thy days I will not do it fo
r David thy father's sake: [but] I will rend it out of the hand of thy son.6
Though intriguing, the legend of Menelik I is not consistent with the biblical r
ecord, as will be shown in this chapter. If the Ark was not moved to Ethiopia, i
t is speculated that after the division of the Kingdom of Solomon, Rehoboam, Kin
g of Judah, gave the Ark to the Egyptian Pharaoh Shisak (Sheshonk I, ca. 929 or
924 BC) to avoid the destruction of Jerusalem by his armies, ca. 940 BC.
So Shishak King of Egypt came up against Jerusalem, and took away the treasures
of the house of the LORD, and the treasures of the king's house; he took all.7
Some historians believe that the Egyptians took the ark and hid it underground i
n the city of Tanis, Egypt, the seat of Shishak's dynasty. The location was lost o
ver the course of history.8 Because it was written that Shishak ªtook allº the artic
les of
aken tothe temple,
Egypt. many researchers
However, conclude
after Judah's that
conflict the
with Ark was the
Shishak, among the was
temple spoils t
ransacke
d again seventy years later by Jehoash, King of Israel. At that time, the temple
treasures were removed to Samaria. 9 In this instance, as with the encounter wit
h Shishak, the Bible again uses the phrase, ªAll the temple treasures were removed
.º Despite these two accounts, the Ark appears again in the biblical narrative whe
n King Josiah ordered the return of the Ark of the Covenant to the temple.10 Thi
s occurred over two hundred years after the pillage of the temple by Jehoash, an
d three hundred years after the pillage of Shishak.
And [Josiah] said unto the Levites that taught all Israel, which were holy unto
the LORD, Put the holy ark in the house which Solomon the son of David king of I
srael did build; [it shall] not [be] a burden upon [your] shoulders.11
This one biblical passage renders the legends of the Ark's present location in A
xum, Ethiopia, or in Tanis, Egypt completely impossible as both theories place t
he hiding of the Ark several hundred years before the reign of King Josiah. It w
as a central feature of the temple of Jerusalem and reinstitution of worship dur
ing the reign of Josiah.
It is noteworthy, also, that the Bible is extremely detailed concerning the
f the Ark's capture by the foremost enemy of Israel, the Philistines. After it had
been captured by the Philistines, their entire country was afflicted by God. The
judgment was so great that the people begged their lords to find a respectful w
ay to transport the Ark back to its rightful place, and it was returned. It is i
llogical that
removed the the
Ark same
from judgments
the would
Israelites. not have
Although befallen
God allowedany
itsother country
capture that
by the Phi
listines due to the idolatry of Israel, the pagan Philistines were certainly not
able to abide its presence. For that matter, either BabylonÐthe epitome of world
idolatryÐor Egypt would survive the Ark's presence. Certainly, if one of these cou
ntries had captured it, the account would be as notable as the removal by the Ph
ilistines. Yet, no scriptural record of such an event exists.
Robert Jamieson's biblical commentary explains the Ark's location before its ret
urn to the temple in the reign of Josiah, King of Judah is that:
Some think that it had been ignominiously put away from the sanctuary by ord
er of some idolatrous king, probably Manasseh, who set a carved image in the hou
se of God (2 Chronicles 33:7), or Amon; while others are of opinion that it had
been temporarily removed by Josiah himself into some adjoining chamber, during t
he repairs on the temple. In replacing it, the Levites had evidently carried it
upon their shoulders, deeming that still to be the duty, which the law imposed o
n them. But Josiah reminded them of the change of circumstances. As the service
of God was now performed in a fixed and permanent temple, they were not required
to be bearers of the ark any longer; and, being released from the service, they
should address themselves with the greater alacrity to the discharge of other f
unctions.12
An amazing story follows the reinstitution of the Ark to the temple of God in th
e account of Josiah's death:
After all this, when Josiah had prepared the temple, Necho king of Egypt came up
to fight against Carchemish by Euphrates: and Josiah went out against him. But
he sent ambassadors to him, saying, what have I to do with thee, thou king of Ju
dah? [I come] not against thee this day, but against the house wherewith I have
war:[is]
who for with
God commanded me destroy
me, that he to make thee
haste:not.
forbear thee from
Nevertheless [meddling
Josiah wouldwith] God,h
not turn
is face from him, but disguised himself, that he might fight with him, and heark
ened not unto the words of Necho from the mouth of God, and came to fight in the
valley of Megiddo.13
This supports Vilikovski's claim that the Egyptian pharaohs revered the God of Abr
aham in the time of the Kings of Israel and Judah. Although King Josiah and the
people of Judah had a strong bias for alliance with Egypt, during the reign of M
anasseh, the country had become a vassal of Assyria. Josiah thought himself boun
dto
tofight
support the interests
Carchemish, ofwent
Josiah Assyria. Therefore,
out against him.when ªNecho
Bible King of Egyptº
commentators are notcame
ag up
reed whether Necho had been given a divine commission by the God of Israel, or w
hether he merely used the name of God as an authority that Josiah would not refu
se to obey.14 However, it appears likely that God was a benefactor to the pharao
h as the bible records Josiah's death by Necho's archers.15
Jeremiah the prophet lamented the death of Josiah when his body returned after t
he battle. In 2 Chronicles 35: 25 ,Jeremiah had been a major force in Josiah's rest
itution of the Ark to the Temple of Solomon. He was also the main player in the most w
ell documented and biblical account of the fate of the Ark and theory of its prese
nt location.
The Mountain of the Ark
The book of 2 Maccabees 2:4 explains that before the destruction of Solomon's temp
le by the Babylonians in 587 BC, the Ark was hidden by the prophet Jeremiah in a
cave at the base of Mount Nebo in the Pisgah range of Jordan. 2 Maccabees, as w
ell as other Apocryphal works, are retained in modern Catholic bibles as well as
the Septuagint and Vulgate.17 It is found in the records:
of their
8/9/2019 will.º22 259100887 David Flynn Temple at the Center of Time
According to the Bible, the greatest prophet of all time was Moses, which states
, ªAnd there arose not a prophet [neba] since in Israel like unto Moses, whom the
LORD knew face to face.º23 Ironically, Mount Nebo was the site of the death of Mos
es:
And Moses went up from the plains of Moab unto the mountain of Nebo, to the top
of Pisgah, that [is] over against Jericho. And the LORD shewed him all the land
of Gilead, unto Dan.¼And the LORD said unto him, This [is] the land which I sware
unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed:
I have caused thee to see [it] with thine eyes, but thou shalt not go over thith
er. So Moses the servant of the LORD died there in the land of Moab, according t
o the word of the LORD.24
The Hebrew words nobe, meaning ªhigh place,º and nabab, meaning ªto hollow out,º ªgate,
upil of the eye,º also correlate with the location for the resting place of the ar
k in a ªhollow caveº on Mount Nebo, described in 2 Maccabees.25
The Talmud explains that the tower of Babel was dedicated to Nebo, son of Marduk
(Greek Jupiter) and that its destruction coincided with the confusion of langua
ges and forgetfulness of knowledge.26 The emblem of Mercury, a snake entwined on
a pole,
fted was first
by Moses recorded
to cure in Exodus,
the rebellious which wasofthe
Israelites a brazen
plague serpent on(Numbers
of snakes a pole li
2
1:9). 27
The serpent on the pole was used as a Messianic symbol, and was illustrated
elf, as told in John 3:14: ªAnd as Moses lifted up the serpent in the wilderness,
even so must the Son of man be lifted up.º However, this object was preserved and
later worshiped as MercuryÐNebo by the IsraelitesÐuntil being destroyed by King Heze
kiah ca. 725 BC, when ªhe broke into pieces the bronze serpent that Moses had made
, for until those days the people of Israel had burned incense to it; it was cal
led Nehushtan.º28
It is fitting with the cryptic name of Mount Nebo that a modern sculpture i
rpent on a pole stands at its summit near the Church of Moses.29 If the Ark was
hidden in Mount
phecy has Nebo,similarities
remarkable it was to remain forgotten
to the theme ofuntil theasend
Mercury godofof
days. This pro
knowledge an
d forgetfulness. Its recovery sometime before the return of Christ fits the prop
hetic scheme of Newton wherein a rebuilt temple, the Ark, and a world rule by ªBab
ylon the Greatº predominate.
Although Babylon's power over Israel resulted in the loss of the Ark and the destr
uction of the temple, the resurgence of Babylon as a spiritual force that govern
s the world at the end of days will accompany the rebuilding of the temple and t
he discovery of the Ark. In conformity with these prophecies, the Earth itself i
s connected to Babylon through prisca sapientia geometry. For example:
2,520 x À = 7,916. 813 (Earth's mean diameter)
7,916.813 x 360° in a circle = 2,850,052.

If 2,850,052 is divided by 5,280 (feet in a statute mile), the result is 539, th
e year of the writing on the wall and the fall of Babylon.
Moses was associated with two of the three Arks mentioned in the Bible, i.e., th
e Ark of the Bulrushes, in which he floated on the Nile, and the Ark of the Cove
nant. Mount Nebo was also the site of many symbolic events that connect the Chur
ch age with the second coming of Christ. Jesus Christ died on Mount Golgotha, an
d Moses died on Mount Nebo, exactly to the east of Jerusalem. Both the locations
were known, although their burial places were unknown; the location of Jesus' tom
b is
8/9/2019more the place of his resurrection
259100887 Davidthan the site
Flynn Temple at the for
Centerhis resting place. Jud
of Time
e 1:9 explains that the Archangel Michael took Moses' body. This assumption is r
einforced in the Gospel with Moses' appearance on the transfiguration mount with E
lijah. In connection with this idea, some eschatologists theorize that the witne
sses of Revelation 11 shall be Moses and Elijah. Remarkably, the last act of the
two witnesses mentioned in the book is the physical resurrection from the dead
and ascension into heaven. The judgments of the witnesses described in Revelatio
n match the plagues of Egypt heralded by Moses and those of Elijah, holding rain
and causing fire to fall from heaven. Both prophets received their commission w
hile on Mt Sinai30 (Moses, Exodus 3:1; Elijah, 1 Kings 19:7). Additionally, the
description of the death of Moses by Flavius Josephus parallels many aspects of
the crucifixion:
Now as he [Moses] went thence to the place where he was to vanish out of their s
ight, they all followed after him weeping; but Moses beckoned with his hand to t
hose that were remote from him, and bade them stay behind in quiet, while he exh
orted those that were near to him that they would not render his departure so la
mentable. As he was still discoursing with them, a cloud stood over him on the s
udden, and he disappeared in a certain valley, although he wrote in the holy boo
ks that he died, which was done out of fear, lest they should venture to say tha
t, because of his extraordinary virtue, he went to God.31
This is similar in the manner of Jesus' ascent to the mount of his crucifixion.
And there followed him [Jesus] a great company of people, and of women, which al
so bewailed and lamented him. But Jesus turning unto them said, Daughters of Jer
usalem, weep not for me, but weep for yourselves, and for your children.32
The most important point of these associations is that the Ark itself represente
dthe
Jesus Christ.
story of theMany theological
Exodus works
only Moses, from
the history
greatest have expanded
prophet, and histhis theme.
brother In
Aaron
, the first high priest of Israel,33 were allowed access to the presence of God
at the mercy seat between the cherubim on the Ark.34 In contrast, mankind has be
en given access to the presence of God through Jesus Christ, the ultimate high p
riest and the author of prophecy.
As Moses viewed the land of promise from Mount Nebo, but was prevented from ente
ring, the Ark's location upon Mount Nebo is seen, but not yet been obtained. Howev
er, according to prophecy, Moses will walk in Jerusalem in the end times, having
finally gained access to the land viewed from atop Mount Nebo. As he waits for
his designated time to enter the Promised Land, the Ark waits until the hour cho
sen by God.
The Bible records that the ªGlory of the Lordº moved into the Holy of Holie
allation of the Ark in's
Solomon 's temple.35 Ezekiel, the prophet that warned of the
destruction of Solomon temple, while exiled in Nippur, Babylonia, had witnessed
the glory of the Lord move away from the temple to the east, directly in line wi
th Mount Nebo. This was in reference to God abandoning the temple to its enemies
, and is stated in Ezekiel 11:23: ªAnd the glory of the LORD went up from the mids
t of the city, and stood upon the mountain which [is] on the east side of the ci
ty.º36 Later, Ezekiel was shown the vision of the restored temple of the future in
which the glory of the Lord returned from the east, stated in Ezekiel 43:4: ªAnd t
he glory of the LORD came into the temple by the way of the gate whose prospect
[is] toward the east.º37
The ªGlory
8/9/2019 of the Lordº was a 259100887
distinct feature
David of at
Flynn Temple the
the Ark
Centerbetween
of Time the cherubim. Tran
slated, ªgloryº is shekinah in Hebrew, meaning ªpresence.º This presence of God was in
orm of a pillar of fire by night, and a pillar of smoke by day during the travel
of the Israelites in the desert. Whenever the glory of the Lord moved from the
tabernacle in the wilderness, the people followed. As the pillar of fire or smok
e stood above the Ark, the Israelites stopped and set up camp. The glory of the
Lord stood in a vertical column extending from heaven to the surface of the Ark.
The book of Exodus records that the Holy of Holies in the tabernacle had no lam
ps, largely because none were needed due to the intense glow of the Ark itself.
In fact, when Moses went into the Holy of Holies to speak to God at the mercy se
at, his face glowed so intensely that the Israelites were afraid to come near hi
m unless he wore a veil38 (Exodus. 34:35). These descriptions associate the Ark
with the glory of the Lord. When the Philistines captured the Ark and removed it
from Israel, the daughter-in-law of Eli, the high priest, referred to the Ark a
s the glory of the Lord, itself saying, ªThe glory is departed from Israel: for th
e ark of God is taken.º39
The Apocalypse of 2 Baruch provides the direction in which the Ark may lie in re
lation to the temple. While the Babylonians began their siege of Jerusalem in 58
7 BC, Jeremiah the prophet threw the keys of the temple and its sanctuary toward
s the sun:
But taking the keys of the temple, Jeremiah went outside the city and threw them
away in the presence of the sun, saying: I say to you, Sun, take the keys of th
e For
. temple of God
we have and
not guard
been themworthy
found untilto
the daythem,
keep in which the have
for we Lord become
asks you for them
unfaithful
guardians.40
This legend is found with variations in the Jewish Talmud, and pertains to the d
estruction of the first and second temples.41 As the sun rises in the east, thro
wing the keys of the temple to the sun implies this direction. It is remarkable
that the story of the keys and the hiding of the Ark are both connected to Jerem
iah. This story is also significant metaphorically. The ªkeysº of the temple represe
nt both the stewardship of the priests of God, and the sacred knowledge embodied
by the temple and its rituals. In the Talmud versions, the Levites or the high
priest climbed to the temple roof and threw the keys into heaven, from whence a
divine hand caught
Jewish them andbelieve
mystics disappeared
that into
this aact
cloud.42
represented the loss of the correct pr
the name of God, or the knowledge of Solomon. When viewed from this perspective,
the ªlost keyº story represents the priscia theologia of the temple of God as a divi
ne receptacle of pure knowledge. It is a line of reasoning that Newton, certainl
y had perused.
The Ark, representing the whole of the law, was a designed using the Sacred Cubi
t. Because the 25.20-inch Sacred Cubit is a ratio of the Earth, being a fractal
of 2,520 (and 2,520 x pi is earth's diameter), the Ark reflects this geo-metry (li
terally, earth-measure). The solution for determining its present location might
be found in the very word used for the divinely chosen resting place of the Ark
, the naus or navis, the origin of the word ªnavigation,º which is the skill of meas
uring the Earth. As an expert in the Law, Jeremiah may have reasoned that if the
Ark could
ace, notat
it might dwell inremain
least the temple that waswith
in alignment designed as itssuggests
it, which permanent resting pl
a specific na
vigational process for locating the Ark.
A measuring line extended directly towards the east from the foundation stone of
the temple mount must remain on the latitude of the foundation stone where the
Ark rested in the Holy of Holies, which is north 31 degrees, 46 minutes, and 43
seconds. Its length must also be related to the Sacred Cubit, which is exactly 2
5.20 nautical miles. The result at the end of the measuring line touches the nor
th slope of Mount Nebo less than a mile from its summit.
Fig.
8/9/2019 24. Image by author 259100887 David Flynn Temple at the Center of Time
That 2,520 is a constant is incredible. The terminus of this measuring line touc
hes a point on the north slope of Mount Nebo 1,260 feet above sea level, which i
s half of 2,520, and the temple mount in Jerusalem rests on a hill 2,520 feet ab
ove sea level.43 In fitting with the altitude of the location of the Ark on Moun
t Nebo, the letters of the name of Solomon in Greek, Solomwn), equal 1,260; it i
s revealed that it was he who built the first temple and established the Ark in
the Holy of Holies.
These values are consistent with Newton's scheme of the temple's prisca theologia, b
ased on 25.20 of the Sacred Cubit and 2,520 of time recorded in the book of Dani
el and Revelation. This numeric signature of prophecy and law is redundantly app
arent in the proposed location of the Ark, situated in an area corresponding to
the only description found in the biblical texts of its hiding place. Current sa
tellite maps of the area reveal no modern settlements or excavations. In additio
n, the geology of the area is similar to the Qumran region of the Dead Sea, in w
hich many caves exist. It would have been an extremely favorable location to dep
osit the Ark and furnishings of the Temple of Solomon.
Fig. 26. Geographic location of the ark on the north slope of Mt. Nebo, Jordan.
Map, Soviet general staff sheet H36VI, 1985.
There are questions that arise concerning the exposure of the location of the Ar
k, if this calculation is accurate. Is it wise to uncover it? Will it fall into
the wrong hands? Will the Ark be present in the rebuilt temple of the end times?
It is reasonable that God would not provide information to find the Ark unless i
t was part of His divine plan. Although the acacia wood comprising it may have d
isintegrated, the gold overlaid around it, as well the solid gold of the mercy s
eat and cherubim, would have certainly withstood the effects of time. Its recove
ry would follow the precise design of God from the beginning. If the Ark's locatio
n has been revealed, then it is God's intention that it be discovered in this age.
One specific detail must be worked out however. The site of Ark of the Covenant
on Mount
temple Nebo is
mount. dependent
There on the
are several exact location
theories of the
concerning thisfoundation
question, stone on the
the most pro
mising of these is significantly, linked to the Eastern Gate of the temple.
NOTES
1. Talmud Yoma' v.2. Translated by Michael L. Rodkinson. New York: New

Talmud Pub. Co.1903.
2.
a Mishnah, in Tractate Shkalim, it is written: ªA priest in the Second Temple saw
section the floor which was different from the other floors and he understood that
in this place there was an entrance to an underground tunnel and he came and
shared it with his friend. Before he could finish sharing what he had seen with hi
s
friends, he died. They then knew very clearly that that was the place where the
Ark of the Covenant was hidden.º According to Maimonides, Solomon knew that
the Temple would be destroyed in the future and prepared a repository for the
Ark underneath the Temple mount. Later King Josiah hid the Ark in Solomon's
8/9/2019 secret
vault. Maimonides,259100887
The Book ofFlynn
David Temple
TempleService,
at the Center17. also Hilchot Beit
of Time
HaBecheirah 4:1 and Tractate Yoma, 53b. Translated by Michael L. Rodkinson. New
York: New Talmud Pub. Co.1903.
3. Captain Charles W. Wilson, Ordinance Survey of Jerusalem. Published by Palest
ine
Exploration Fund. London 1884.
4. Major Condor, Our work in Palestine;, Palestine Exploration Fund, London 1866
.
5. Kebra Nagast: The Glory of Kings. Pg. 46. Miguel F. Brooks, Ed..
Lawrenceville, N.J.: Red Sea Press. 1996
6. 1 Kings 11: 9±12 KJV
7. II Chron.12:9 KJV.
8. Columbia Encyclopedia, 3rd ed. Pg. 453. New York: Columbia University, 1963).
9. Robert Jamieson, A.R.Fausset, and David Brown. Commentary Critical and
Explanatory on the Whole Bible.1871 . Hendrickson Publishers; New Ed edition
(March 1, 1997)
10. 2 Chronicles 26: 24. KJV
11. 2 Chronicles 35:3 KJV
12. Ibid. Commentary Critical and Explanatory on the Whole Bible
13. 2 Chronicles 35: 20 KJV
14. Ibid. Commentary Critical and Explanatory on the Whole Bible
15. 2 Chronicles 35: 22± 24. KJV
16. 2 Chronicles 35: 25. KJV
17. Ibid. Columbia encyclopedia. Pg. 213.The Apocryphal books were considered
historically
formation valuable
in 1611 enough
until 1885.to be included
Later these 14inbooks
the King
wereJames Bible removed
officially from itsfrom
English printings of the King James bible by the Archbishop of Canterbury in 1885
18. II Macabees 2 :4 Bishop Challoner 's 18th century revision of the Douay Rheims
version Catholic Public Domain Version. 2005 Ronald L. Conte Jr.,
translator and editor. www.sacredbible.org
19. R. H. Charles The Apocrypha and Pseudopigrapha of the Old
Testament, Vol. 2, 2 Baruch 6 Oxford Press. Oxford, UK 1913
20. James Strong's Exhaustive Concordance of the bible, Hebrew Dictionary, Hebrew
Lexicon # 5015 World Bible Publishers, Inc., Iowa Dalls, IA. U.S.A. 1986.
21. Ibid. Strong's Hebrew Dictionary entry # 5013.
22. Ibid. Strong's Hebrew Dictionary entry # 5011.
23. Deuteronomy 34: 10 KJV
24. Deuteronomy
25 Ibid. 34:
Strong's 5 KJVDictionary entry # 5014
Hebrew
26. Ibid. Talmud (Sanhedrin XI. 109a) (Cf. Obermeyer, pp. 314, 327, 346). Transla
ted
by Michael L. Rodkinson. New York: New Talmud Pub. Co. c1896±c1903.
27. Numbers 21:9 KJV
28. 2 Kings 18:24 KJV
29. The sculpture of the serpent on the pole was created by Italian artist, Giov
anni
Fantoni. Wikipedia Mount Nebo. www.wikipedia.org
30. Moses, in Exodus 3:1, Elijah, in I Kings 19: 7.
31. Flavius Josephus. Antiquities of the Jews - Book IV. CHAPTER 8, Pg. 48 Willia
m
32. Whiston
Luke translator.
23:27±28 KJV Kregel. Grand Rapids, Michigan;. 1999
33. Exodus 28:1 KJV
34. Exodus. 25:16, 21±22; Numbers. 17:4 KJV
35. 1 Kings 8:10 KJV
36. Ezekiel 11:23 KJV
37. Ezekiel 43: 4 KJV
38. Exodus. 34:35 KJV .
39. 1 Samuel 4:22 KJV
40. R. H. Charles, The Apocrypha and Pseudopigrapha of the Old Testament, Vol.
8/9/20192,Talmud 2 Baruch 6 Oxford Press.
259100887 DavidOxford,
Flynn TempleUK
at the1913.
Center of Time
41. Ibid. R. H. Charles, The Apocrypha and Pseudopigrapha of the Old Testament
Talmud. Ta'anit 29a and in Pesikta Rabbati 26:6.
42. Ibid. Talmud. Jalkut Shekalim 50a and B. on Isa. xxi.
43. Ibid. Columbia encyclopedia.Pg. 1080.
Chapter Nine: The Dome of the Spirits
"Son of man, describe the temple to the house of Israel, that they may be ashame
d of their iniquities; and let them measure the pattern.ºÐEzekiel 43:10
For centuries, Christian theologians and Jewish scholars have debated the s
dation stone on the temple. This was, and still is, a matter of great importance
to the Jewish sages because the foundation stone lay directly beneath the Ark o
f the Covenant. Without knowing the precise location, a temple cannot be built a
ccording to the Law of Moses. As it is said in Ezra 5:15, "Let the House of Yahw
eh be rebuilt on its original site.º
The most established place (of the Temple) is that of the altar, and it must nev
er be changed for all eternity.¼There is a tradition in the hands of all that the
place where (Kings) David and Solomon built the altar is the very place where Ab
raham erected the altar upon which he bound Isaac.¼It was likewise (the altar) bui
lt by Noah when he emerged from the ark; it was the altar upon which Cain and Ab
el offered their sacrifice when he was created, and from there (its dust) was he
(Adam) created.1
The most popular belief is that the stone exists in the center of the Islamic sh
rine the Dome
al-Malik. of the
Moslems Rock or
believe ªQubbat
that Al-Sakhraº
this shrine constructed
was built over theinplace
AD 687 by Caliph
where MohameAbd
d made his ªNight Journeyº into the heavens and back to Mecca. This is according to
the Koran chapter 17, verse 1, although the passage does not describe the Temple
mount in Jerusalem as the location for this event specifically.
In the 1st century BC, Herod the Great expanded the temple mount enclosure durin
g his renovations of the temple. Further expansion and reconstruction of the tem
ple mount walls were undertaken by the builder of the Dome of the Rock, Abd al-M
alik, and later by the Sultan Suleiman the Magnificent (1537±1541) after the Ottom
an conquest of Israel.2 However, the eastern wall and its single gate were left
in place due to its location on the edge of the Kidron Valley. In order to exten
d the temple mount to the east, the valley would have been filled and leveled. T
his was never undertaken because of the great architectural problems it presente
d
aland, moreof
rituals importantly,
the temple.because the Kidron Valley was necessary for the Levitic
First-century historian Flavius Josephus researched and wrote on history of the
Jewish Wars, and explained that the wall east of the temple was the only one tha
t Herod did not rebuild.3In 1983, the Hebrew University physicist Dr. Asher S. K
aufman published a theory that the First Temple and Herod's Second Temple were a
ligned along an east-to-west axis sighted through the Eastern Gate.4 Kaufman's theo
ry followed the opinion of the great rabbi, Maimonides, who explained that a lin
e running from the Eastern Gate in the wall of the old city of Jerusalem to the
west would cross the center of the temple and the Holy of Holies above the found
ation
8/9/2019 stone.5 259100887 David Flynn Temple at the Center of Time
Fig. 27. Reprinted from Charles Chipiez, La Temple de Jérusalem et la Maison du Bo

is-Liban restitués d'après Ezechiel et le Livre des Rois, With plates. (New York: Ch
apman & Hall, 1890), 44. Addition of orientation line by author.
In addition, Kaufman's theory was based on archaeological evidence collecte

platform area and the Talmud 's book of measurement called the Mishnah Tractate or
Middot. According to these sources, the true foundation stone lies under a cupo
la named the Dome of the Jinn, Spirits, or Dome of the Tablets, located on the n
orthwest edge of the temple mount. Both the former and latter names allude to th
e Ark of the Covenant as the oracle of God containing the stone tablets of the T
en Commandments. The Ark would have rested in Holy of Holies situated furthest t
o the west in the temple. Further verifying this theory, the Dome of the Tablets
is the only place where exposed bedrock exists on the temple mount as the rest
of the platform is paved. Not only does this bedrock have the exact dimensions o
f the foundation stone as recorded in the Talmud, but also several drilled holes
spaced according to the Sacred Cubit used only in the construction of the templ
e.6
Fig. 28. Photo by author
In 1969, James Flemming, a graduate student of biblical archaeology at the Ameri

can Institute of Holy Land Studies, was examining the Eastern Gate of the temple
mountrain
with whenduring
he fell into
the a mass
night, andgrave atleft
a hole its base.
from aThe ground
mortar hadfrom
round beenthe
saturated
6-day
war two years before had reopened. Beneath the visible level, he discovered an a
rch belonging to the original ancient gate of the First and Second temples. He t
ook pictures of the structure before the hole was later filled in and a fence wa
s erected around the grave.
The discovery of the original location of the Eastern Gate provides archaeologic
al proof of the true location of the foundation stone according to the historica
l accounts.7
Fig. 30. The

Reprinted original
from temple
British site according
Ordinance survey mapto Dr. Asher
(Warren map),Kaufman
1886. and Maimonides.
With the knowledge of the exact location of the ancient foundation stone of
lculations of distance between it and various points on the globe can be resolve
d to an extremely fine degree. This also suggests that on Mount Nebo, 25.20 naut
ical miles away, the Ark of the Covenant rests precisely on the same east-west l
ine as the Dome of the Tablets and the Eastern Gate.
Fig. 31. Down range view of the Ark's location, through the eastern gate on the te
mple mount, Jerusalem. Courtesy of NASA World Wind.
NOTES
1. Maimonides, Laws of the Chosen House, 2:1,2. Mishna Torah. Published by Maznai
m
8/9/2019 New
York: 1986. 259100887 David Flynn Temple at the Center of Time
2. Encyclopaedia Judaica, Isidore Singer and Cyrus Alder, et al eds.New York: Fu
nk and
Wagnalls, 1906"Jerusalem, History, Under Ottoman Rule (1517±
1917) Suleiman The Magnificent And His Work".
3. Flavius Josephus, The Jewish War V, 184±189 [v. 1]. (Author), Betty Radice (Aut
hor),
E. Mary Smallwood (Editor), G. A. Williamson (Introduction, Translator) Penguin
Classics (February 7, 1984)
4. Dr. Asher S. Kaufman "Where the Ancient Temple of Jerusalem Stood; extant
'Foundation Stone' for the Ark of the Covenant Is Identified." Biblical Archaeolo
gy
Review, 9, no. 2, (1983): 40±58.
5. Ibid. Encyclopaedia Judaica , "Temple Mount"; Mishnah, Middot 2:1.
6. Ibid. Kaufman "Where the Ancient Temple of Jerusalem Stood, Extant 'Foundatio
n
Stone' for the Ark of the Covenant Is Identified.":p. 70±73.
7. Ibid. Kaufman "Where the Ancient Temple of Jerusalem Stood, Extant "Foundatio
n
Stone" for the Ark of the Covenant Is Identified." 179±183 & 70±73.
Chapter Ten: Experimentum Crucis
When Old Testament texts were translated into English, the complex analogy, meta
phor, and symbolism of the Hebrew language was sometimes lost. The ancient Hebre
w sages understood that the divine hand had left certain knowledge obscured. Rev
ealing prophecy, especially, was reserved for future men and kingdoms, as God hi
mself set the times and seasons. Newton believed that his understanding of the n
atural world had been granted in this context, and that his scientific accomplis
hments were manifest by the providence of God. The Jewish mystical works from an
tiquity inspired him to seek scientific truth that upheld and verified scripture
,
heimpelling him
scientific tothe
and focus his analytical
spiritual realms. and powerful intellect equally between t
Newton's theory of the properties of light, Optics (1704), contains many sy
the foremost Jewish mystical work on the same subject, the Book of Light or the
Zohar. It explains that creation emanated from the stone set in the temple moun
t of Jerusalem, and that the point at which it dwells is the center of the unive
rse. It also focuses on universality of the temple of Jerusalem and more importa
ntly, its link between dimensions.
Newton began researching the Zohar and other books of Judaic mystical thought in
the 1670s, twenty years before he developed his Corpuscular Theory of Light, wh
ich explained that light was transmitted by particles, through experiments he pe
rformed at Cambridge. As a fundamental text of Jewish mysticism, Newton read the
Zohar from cover to cover. In the Jewish Book of Light, the rainbow is linked w
ith the foundation
ndation stone
stone is the and
ªEben Noah's covenant
Shetiyahº with
(stone of God. forth)1
drawing The Hebrew
andword for the fouthe
is considered
hidden source of the water of life from which the world drinks.
When the Holy One, blessed be He, was about to create the world, He detached one
precious stone from underneath His throne of glory and plunged it into the abys
s; one end of it remained fastened therein, while the other end stood out above.
Out of the latter the world started, spreading itself to the right and left and
into all directions.2¼This alludes to the foundation stone, which is the central
point
8/9/2019 of the universe and on which stands
259100887 theTemple
David Flynn Holyatof
the Holies.3
Center of Time
In the Talmud, the ancient Jewish sages explained that this stone was called she
tiyah, which in Hebrew also means ªdrinking,º because it is hidden the source of all
the springs and fountains from which the world drinks its water.4 This was base
d on the belief that the world was created from the stone located in the Holy of
Holies of the Temple in Jerusalem, thus forming the center of the world. It goe
s on to say that the ªeben shetiyyah,º on which the Ineffable Name of God is inscrib
ed, serves as a capstone that seals the waters of the abyss and prevents them fr
om welling up and overwhelming the world.5 These concepts are based on several t
exts from the Old Testament. Because the Word of God produced the universe, the ªf
oundationº of His creation was both a symbol of the Word and the stone underlying
the temple. Scripture uses the phrases, ªthe Word of Godº and ªthe foundation stoneº to
signify Jesus Christ (Isaiah 28:16, John 1: 1±3,14).6 The Bible also identifies th
e Word of God as the source for all ªliving waters.º7
The progression of creation in Genesis describes, first, darkness over water; se
cond, the creation of light; and third, the separation of the waters of the worl
d from the waters of heaven. The Zohar explains that the water of heaven and the
throne of God are of the same essence:
The three primary

mentioned before,colours
are alland
onethe one compounded
symbol, of them,
and they all (the rainbow)
show themselves which
in the we
cloud
. ªAnd above the firmament that was over their heads was the likeness of a throne,
as the appearance of a sapphire stone.º This alludes to the ªfoundation stone,º which
is the central point of the universe and on which stands the Holy of Holies.8
Exodus 24:10 also describes the same firmament as blue and transparent, as ªthey s
aw the God of Israel: and [there was] under his feet as it were a paved work of
a sapphire, and as it were the body of heaven in its clearness.º9
In both the Zohar and biblical texts, the word used for sapphire is cephar, mean
ing ªto score
ately.º10 with a mark,º
A ªcepharº ªnumber,º
is also ªcount,º the
used throughout ªreckon,º ªdeclare,º
Bible to representªwrite,º oraªto
a book or cou
scroll
as were the books of Law given to Moses. The pavement in Exodus 24:10 is ªlibnaº in
Hebrew, meaning ªwhiteness or transparency.º11 This idea of transparency is reinforc
ed further by the description of the sapphire, ªas it were the body of heaven in i
ts clearness.º12
Metaphorically, in the same way the sapphire pavementÐor firmamentÐof heaven is the
source for rain and presents light through it in colors of the rainbow, the foun
dation stone, in the view of the ancient sages, should divide light. As the sun'
s light from heaven is transmitted through the sky, heaven is transmitted to the
temple on Earth through the foundation stone. In the Zohar, this stone is akin
to a dimensional doorway. Newton also understood this, since the ancient Hebrew
symbol for door was also the fourth letter in their alphabet, dalet, which was i
n the shape of a triangle.
This is the shape of the prism; metaphorically, the sapphire stone is associated
with the fourth day of creation when the dry land of Earth was formed. Newton c
alled his use of a prism in separating light an, ªexperimentum crucisº (crucial expe
riment) proving that the prism was not ªcoloringº the light, but separating it. Newt
on described his process for dividing the constituent colors from the light of t
he sun in a letter to the publisher of Royal Society of London for the Improveme
nt of
8/9/2019 Natural Knowledge, February 6, David
259100887 1671:Flynn Temple at the Center of Time
SIR,
To perform my late promise to you, I shall without further ceremony acquaint you
, that in the beginning of the Year 1666 (at which time I applied my self to the
grinding of Optick glasses of other figures than Spherical,) I procured me a Tr
iangular glass-Prisme, to try therewith the celebrated Phænomena of Colours. And i
n order thereto having darkened my chamber, and made a small hole in my window-s
huts, to let in a convenient quantity of the Sun's light, I placed my Prisme at
his entrance, that it might be thereby refracted to the opposite wall.13
For Newton, the use of a triangular prism in his ªcrucial experimentº was a realizat
ion of supernal with the ordinary, the spiritual dimension manifesting in the te
rrestrial.
Knowing the literal Hebrew meaning of the foundation stone as ªa number or
rmulaº and ªa book,º i.e. scripture itself, Newton was compelled to understand its pro
perties. For Newton, the stamp of God 's authorship was evident in both the materia
l creation and the words written in the Bible. Both reflected the same divine in
telligence. It should come as no surprise that the sacred number of the prisca s
apienta, 2,520, appears in the physics of light through water. This phenomenon i
s best described in the biblical account of the rainbow, a symbol of God's covenan
t with Noah:
I do set my bow in the cloud. And it shall be for a token of a covenant between
me and the earth: And it shall come to pass, when I bring a cloud over the earth
, that the bow shall be seen in the cloud: And I will remember my covenant, whic
h is between me and you and every living creature of all flesh; and the waters s
hall no more become a flood to destroy all flesh.14
The Hebrew word qesheth, meaning to bend or a bow, is used for the covenant of t
he rainbow in this passage. As a covenant, the rainbow is analogous in meaning t
o the word arcas,
translations a bow also
of Genesis. used for
Although the Arkwas
Aristotle of the
theearliest
Covenantto
ofdevote
Moses in Latins
serious
tudy to the rainbow, his mistaken explanation misled thinkers for centuries. New
ton was the first to correctly describe the phenomena in Optics.
Fig. 33. Author's rendition of figures from Isaac Newton 's Optics, book I. Dover Publ
ications Mineola, NY 1952 page 33.
A rainbow is caused by the refraction and reflection of the rays of the sun thro
ugh raindrops. Light is refracted as it enters the sphere of the raindrop, is re
flected from the drop's opposite side, and is again refracted as it leaves the dro
p and passes to the observer 's eye. A rainbow will reflect back towards a viewer o
nly
for at a certain
water angle.
is about This is or
49 degrees, known as times
seven the ªcritical
seven.15 angle
Lightofthat
reflection,º
travels atwhich,
an a
ngle of incidence more than 49 degrees will not leave a droplet of water; howeve
r, light with angles less than 49 degrees will leave the water. This is why rain
bows do not appear if the sun is too high in the sky. This critical reflection a
ngle is based on 360 and 7.
2,520 / 49 = 51.428571
51.428571 x 7 = 360
360 x 7 = 2,520
---------------------------- 259100887 David Flynn Temple at the Center of Time
8/9/2019
51.428571 x 49 = 2,520.
The reflection of this equation is:
2,520 / 49 = 51.428571
The smallest number that can be expressed as product of two reversible numbers i
n two different ways is 2,520:
2520 = 120 x 021 = 210 x 012
and
12 x 21 x 10 = 2520
Mathematically, 2,520 possesses a mirror-like quality. These same numbers are fo

und in the seventh day of 360-degree revolutions of the Earth when God rested fr
om His creation, a similar metaphor existing in the name Noah. Noah is also the
etymological root of the words ªnavy,º ªnavigation,º and the Greek naus, the holy place
of the temple of Jerusalem.16 The physics of light and water agree with the arit
hmetic of the circling of Jericho, the writing on the wall of Daniel, and the Sa
cred Cubit.
NOTES
1. Talmud (Yoma 53b). Translated by Michael L. Rodkinson. New York: New

Talmud Pub. Co.1903.
2. Zohar II, 1867, p. 222; III, p. 131. Pritzker 1 Edition, Daniel C. Matt (Tran
slator)
Stanford University Press; 2003
3. Ibid. Zohar. Soncino Zohar, Bereshith, Section 1, Page 71b
4. Ibid. Zohar II, 1867, p. 222; III, p. 131. Yerushalmi, Pesahim 4:1; Ta'anit 1
:6.
5. Ibid. Talmud (Bavli, Sanhedrin 26b.) Psalms 1:3. J. Caro, Shulkhan Arukh: Ora
h Haim
551:8.
6.
7. Isaiah 28:16,
Jeremiah 17:13John 1: 1±3,14
Zechariah 14: KJV
8 & .
Revelation 7: 17 KJV .
8. Ibid. Zohar, Soncino, Bereshith, Section 1, Page 71b.
9. Exodus 24:10 KJV
10. Strong's Hebrew Dictionary # 5608Strongs Exhaustive Concordance of the Bible.
AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Falls, Ia. .
11. Ibid. Strong's Hebrew Dictionary # 3840.
12. Ibid. Strong's Hebrew Dictionary # 2891.
13. Isaac Newton, A Letter containing his New Theory about Light and
Colors': Philosophical Transactions of the Royal Society No.80, published 19 Feb.
1671 / 72. facsimile reproduction in Cohen, I. B., and Schofield, R. E., Isaac New
ton's
Papers and Letters in Natural Philosophy, 2nd ed., Cambridge, Mass., and London, 1
1978, pp.
14. Genesis 47±59.KJV
9:13±15
15. Henry Semat, Ph.D. Fundamentals of Physics. Rinehart & Company, Inc.
Publishers. New York. 1945. pg. 447.
16. Ibid. Strong's Hebrew Dictionary #s 5116 through 5118.
Chapter Eleven: The City of Light
In the Bourrienne Memoirs, there is an account of Napoleon's conversation on rel

igion with the savants on board l' Orient when bound for Egypt; how, after exhau
sting their armory of atheistical arguments, he pointed to the starry sky and sa
id: ªVery ingenious, Messieurs; but who made all that?º
Ð John Holland Rose, The Life of Napoleon I
Napoleon Bonaparte began his conquest of Palestine in 1798, with and attack
ty of Acre. Even before moving his troops north from Egypt, he had already prepa
red a proclamation making Palestine an independent Jewish state. With the captur
e of the Acre, Napoleon planned to reinforce his troops with supplies. He envisi
oned a triumphal entry into Jerusalem after Acre was secured, at which time he w
ould issue his proclamation. Napoleon had realized early in his conquest of Euro
pe that attending to the religious ideals of his enemies and his willing subject
s was key to his success. As a military and political strategist, Napoleon had f
ew equals. His design for governing the nations was shrewd and in some cases, op
portunistic. Several years after the battle of Acre, Napoleon wrote,
My policy consists in governing men as the greatest number wish to be governed.
That, I think, is the way of recognizing the sovereignty of the people. By becom
ing a Catholic I have ended the Vendeau War; by becoming a Moslem I gained a foo
ting in Egypt; by becoming Ultramontane I won over public opinion in Italy. If I
governed Jews, I would rebuild the temple of Solomon.1
Napoleon had previously encountered the prophecies of the Old Testament in the J
ewish community of Malta that he liberated under French law in 1798. For hundred
sJews
of years, the Knights
by enslaving them Hospitalier of Saint
and preventing John of One
open worship. Jerusalem had oppressed
of Napoleon the
's first acts
after banishing the Knights was to allow the Jews to build a synagogue, and the
community of Jews on Malta welcomed Napoleon as a conqueror equal to Cyrus the G
reat. They believed that their liberation by a ªking of the Northº was fulfillment o
f the prophecy in Daniel 11:
He shall enter also into the glorious land, and many [countries] shall be overth
rown: but these shall escape out of his hand, [even] Edom, and Moab, and the chi
ef of the children of Ammon. He shall stretch forth his hand also upon the count
ries: and the land of Egypt shall not escape. He shall have power over the treas
ures of gold and of silver, and over all the precious things of Egypt: and the L
ibyans and the Ethiopians [shall be] at his steps.
The king of the north will come storming against the king of the south with char
iots, cavalry and many ships. The king of the north will overrun land after land,
sweeping over them like a flood¼Amongst them the fairest of all lands, and tens o
f thousands will fall victims. Yet all these lands (including Edom and Moab and t
he remnant of the Ammonites) will survive the attack. The king of the north will
reach
8/9/2019 out to land after land,259100887
and EgyptDavidwill not escape.
Flynn Temple at the CenterHe will gain control of
of Time
her hidden stores of gold, silver and all of her treasures; Libyans and Cushites
will follow in his train. Then rumors from east and north will alarm him, and h
e will depart in a rage to destroy and to exterminate many. He will pitch his ro
yal pavilion between the sea and the holy hill, [Jerusalem's temple mount] the fai
rest of all hills, and he will meet his end with no one to help him2 [emphasis a
dded].
The Jewish community in Malta conferred this knowledge to Napoleon during his ne
gotiations with them, and the spectacular naval force of 400 ships and 25,000 tr
oops, cavalry, and artillery confirmed their belief that Napoleon was the conque
ror of Daniel 11:40. Even before his invasion of Palestine, Napoleon wrote the f
ollowing statement to the Moslems after quelling an insurrection at Cairo in 179
8:
Sherifs,
at ulamas,
destiny itselfpreachers
guides allinmythe mosques¼Is there
operations?¼Let theapeople
man soknow
blind as not
that, fromtothe
seecre
th
ation of the world, it is written that after destroying the enemies of Islam and
beating down the cross, I was to come from the confines of the Occident to acco
mplish my appointed task. Show the people that in more than twenty passages of t
he holy Qur'an, what has happened has been foretold, and what shall happen has b
een explained.¼the day will come when all men shall see beyond all doubt that I am
guided by orders from above and that all human efforts avail naught against me.
Blessed are they who, in good faith, are the first to choose my side.3
On
f athe first
Jewish day of
state of Passover,
Palestine.April 20,22,
On May 1799, Napoleon
1799, issued
the Paris his proclamation
newspaper, Moniteur Uno
iversel, announced:
Bonaparte has published a proclamation in which he invites all the Jews of Asia
and Africa to gather under his flag in order to re-establish the ancient Jerusal
em. He has already given arms to a great number, and their battalions threaten A
leppo.4
Although the proclamation did not come to fruition, it increased a drive for Jew
s worldwide to pursue a sovereign state in Israel. Napoleon 's ideas were also embr
aced by many who viewed them as a fulfillment of ancient prophecy, even some bel
onging to the Protestant Church of England.
Letter
8/9/2019 to the Jewish Nation from the David
259100887 French
FlynnCommander-in-Chief Buonaparte
(translated from the Original, 1799)
General Headquarters, Jerusalem 1st Floreal, April 20, 1799,

in the year of 7 of the French Republic
BUONAPARTE, COMMANDER-IN-CHIEF OF THE ARMIES OF THE FRENCH REPUBLIC

IN AFRICA AND ASIA, TO THE RIGHTFUL HEIRS OF PALESTINE.
Israelites, unique nation, whom, in thousands of years, lust of conquest and tyr
anny have been able to be deprived of their ancestral lands, but not of name and
national existence!
Attentive and impartial observers of the destinies of nations, even though not e
ndowed with the gifts of seers like Isaiah and Joel, have long since also felt w
hat these, with beautiful and uplifting faith, have foretold when they saw the a
pproaching destruction of their kingdom and fatherland: And the ransomed of the
Lord shall return, and come to Zion with songs and everlasting joy upon their he
ads; they shall obtain joy and gladness and sorrow and sighing shall flee away.
Arise then, with gladness, ye exiled! A war unexampled In the annals of history,
waged in self-defense by a nation whose hereditary lands were regarded by its e
nemies as plunder to be divided, arbitrarily and at their convenience, by a stro
ke of the pen of Cabinets, avenges its own shame and the shame of the remotest n
ations, long forgotten under the yoke of slavery, and also, the almost two-thous
and-year-old ignominy put upon you; and, while time and circumstances would seem
to be least favourable to a restatement of your claims or even to their express
ion ,and indeed to be compelling their complete abandonment, it offers to you at
this very time, and contrary to all expectations, Israel's patrimony!
The young army with which Providence has sent me hither, let by justice and acco
mpanied by victory, has made Jerusalem my headquarters and will, within a few da
ys, transfer them to Damascus, a proximity which is no longer terrifying to Davi
d's city.
Rightful heirs of Palestine!
The great nation which does not trade in men and countries as did those which so
ld your ancestors unto all people2 herewith calls on you not indeed to conquer y
our patrimony; nay, only to take over that which has been conquered and, with th
at nation's warranty and support, to remain master of it to maintain it against
all comers.
Arise! Show that the former overwhelming might of your oppressors has but repres
sed the courage of the descendants of those heroes who alliance of brothers woul
d have done honour even to Sparta and Rome3 but that the two thousand years of t
reatment as slaves have not succeeded in stifling it.
9Hasten! Now is the moment, which may not return for thousands of years, to clai
m the restoration of civic rights among the population of the universe which had
been shamefully withheld from you for thousands of years, your political existe
nce as a nation among the nations, and the unlimited natural right to worship Je
hovah in accordance with your faith, publicly and most probably forever.5
The map in Figure 34 displays the Roman age of Paris, the city center can be see
n at the northwest point of the Île de la Cité (Island of the City) in the Seine Riv
er. Paris was named after the Paris, a Celtic people who settled on this central
island in the 3rd century BC. The city later spread outward from this point alo
ng the banks of the Seine River.
Fig. 34. Author's image based on Anville, Jean-Baptiste Bourguignon d' (1697±17), Wi
kimedia Commons, ªPlan de Paris Lutece2,º http://commons.wikimedia.org/wiki/Image:Pl
an_de_Paris_Lutece2_BNF07710745.png.
This island is considered the birthplace of Paris and was the site of the c
ttlements. It was home to the French Kings from AD 400 to AD 1300. The royal pal
ace
ine and parliament
extended werehistorical
from this located oncenter
the western side
of Paris toof
thethe island.
temple A measuring
mount shows thel
distance in nautical miles, 1,799.
The terminus of this line is fixed on the ª0º point marker set in the pavement facin
g the entrance of the Cathedral of Notre Dame. This is the point in which all di
stances of French cities are measured from Paris.6
Fig.
8/9/2019 36. Courtesy of NASA World Wind David Flynn Temple at the Center of Time
259100887
The date of the proclamations of Israel's independence by Napoleon, 1799, d

priscia sapientia with respect to 2,520. It fits the mathematical harmony seen
in the relationships of the earth with the moon as well.
2,159 moon (2160)

- 1,799
= 360 circle
1,799
- 1260 (half 2,520)
= 539, the year of the fall of Babylon
1799 x 3
+ 2,520
= 7,917, Earth's mean diameter
Napoleon may have realized that his ambitions for Palestine, though not without
prophetic significance, were premature in the timeline of God. Although he may e
ven have anticipated the prediction that the King of the North would meet with d
efeat ªbetween the sea and the holy hillº in his failure to take Acre, Napoleon was
still resolute in his plan to create a Jewish state. In February 1807, through N
apoleon's aid, the ancient Sanhedrin was opened.7 This judicial body had not been
in existence since the destruction of Jerusalem in AD 70. The purpose was to set
into
hin motionHowever,
Europe. the eventual
thereframework
were someof a Jewish
scholars ofState with Napoleon
the ancient 's that
prophets aid from wit
saw f
olly in this venture. The former minister of the interior, Count Chaptal, wrote
in his memoir, Souvenirs, that he witnessed an argument at a dinner he was atten
ding with Napoleon, Cardinal Joseph Fesch, and the Archbishop of Lyons. The Card
inal was also Napoleon's maternal uncle.
At the time that Napoleon had brought together the Jews for the Sanhédrin in Paris
, I attended one day at his dinner where I was witness to an astounding exchange
. Cardinal Fesch rushed into the room with a very worried air about him that str
uck the Emperor. ªWhat is the matter?º he said. ªWhat I have is easy to understand,º sa
d the Cardinal. ªAnd why?º retorted the Emperor. ªDo you not know,º answered the Cardin
l,
asªthat the Scriptures
constituting foretell
a nation?º I andthe
theend of the
guests world
were when the
inclined Jews are
to laugh; Butrecognized
the Emper
or changed tone and he seemed worried. He rose from the table, went into his stu
dy with the Cardinal, where he remained conversing for over an hour. The next da
y the Sanhédrin was dissolved.8
Despites Napoleon's failings in the campaign of the Holy Land in the 18th century,
many scientists and archaeologists were able to gain access to the region. In 1
798, the French founded Institut de l'Égypte in Cairo. A year later, the French Ar
my engineer Captain Pierre-François Bouchard discovered the Rosetta Stone, providi
ng the means by which historians could decode Egyptian hieroglyphs. When Egypt f
ell to the British in 1801, the Stone was brought to England. Its translation by
Jean-François
aohs Champollion
with the hope inspired
of gathering archaeologists
the secrets to explore
of antiquity.9 Thethe land of
greatest the Phar
mystery
of Egypt, and the most inviting to the European intellects of the new 19th centu
ry was the Great Pyramid of Giza.
The Great Pyramid
In 1721,
8/9/2019 the researcher Nicolas Shaw David
259100887 explored and at
Flynn Temple measured the
the Center of Great Pyramid of
Time
Giza. He discovered that the granite coffer, the only furnishing in the pyramid,
equaled the exact volume of the Ark of the Covenant. This volume was also one-f
iftieth the capacity of the Molten Sea of Solomon 's temple. The chamber in which t
he coffer rested was equal to the full volume of the Molten Sea. Both the Ark of
the Covenant and the granite coffer of the Great Pyramid were equal to four Bri
tish quarters, the established standard for grain in England.10 These two object
s additionally furnished the measures of capacity of the earliest Greek and Hebr
ew nations. The word ªcofferº is etymologically based on the Hebrew word for the ªmerc
y seatº of the Ark of the Covenant, kophereth from kopher meaning ªto cover, pardon
or make atonement.º11
According to Jewish scholars, the Exodus of Israel from Egypt was the most
stations of God's power. It forms the core of the Old Testament narrative and is c
entral to the spiritual and religious identity of the Jews. Fixing the exact date
of the Exodus has been the topic of speculation for historians and theologians
for centuries. However, the Bible assigns the year of Israel 's release from Egypti
an slavery backwards from the year of the building of the Temple of Solomon:
And it came to pass in the four hundred and eightieth year after the children of
Israel were come out of the land of Egypt, in the fourth year of Solomon's reig
n over Israel, in the month Zif, which [is] the second month, that he began to b
uild the house of the LORD.12
The year Solomon began building the temple was 961 BC, according to the great ma
jority of biblical scholars; delving one level deeper would place the date of th
e Exodus at 1,441 BC, or 480 years prior. As units of length, these numbers have
an interesting relationship as well. Four hundred and eighty yards is also 1,44
1 feet. No conversion of modern lengths that are relevant to the timing of the E
xodus exist between the numbers 1,441 and 480, except in inches to yards. The Bi
ble seems to indicate what unit of measurement to use. The distance between the
northeast corner of the Great Pyramid and the Temple of Jerusalem is 480,000 yar
ds. This relates to the same number in years between the Exodus and the building
of Solomon's temple, 480 multiplied by 100, which converts to 1,444,100 feet.
The multiple for both numbers seems at first to be an anomaly, yet once again th
e time-distance correlation of the temple remains, despite the decimal place inc
ongruity. The year of the Exodus and the year of the temple's construction correlat
e to the distances between the Great Pyramid and the temple of Jerusalem. The sl
ope of the sides of the pyramid is 51°50', which converts to 51.836275. Twice this
number is 103.672557 or pi times 33.
NOTES
1. John. Holland Rose, The Personality of Napoleon, pg.16. G. P. Putnams Sons, Lo

ndon
UK 1912
2. Daniel 11:41±43 KJV
3. John Holland Rose, The Life of Napoleon I, trans. A.S. Kline, (Volumes, 1 and
2)
G. Bell and Sons, London UK. 2006..
4. Simon
8/9/2019 Schwarzfuchs, ªNapoleon, TheDavid
259100887 Jews,
Flynnand the
Temple Sanhedrinº
at the Pg. 24. Oxford
Center of Time
University Press, USA; New Ed edition, 1984.
5. Ben Weider Napoleonic Scholarship: The Journal of the The International Napole
onic
Society, ,Vol.1, No. 2, (1998).
6. Paris ª0º point coordinates: 48.85341° N 2.34880° E.
7.Isidore Singer and Cyrus Alder, et al eds. The Jewish Encyclopedia (New York:
Funk
and Wagnalls, 1906).
8. Ibid. John Holland Rose, The Personality of Napoleon, pg. 243
9. Don Cameron Allen, "The Predecessors of Champollion", Proceedings of the
American Philosophical Society, Vol. 144, no. 5. (1960), 527±547.
10. Joseph A. Seiss, The Great Pyramid: A miracle in stone, rev. ed (1877; repr.
, New
York: Steiner books, 1989), Pg 167.
11. James St
rong Exhaustive Concordance of the Bible. AMG Publishers edition,
World Bible Publishers, Inc. 1986 Iowa Falls, Ia. Hebrew dictionary # 3727 & 3722.
12. 1Kings 6:1 KJV
Chapter Twelve: British Sacred Measurement
The establishment of the statute mile in England was one of the most important,
yet often unrecognized factors in its ascension to an Empire. Its establishment
by Queen Elizabeth I in 1592 was part of a recovery of ancient measurement stand
ards that enabled Britain to build strength through its navy.1
When Elizabeth became Queen in 1558, religious strife, a huge government debt, a
nd failures in the war with France had brought England's fortunes to low ebb. At h
er death in 1603, England had passed through on of the greatest periods in histo
ryÐa 45-year period that produced Shakespeare, Francis Bacon, Walter Raleigh, Fran
ces Drake, and many other notable British figures; it was a period that saw Engl
and,
reditunited as a nation, become
these advancements a first-rate
to Elizabeth worldskill
's political powerand
in cunning.
Europe. Historians c
However, none
of her designs for Britain would have manifested without the power the skill of
her navy. This was the direct result of the advancements made in the science of
navigation. The calibration of correct distance of the globe enabled Britain to
dominate the seas for nearly 200 years.
Queen Elizabeth did not focus on the improvement of navigational science purely
through divine providence, but with mathematical inspiration and tutoring from o
ne of the most influential occult philosophers of the 16th century, Dr. John Dee
.
Dee was born in London in, July 13, 1527. His published texts included studies o
f mathematics, Hebrew mysticism, and Kabbalah, alchemy, hermeticism, and ancient
languages. John Dee was the first to translate the Elements into English. The E
lements, a work
owledge of of the
its time, Greek300
around mathematician
BC, and is Euclid, combined
still used in theall the geometric
modern kn
teaching of
mathematics. Dee knew more about the dimensions of the Earth than any man in Que
en Elizabeth's court. He became the leading geographical adviser to the Queen and
was a strong force behind the concept of a British Empire. Dee believed that mar
itime dominance was the key to England's control of Spain and ultimate growth as a
nation. With advice and direction from Dee, Queen Elizabeth gave increased powe
rs to Trinity House, a guild created in 1514 for the piloting of ships and the r
egulating of British navigation. Dee published General and Rare Memorials pertay
ning to the Perfect Arte of Navigation in 1577, which emphasized Britain's need fo
r advancements
8/9/2019 of accurate navigation. HeFlynn
259100887 David believed
Temple atthat such
the Center advancements would
of Time
enable the British navy to establish the country as a dominant world power. Thes
e changes were implemented through Dee's influence with the Queen and were so succ
essful that in 1580, Dee presented Brytanici Imperij Limites (The Limits of the
British Empire), to the Queen and her ministers. This was an assessment of the p
rogress made by the navy, and outlined Queen Elizabeth's power over most of the
oceans and great expanses of territory in the northern hemisphere.
Both these works followed his book, Propaedeumata Aphoristica de praestanti
naturae virtutibus (Aphoristic Introduction to certain especially important vir
tues of nature), which was published in 1568. It was one of the first that he'd
dedicated to Queen Elizabeth that covered the knowledge of the ancients amassed
through his collection of over 4,000 books from his personal library at his hous
e in Mortlake. It was the largest library in Britain and became famous as a popu
lar center for learning outside of universities.
Although Elizabeth was already superiorly educated, having learned from tutors s
uch as William Grindal and Roger Ascham, Dee was obliged to teach the Queen the
mathematical concepts of Propaedeumata and his earlier work, Monas Hieroglyphia
(The One Sacred Writing), a text that explored the origin of knowledge that was
published in 1564. The subject of these books went beyond the numerical skills o
f the time, and contained ancient concepts of Earth 's dimension that Dee had gaine
d through association with one of the greatest cartographers in history, Gerard
Mercator.
Mercator, the great Flemish cartographer was born on March 5, 1512, was the firs
t to use the term ªatlasº for a album of maps. He had amassed various navigational t
exts that hadthat
his travels beenwere
newly translated
not availableinto Latin. He also collected apparatus from
in England.
Dee met Mercator in 1548 while a student at Louvain University. They worked clos
ely for three years, and along with developing a close friendship, they produced
superior methods for navigating the seas. Dee actually dedicated Propaedeumata
Aphoristica to Mercator. Such was the friendship between the two that Dee wrote:
It was the custom of our mutual friendship and intimacy that, during three whole
years, neither of us lacked the other's presence for as much as three whole day
s; and such was the eagerness of both for learning and philosophizing that, afte
r we had come together, we scarcely left off the investigation of difficult and
useful problems for three minutes of an hour.2
Dee's gratitude towards Mercator for helping him publish his first works compelled
him to return the favor:
It remains now for me to beg you earnestly to entrust to the public studies of m
en¼ your own remarkable discoveries both in that excellent branch of philosophy wh
ich is called physics and also in geometry and geography; for thus, certainly, y
ou will greatly enlarge the Republic of letters with you most useful and fresh i
nventions.3
John
eth; Dee wasalso
he was not only the royal
her personal cartographer
astrologer. Dee and
was naval authority
considered the to Queen
most Elizab
adept myst
ic in Europe in his day and is still revered by occultists in modern times. His
work in alchemy and mysticism was borne out of the ancient manuscripts that he h
ad in his extensive library. Most of which were not available in Latin or Englis
h anywhere in the world. Through his tutorial influences, Elizabeth learned of t
he sacred mysteries of Pythagoras and the laws of his school.
The Greek Pythagorean College viewed the universe in relationship to pure geomet
ry and number. These ideas were similar to those of the mystery schools of Egypt
, according to Plato and his Dialogues, the five tenets of Pythagoras were:
That at its deepest level, reality is mathematical in nature,
That philosophy can be used for spiritual perfection,
That the soul can rise to union with the divine,
That certain symbols have mystical significance,
All members of the order should observe strict loyalty and secrecy.4
According to Dee, these beliefs had been retained throughout history within ritu
al and symbol. The ancient science of reckoning time, movement, and location on
the Earth were linked to the mystery schools of Egypt. Geometry, literally the ªme
asure of the earthº remained foremost in the symbolic transfer of scared knowledge
in ancient Greek thought as well. Like Pythagoras, Dee believed that everything
was composed of number. In this regard, he combined the high Kabbalistic tenet
that God spoke numbers to create the universe. Conversely, he reasoned that man
could
Dee exercise
also divine
produced one power
of thethrough mathematics.5
most influential occult works in modern history, Li
ber Loagaeth, or ªBook of Speech from God.º This was his account of an angelic langu
age that he termed ªAngelical,º supposedly used by God to form the universe. Dee lear
ned the language and wrote it down in personal journals that were left unpublish
ed at his death.6 The term ªEnochianº was later assigned to this language by occulti
sts observing Dee's belief that the antediluvian patriarch Enoch was the last mort
al to posses the language. The form of the Liber Loageeth was based on the numbe
r seven. In it, Dee produced Angelic ªletter tablesº of 49 x 49 squares.7 This delib
erate use of seven in the Angelic system was consistent with the geometric theol
ogical works of Dee, especially in his calculations of the dimensions of the Ear
th and the formulation of the statute mile.
The Bible records that Enoch had walked with God and was later translated into h
eaven. The pseudopigraphic
coded knowledge book of Enoch
that Enoch received whilegives a detailed
in the account,
company of visions,
the host of God,and
i.e
. the Tzaboath (Hosts of the oath).8 This work is quoted in the in the letter of
Jude 14:15 in the New Testament.
Occult mystics like Dee referred to themselves as ªinitiatesº of the ancient science
s. As mentioned in chapter one, the Hebrew name Enoch meant ªinitiated,º ªexperienced,º
or ªto dedicate.º9 Dee also knew the significance of the name Enoch as the basis of
the word Chanukah, the Jewish feast of initiation or dedication of the temple of
Jerusalem. The name Enoch, literally pronounced (Chanuk), contains mystical geo
metry. Its Hebrew letters, (cheth, nun, vav and koph,) equal one hundred and six
ty four. This number corresponds to the actual year 164 BC of the origin of Chanu
k-ah, the ªFeast of Dedication.º
Chanuka was instituted by Judas Maccabeus and his brothers in 164 BC to cel
altar of theEpiphanes
r Antiochus temple athad
Jerusalem.
profanedThree years earlier
the temple in 167
by entering theBC,
Holythe
ofSyrian
Holiesrule
and
sacrificing a pig on the altar in the manner of the words of Daniel and later,
Christ, ªsetting up abominations that make desolateº in the holy place of the temple
.
Enoch was the seventh from Adam from the line of Seth and lived for 365 years. T
hese numbers and the date of the first Chanuka, 164 BC, work together mathematic
ally to represent both the circle and the Earth 's solar year.
164 x 7 = 1,147 ( À x 356.25)
The name
8/9/2019 Jerusalem has the sum259100887
of itsDavid
letters at 1,146
Flynn Temple (365ofxTime
at the Center À).
The second temple of Jerusalem, as dedicated (Chanuk) to God, was of central imp
ortance to the geometry of dimension. The Feast of Dedication was the high point
in the struggle between the Maccabees and Antiochus Epiphanes, a figure distinc
t as a prototype of the future Antichrist. In Newton's investigation of the time-b
ased prophecies of Daniel and John, the culminating event was the reinstitution
of the future third temple of Jerusalem. There, according to Newton, the prophet
ic events of past, present, and future were connected. These prophecies initiate
d from the temple in location and in time. In the book of Daniel, the last 2,520
days before the return of the Messiah would be initiated through the treaty rei
nstating temple sacrifice in Jerusalem. This treaty would be broken in its midst
1,260 days later by the interruption of the sacrifice and the setting up the ªabo
mination that makes desolateº by the Antichrist.10
Christ's description concerning this future event in Mathew 24 was around 1
e event of Chanuka. He was referring to a future person, similar in manner to An
tiochus, but whose identity was clarified in the Revelation of John and the lett
ers of St. Paul. When the Romans besieged Jerusalem in AD 70, the general Titus
actually tried to save the temple. Additionally, no profanation of its interior
of precincts occurred in the time prior to this destruction according to the his
torical accounts.11
The prophecies of Daniel 11 lead through history from Persia through to Antiochu
s. After describing his acts towards the Jews and the Temple of Jerusalem, Danie
l's prophecy jumps to the time of the end. From this point, the type of Antiochu
s is retained symbolically as the ªlittle hornº from chapter 7, as ªthe king who will
come,º
all ofor the topics
these ªBeastºinmentioned in the Revelation of John. Newton focused intensely on
Observations.
Chanuka is Enochian in the etymological sense. The geometric and symbolic inform
ation given to Enoch was similar to the numeric prophecies of Daniel (based on t
he number 7). Within the books of Daniel and Enoch are examples of the long-soug
ht universal language of which the key to interpretation is the temple of Jerusa
lem. Obtaining this seven-based language was the main objective of John Dee. Howe
ver, it must be said that his means and goals were in contradiction to the Law o
f Moses, and more akin to the occult workings of the Babylonian sages.
The name Elizabeth actually plays part in the mathematical vision of John D
of her name is the Hebrew, Eli-shaba.12 This translates to ªGod of the oath.º Howeve
r, the word shaba means literally ªthe number seven.º13Shaba is the root for the Heb
rew shabat, the seventh day of rest. These words tie into the spectrum of the pu
re
to knowledge of navigation,
the Queen during Noah (rest), and the work that John Dee transmitted
her reign.
The significance of seven was connected to the highest power in creation (7 x 36
0) and therefore, the greatest oath was ªto seven oneselfº (to repeat a declaration
seven times). The sevenfold oath (Hebrew shibathaim)14 is found seven times in t
he Old Testament.15
The statute mile of Queen Elizabeth, 5,280 feet, can be calculated using pi and
the number 7:
3.14159265 x 7 x 7 x 7 x 7 x 7 = 52,800
or:
0.314159265 x 7 x 7 x 7 x 7 x 7 = 5,280.
It also seems based on permutations of the number seven:
7 x 360 = 2,520
360 / 25.20 = 14.2857142857¼
25.142857142857 x 2,520 = 63,360
63,360 / 12 feet = 5,280 fee
This means that it is probable that Dee formulated the statute mile believing th
e Sacred Cubit was equal to 25.1428 inches.
Nevertheless, this estimated value of the Sacred Cubit based on 7 was multiplied
by 2,520, which resulted in 5,280 feet. Because the ratio was maintained, the s
tatute mile is fundamentally valid in ªtime equals distanceº calculations. Because t
he statute mile is also related to pi, , it produces the correct dimensions of t
he Earth in the equation, 2,520 x À.. However, the full explanation of why it work
s is difficult to establish. It would require an exact history and record of the
communications between John Dee and Queen Elizabeth, as well as the mathematics
and ancient sources used to set the matter to rest. We can only draw conclusion
s from what is generally evident from history.
As for the supernatural phenomena of statue miles equaling years in which prophe
cy has been fulfilled, or distance in statute miles numerically embellishing scr
ipture, these would not exist except through God's Omnipresence, Omniscience, and
Omnipotence.
It is certain that the search for a geometric value of unity in nature was the p
reoccupation of nearly every intellect associated with Elizabeth's reign. The sear
ch the
nd alsoadjustments
continued afterwards, and by
in calibration Newton inherited
Queen the
Elizabeth works
with of he
which Dee, Mercator,
continued a
his
quest for the prisca sapientia.
Britain is alone in its work in the advancement of civilization and Western
un truly did not set on the Empire for a time, and the intellects that it produc
ed within its universities, 100 years from Elizabeth's reign, advanced science and
thought to levels left unchallenged to this day. It was there that enlightened
groups of natural philosophers remained centered while searching for the same ul
timate unity in number, whether it was hidden in the works of the Greeks or Egyp
tians, or coded in architecture of antiquity. However, a structure that encoded
the priscia sapientia over 6,000 years ago, still the most ancient work done to
help civilization understand the Earth, lay under their British feet at the Aveb
ury circle in Wiltshire England.
NOTES
1. Sir Charles Close: ªOld English Mileº: Geographical Journal: vol.76: pp.338±342.
1930 This is from ªAn Acte againste newe Buyldinges,º 35 Elizabeth I. Chapter 6,
1593 which forbade building within 3 miles of the gates of London, and included a
definition of this mile.
2. William Howard Sherman, The Politics of Reading and Writing in the English
Renaissance . Page 6. (Amherst publishers: University of Massachusetts, 1995).
3. Ibid.
4. Bullfinch's Mythology, The age of fable, Chapter 34, Pythagoras, Egyptian
deities, Oracles. Modern Library publishers. New York NY 1998
5. John Dee. Propaedeumata Aphoristica (1558 and 1568) Latin and English.
ed. and trans. by Wayne Shumaker (Berkeley: University of California Press, 1978)
6. Méric Casaubon. A True and Faithful Relation of What Passed for many Yeers
Between Dr. John Dee, (A Mathematician of Great Fame in Q. Eliz. and King
James their Reignes) and some spirits. (1659) repr. Published by Magickal Childe,
New York 1992.
7. Dr.
8/9/2019 John Dee Mysteriorum Liber Sextus
259100887 et Sanctus
David Flynn [Liber
Temple at the Loagaeth]
Center of Time Edited by J
oseph
H. Peterson. 1954 British Library MS Sloane 3189.
8 Isaiah 6:3 KJV.
9. James Strongs Exhaustive Concordance of the Bible. Hebrew dictionary # 2596.AM
G
Publishers edition, World Bible Publishers, Inc. Iowa Falls, IA 1986.
10. Dan 9:27 KJV
11. Flavius Josephus, War of the Jews. E. Mary Smallwood (Editor), G. A. William
son
(Introduction, Translator) Penguin Classics NY USA 1984
12. Ibid. Strong's Hebrew dictionary # 472.
13. Ibid Strong's Hebrew dictionary # 7650 & 7651.
15. E.W. Bullinger, Number in Scripture. Pg. 158 (Grand Rapids: Kregel Publicati
ons,
1967).
Chapter Thirteen : The Sacred Cubit Recorded in the Earth
Geometry primarily concerns the study of space. Of the geometric numbers used in
calculating dimension, two stand above all others. The greatest of these is pi,
or 3.14159265. Pi is a ratio based on the circle, a geometric shape. A circle i
s always a circle no matter what size or calibration is used in its measure. Bec
ause of this property, the value of pi is always the same. The second most impor
tant number, especially in regard to the geometry of antiquity, is the number 36
0. This is the system of ªdegreesº of a circle or division of the whole into logical
parts. It was known from the beginning of Sumer and Egypt, the first civilizati
ons. There is speculation that the number 360 was the count of days in one year
in Earth's primeval past and that during some world cataclysm, the year grew to
365 days. Both numbers are universally understood to relate to circles and time.
The Avebury
ucture CircleThe
in Europe. in Wiltshire England
extreme age of theis30-foot-deep
the largest earthwork
and oldestditch
megalithic strr
has left
esearchers unsure of the identity of its builders. Julius Caesar wrote of the Dr
uids, ostensibly connected to the knowledge of the constructers of Avebury Circl
e:
They also discuss and impart to their young many things concerning the heavenly
bodies and their movements, the size of the world and our earth, natural science
s, and the influence and power of the immortal gods.1
The historian Ammianus Marscellus also mentioned the superior metrology of the D
ruids, in the 4th century AD.
The Druids are men of penetrating and subtle spirit, and acquired the highest re
nown by their speculations, which were at once subtle and profound. Both Caesar
and Mela plainly intimate that they were conversant with most sublime speculatio
ns in geometry and in measuring the magnitude of the earth.2
The location of the Avebury Circle is quite amazing. It has been deliberately an
d precisely located over the latitude 51.428571428571, which exactly equals 360
divided by seven. If it is converted to minutes and seconds, it yields 51 degree
s, 25 minutes, 42 seconds. As seen in many numerically symbolic stories in the B
ible, the number 2,520 is represented in latitude of Avebury circle, i.e., 360 m
ultiplied by 7 equals 2,520. The diameter of the Avebury enclosure is 1,260 feet
or half of 2,520.3
These quantities have existed in the Avebury Circle for thousands of years;
Earth has rotated on the same axis, its latitude has remained constant on the g
lobe. They are a geometric representation of the same numbers encrypted in Danie
l's writing on the wall. The latitude of the Avebury Circle, was established with
such precision that it underscores the importance of `2,520' as key to the circle's in
tended message. Two thousand, five hundred and twenty, used in concert with three
hundred and sixty, the value of pi and the number seven, reveal many things.
7 x 360 = 2,520 x À = 7.916, the diameter of the Earth x À again, the circumference
of the Earth.
This value is also found in a more simple way:
7 x À x 360 = 7,916.
The angle of a line extending from the center of the Avebury Circle to Jerusalem's
temple mount lies 21.60 degrees south of true East. This azimuth represents the
common cubit of the Hebrews in inches, and is a fractal of the diameter of the
moon, 2,160. It is also the number of years of one zodiacal age in the precessio
n
f of
thethe equinox.
prisca Because
sapientia is 2,160 is also
presented 360 less
in Avebury 's than 2,520,
geomantic the entire system
arrangement. These onumbe
rs are inherently astronomical, representing precession and dimension of the Ear
th-moon system. All function together in our calibrations of years and ages.
The precision with which the builders set the location suggests that it was desi
gned to withstand the effects of time, up until our present age. All the geometr
y of the complex seems to indicate a certain point in the future. If this is ind
eed the case, there should be some key within the structure itself that explains
what time frame it indicates.
The numbers that appear redundantly in Avebury seem to be the most importan
essage, which
bury Circle are
and seven
the and thirty-three.
foundation stone on theThe distance
temple mountbetween the center
in Jerusalem of Aves
is 2,310
tatute miles.
77 x 33 ± 7 x 33 = 2,310
77 x 30 = 2,310
33 x 70 = 2,310
If 2,520 years are counted forward from the fall of Babylon in 539 BC, and the 3
3 years that Christ walked the Earth are subtracted, the year is AD 1948, the re
birth
8/9/2019 of Israel. 259100887 David Flynn Temple at the Center of Time
2,520 ± 33 ± 539 = 1948
In the Gregorian calendar, Babylon fell 7 x 77 years before the birth of Christ,
and 7 x 77 + 33 before the resurrection of Christ.
The numbers 70 and 33 correspond to significant years in Israel's history, and bot
h years are closely associated with the temple of Jerusalem.
Jesus Christ defined the temple as an architectural representation of himself:
What sign do you show to us, since you do these things? Jesus said to them, Dest
roy this temple, and in three days I will raise it up. Then the Jews said, This
temple was forty-six years being built, and do you raise it up in three days? Bu
t he spoke about the temple of his body. Then when he was raised from the dead,
His disciples recalled that he said this to them. (John 2: 19±22)
Jesus died and rose from the dead at 33 years old, which corresponds to AD 33 in
the Gregorian calendar. In this year the temple, represented by his resurrected
body was rebuilt. In AD 70 the Romans burned the temple of Jerusalem and levele
d it to the ground. The number 33 is written ªglº in Hebrew, pronounced ªgal.º This wor
is the
ng,º closestand
ªwheels,º Hebrew word identifying
ªcircle.º theour
Analogous to Avebury Circle,
pursuit of theand means a message
underlying ªround thi
of Aveb
, a closely related form of ªgal,º which is ªgal-ah,º means ªto reveal.º4
The appearance of 33 in chapter and verse of the Bible oftentimes addresses the
subject of knowledge within the text. This is seen in the books of Jeremiah, Job
, and Ephesians:
Call unto me, and I will answer thee, and shew thee great and mighty things, whi
ch thou knowest not. (Jeremiah 33:3)
My words
knowledge [shall(Job
clearly. be of] the uprightness of my heart: and my lips shall utter
33.3)
If not, hearken unto me: hold thy peace, and I shall teach thee wisdom. (Job
33.33)
How that by revelation he made known unto me the mystery; as I wrote afore in fe
w words. (Ephesians 3:3)
Christ's 33-year ministry was centered in Galilee meaning north of Jerusalem. Its
geographic configuration is in a circular depression, surrounded by mountains an
d hills, where the 33rd parallel crosses through its center. In the Gospel narra
tive, the northern extent of Jesus' ministry extended to the port city of Sidon in
Canaan situated exactly at 33 degrees, 33 minutes, 33 seconds north latitude.6
This pairing of 33 with resurrection from death is found throughout the Gospel. Jesu
s was crucified on Golgotha, from the same Hebrew root, gal. The city Capernaum on
the north coast of the Sea of Galilee was the center of Jesus' ministryÐits name
means ªvillage of compassionºÐand was the site of more miracles of Jesus than any othe
r town
8/9/2019 of Israel. Matthew explains that
259100887 DavidJesus began
Flynn Temple HisCenter
at the ministry
of Time in Capernuam in
order to fulfill Old Testament prophecy:
And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in th
e regions of Zebulun and Naphtali, that it might be fulfilled which was spoken b
y Isaiah the prophet, saying: ªThe land of Zebulun and the land of Naphtali, the w
ay of the sea, beyond the Jordan, Galilee of the Gentiles: the people who sat in
darkness saw a great light, and upon those who sat in the region and shadow of
death light has dawned.º7
The site of Galilee was the specific meeting place of the resurrected Christ:
And the angel answered and said unto the women, Fear not ye: for I know that
ye seek Jesus, which was crucified. He is not here: for he is risen, as he said.
Come, see the place where the Lord lay. And go quickly, and tell his disciples t
hat he is risen from the dead; and, behold, he goeth before you into Galilee; th
ere shall ye see him: lo, I have told you. And they departed quickly from the sep
ulcher with fear and great joy; and did run to bring his disciples word. And as t
hey went to tell his disciples, behold, Jesus met them, saying, All hail. And th
ey not
Be cameafraid:
and held
go him
tellbymythe feet, and
brethren thatworshipped him.Galilee,
they go into Then said
and Jesus
thereunto
shallthem,
th
ey see me.8 (Emphasis mine)
The theme of the gal is further embellished in the geographic location of Jesus' b
irthplace. The traditional site at the Church of the Nativity in Bethlehem is ap
proximately 540 yards from north latitude 31 degrees, 41 minutes, 59 seconds. Th
is is fractal of pi, the universal value for all circles.
But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Jud
ah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israe
l; whose goings forth [have been] from of old, from everlasting.9
Fig. 39. Image by author. Map reprinted from Oxford Cyclopedic Concordance (New
York: Oxford University Press, 1947), 125.
The English translation of the book of Genesis mentions God thirty-three times. Je
sus Christ began his three-year ministry at age 30, according to Luke 3:23, duri
ng which time it is said that Jesus performed 33 miracles.
These values were laid in the earth at Avebury thousands of years before the bir
th of Christ. Thirty-three, the most prevalent numeric feature of Avebury, is su
perimposed over values of astronomical time, 2,160 and 7. In the Bible, it symbol
izes
from spiritual transition
death to life, to the
and from a perfected state
desolation of from ignorance
Israel to understanding,
to its rebirth, as the yea
r 1948 reflects 33 percent of an hour at 19 minutes, 48 seconds. In the Bible, R
evelation focuses exclusively on the culmination of the present age, the return
of Christ and the establishment of rule by God on Earth. Thirty-three is mention
ed more times in Revelation within this context more than any book of the Bible.
The numbers of astronomical time are imbedded redundantly throughout its prophe
cies, where the highest order of astronomical time is manifested in the precessi
on of the zodiac. Using these parallels, the ultimate message of the Avebury Cir
cle in Wiltshire can be deciphered.
NOTES
1. Julius Caesar (on the Druids, Gallic Wars) H. J. Edwards (Translator) Loeb Cl
assical
Library, Harvard University Press. Cambridge, Massachusetts, U.S 1917.
2. Ammianus Marcellus Res Gestae Libri XXXI 15.9. English translation (by J.C. Ro
lfe)
Loeb Classical Library, Harvard University Press. Cambridge, Massachusetts, U.S
1940
3. Charles Philip Kains-Jackson. Our Ancient Monuments and the Land around
them. Pg. 51. London, UK. Elliot Stock 62. PaterNoster Row 1880.
4. John 2: 19±22 KJV
5. Strong's Hebrew dictionary # 1541, Strongs Exhaustive Concordance of the Bible.
AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Falls, Ia..
6. Matthew 15:21 & Mark. 7:24 KJV
7. Matthew 4:13±16 KJV
8. Matthew 28:5±10 KJV
9. Micah 5: 2 KJV
Chapter Fourteen: A Third of Time
Concerning the clear interpretation of prophecy, the apostle Paul wrote, ªFor now
we see through a glass, darkly.º1 Bible scholars know that many prophetic verses i
n scripture remain obscured until their fulfillment, and most prophecy seems to
contain multiply levels of meaning. A prime example of the challenge for full in
terpretation of prophecy is found in 1 Corinthians 13:12. In Revelation 12:4, on
e third
drew theof the stars
third ofthe
part of heaven
starsare
ofthrown toand
heaven, thedid
Earth bythem
cast a dragon:
to theªAnd his tail
Earth.º
Bible commentaries dealing with this passage unanimously assume that the ªstarsº repr
esent one-third of the angels in heaven that aligned with the dragon, Satan or the d
evil. However, the same chapter explains that the dragon and his angels war with Mic
hael and his angels in heaven. This presents a contradiction. If the rebellious ange
ls under Satan are thrown to the earth, they would not therefore exist in heaven
to engage in a war in heaven.
Daniel 12 also reinforces that the archangel Michael expels the angels of Satan
to the earth. This is separate from the vision of the dragon whose tail sweeps a
third of the stars to earth. It figuratively represents the exact mechanism of
precession. John's vision of the Dragon is a cryptograph of time. The word used
in this passage for tail is ora, the same lexical Greek root for Heavens, oranos
,True
and hour,
north hora.2
is represented by the axis of Earth's rotation. In the northern sky, t
his point is now closest to the star known as Polaris that belongs to the conste
llation Ursa Minor. However, Polaris wasn't always the location of celestial nor
th. The northern axis of the Earth is in constant motion. Over the course of 25,920
years it traces a circle around the largest and most northern constellation known
as Draco, the dragon. Its configuration within the processional circle of the north
is such that one-third of the 25,920 years circuit lies directly along Draco's tai
l.
For observers on the ground, the stars of heaven rise and fall to the Earth whil
his is
8/9/2019 found by multiplying 60259100887
minutes inFlynn
David an Temple
hour at
times 33.ofOne
the Center Time thousand nine hu
ndred eighty years needs 6,660 years more to equal 8,640 years, and is the exact
number of minutes in 33 hours, as well as nautical miles in 33 degrees of the g
reat circle of the Earth. The majority of Draco's tail lies along 6,660 years of
the processional circuit. The number 2013 is the number of minutes in 33 hours
+ 33 minutes and the number of nautical miles in 33.33 degrees of the great circle o
f the Earth.
The image below shows the circuit that the northern axis of the earth travels du
e to precession and its location around the constellation Draco.
The same time scheme of a third revealed in the precession through Draco is also
demonstrated between the proportion of the moon with respect to the Earth.
Fig. 43. Image by author based on Alexander Jamieson, Celestial Atlas Plate II (
London: G. & W. B. Whittaker, 1822), 14.
In Figure 45, the portion in which the moon overlaps the silhouette of the Earth
is a third of the moon's diameter. The total number of miles of four moon diamete
rs is 8,640, equaling the number of years of a third of the processional circuit
.
This repeats the time frame paradigm of the end of time anchored to the resurrec
tion. The second third of time after the resurrection of Christ is 1980 years. T
he remaining third of the moon overlapping the Earth is 720 miles. The number of
days from the beginning of the temple sacrifice until its interruption by the A
ntichrist is found in the following equation:
1,980 ± 720 = 1,260.
When the portion of the Earth 's diameter, 7920 miles, is subtracted from 1,260, th
e result is 6,660.
NOTES
1.
2. 1Corinthians 13:
Strong's Greek 12 KJV# 3769. James Strong Exhaustive Concordance of the Bible
Lexicon
.
AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Falls, IA. USA
3. Revelation 12:4 KJV
4. Revelation 12: 10 KJV
Chapter
8/9/2019 Fifteen: Six hundred,259100887
Three Score andTemple
David Flynn Six at the Center of Time
Much speculation exists concerning the full meaning of the ªnumber of the name of
the beastº found in Revelation. Many corollaries between ªitº and names of rulers thro
ughout history have been suggested. However, names rendered in Arabic letters of
English are not numeric in the manner of Greek and Hebrew and do not have beari
ng in the computation of names.
Many theologians have speculated that St. John may have encoded the name of the
Roman ruler of his day. For example, the calculation of the name ªNero Caesarº in He
brew letters equals 666 (spelled, nun resh vav nun, qoph samech resh). With resp
ect to the pure theology and science of the Renaissance intellectuals, the dista
nce/year phenomena may offer additional information for the unraveling of this a
ncient riddle. Because Newton was convinced that the books of Daniel and St. Joh
n concerning the ªend of daysº were the most time-oriented and numerical of all prop
hecy, the number (of the beast) should be represented in both.
The Bible mentions the city of Susa in Babylonia mainly in Esther and also once
each in Nehemiah and Daniel. Both Daniel and Nehemiah lived in Susa during the B
abylonian captivity of Judah. In the story of Purim, Esther became queen there,
and saved the Jews from genocide. The tomb of Daniel is thought to be located in
the area, known as Shush-Daniel. Susa was an ancient city of the Elamite, Persi
an, and Parthian empires of Iran, and was located about 150 miles east of the Ti
gris River.
Susa was the scene of one of the most significant time-based prophecies of the O
ld Testament. It occurred during the Babylonian exile to the Prophet Daniel:
In the third year of the reign of king Belshazzar a vision appeared unto me, [ev
en unto] me Daniel, after that which appeared unto me at the first. And I saw in
a vision; and it came to pass, when I saw, that I [was] at Shushan [in] the pal
ace, which [is] in the province of Elam; and I saw in a vision, and I was by the
river of Ulai.1
Though Daniel was living in Babylon at the time, he was, for some significant re
ason, placed near Susa between the banks of the river Ulai during the scene of t
he prophecy of the Kingdoms of the world. This subject of world rule by the nati
ons is repeated by John in Revelation 16, ending with the ªBeastº that rises immedia
tely preceding Christ's return. Daniel was greatly distressed by the visions he ha
d been given and sought the meaning:
I Daniel had seen the vision, then I sought meaning. And, behold the form of a m
an stood before me. And I heard a man's voice between the banks of Ulai, which cal
led and said, Gabriel, make this man to understand the vision.2
The italicized words, ªbetween the banks,º found in this passage in English translat
ions is inferred, although the actual Hebrew text literally reads, ªAnd I heard a
man's voice between Ulai.º
This point is enigmatic if read without geographic knowledge of the area. Eastma
n's Bible dictionary from 1897 explains that the Ulai river is the divided branch
of the river Choasper that runs on the east and west sides of Susa. Without the
topographic information that the river is two rivers on either side of Susa, it
would
8/9/2019 seem that the voice speaking toDavid
259100887 Gabriel cameatin
Flynn Temple the the
Centermiddle
of Time of the river it
self. It is another matter entirely if the voice, axiomatically (of prophetic ex
planation), came from between the two rivers of Ulai.
It is truly remarkable that Bible commentators have missed the riddle of Ulai. T
he Hebrew name Ulai literally means to be ªperverseº or ªsillyº and can be pronounced,
ither oo-lah'ee or ev-ee-lee.1 Its root, ev-eel,2 is the ancient source for the En
glish word ªevil.º When a point is made equidistant between the two forks of Ulai ne
ar Susa and extended to the foundation stone of the temple mount in Jerusalem, t
he distance is exactly 666 nautical miles.
Fig. 46. Here, the ruins of Susa are seen with a measuring line extending from J
erusalem's temple mount touching a central canal between the Ulai rivers, 666 naut
ical miles away. Modern Shush, coordinates: 32.18922° N 48.25778° E. Courtesy of NAS
A World Wind.
The name Shushan, (spelled shin, shin, nun) or Shush (shin, shin) is related to
the Hebrew word for the number six, shesh-aw. Hebrew for the number 666 is ªshesh (
hundred) sheshim, v'shesh.º
The prophecy of Daniel chapter 8 is a reiteration of Nebuchadnezzar's dream of wor
ld kingdoms in the form of a statue with a head of gold, chest of silver, waist
of brass, legs of iron, and feet of iron mixed with clay. Daniel had interpreted
the dream as the last world kingdoms, Babylon, Persia, Greece, Rome, and the fi
nal empire of a revived Rome of ten nations. This was the prophecy that the Fift
h Monarchist of Newton's day believed referenced their age. Their theology and int
erpretation of the year 1666 was a major factor in development of Newton's early w
orks.
The Hebrew sages often decipher the mystical meaning of words with a method call
ed ªatbashº or the transfer of letters from their placement from their opposite orde
r in the Hebrew alphabet. This process is explained in the word itself. Atbash i
s spelled with first, last, second, and second to last letters of the Hebrew alp
habet. The ancient sages maintained that ªShishak,º the name of the Egyptian pharaoh
that invaded Israel during Solomon's reign, has a symbolic meaning that can be re
vealed in this way. The names ªShushanº and ªShishakº are very similar. Using atbash, t
e name Shishak (literally, SHSHK) becomes BBL (Babel), the Hebrew spelling for B
abylon. Babel also is also synonymous with the word balal, (BLL) meaning ªto mix,º o
r ªconfuse.º This play on words figures conceptually in the code of atbash itself. T
he name Shushan is not only a reference to the value 666; it has a reverse messa
ge as well, becoming
Susa was BBN
alsoorthe
ba-ben, meaning
setting ªthe
for the mixingof
struggle orPurim
confusing of nations.º3
in which the Persian Ha
onsistently assigned by theologians as a type of the Antichrist, sought to destr
oy the Jews. The Hebrew word purim means ªlots,º or the casting of dice in order to
determine a future between two possible outcomes. The Messianic symbolism of Pur
im is found in the Gospel narrative, described by John the Revelator:
Then the soldiers, when they had crucified Jesus, took his garments, and they ma
de four parts, to every soldier a part: and also they took his cloak: now the cl
oak was without seam, woven from the top throughout. They said therefore among t
hemselves, let us not rend it but cast lots for it, whose it shall be: that the
scripture might be fulfilled Psalms 22:18 which saith, ªThey parted my raiment amo
ng them, and for my vesture they did cast lots.º4
Jesus explained the spiritual importance of a cloak before the crucifixion in th

e Gospel of John:
If the world hate you, ye know that it hated me before it hated you¼if they have pe
rsecuted
8/9/2019 me, they will also persecute you;
259100887 David ifTemple
Flynn theyathave kept
the Center my saying, they wil
of Time
l keep yours also.¼If I had not come and spoken unto them, they had not had sin: b
ut now they have no cloak for their sin.5 (Emphasis mine)
Haman had cast lots to fix the date in which he would exterminate the Jews. This
scenario mirrors the satanic plot to eliminate Jesus Christ at the crucifixion,
which was ultimately thwarted by his resurrection.
With the intercession of the Jewess Esther (Greek aster, ªa starº) through gaining f
avor with King Ahasuerus, the evil Haman was killed, along with everyone that co
nspired against the Jewish race.
Let it be written to reverse the letters devised by Haman¼which he wrote to destro

y the Jews which are in all the king's provinces. (Esther 8:5)
And the decree [that the Jews should avenge themselves on their enemies] was giv
en at Shushan [modern Susa] the palace.6
The name Esther, or ªa star,º represents one of the most significant symbols of Jesu
s, ªa star that would rise out of Jacob.º7 Jesus came from the lineage of Jacob (lat
er changed to Israel) through Joseph, the husband of Mary, as stated in Matthew
1:16. John expands the meaning of the star in Revelation 2:26, 28, saying,
And he that overcomes, and keeps my works until the end, to him will I give powe
r over the nations¼And I will give him the morning star.
The authors of the Gospel understood the star of Israel as a symbol of Jesus Chr
ist as well. Peter writes:
We have also a more sure word of prophecy; whereunto ye do well that ye take hee
d, as unto a light that shines in a dark place, until the day dawn, and the day
star arise in your hearts.8
The majority of biblical scholars believe that the words of Isaiah 14:12 are add
ressed to Satan. The King James Version reads, ªHow you have fallen from heaven, L
ucifer, star of the morning.º Those relying on this translation have oftentimes st
ruggled to understand why the identity of Jesus as the true ªmorning starº would be
in any way associated with Satan, which is a complete distortion of the translat
ion, however. There is no etymological connection between Christ and Satan as th
e morning star. The confusion was due to the substitution of the English word ªsta
rº for the Hebrew halel meaning ªbright sounding.º
The full sentence in Hebrew is Halel ben shaker, which literally translates to ªBri
ght one,
8/9/2019 son of the dawn.º St.259100887
Jerome, the
David author
Flynn ofthethe
Temple at Vulgate,
Center of Time rendered halel a
s ªLuciferon,º or ªlight bearing.º This was close to the Greek Septuagint translation ª
sphoros.º This was later rendered ªmorning starº in the King James. Nowhere in the Old
Testament is the word halel found, except Isaiah 14. In addition, the Hebrew wor
d for star is consistently kochab, and not halel.
It is a great possibility that the word ªhellº in English has its etymological root
in halel, as the spelling in Hebrew without pronunciation points is HYLL. The in
fluence of this mistranslation has, throughout time, fallen in line with the cou
nterfeiting nature of the one addressed in the very passage. God has permitted t
his being to wield power over the Earth and men to the point of counterfeiting C
hrist. In the same chapter of Isaiah where the ªstarº error occurs in some Bible tra
nslations, Satan declares his goals directly:
I will ascend to heaven, I will exalt my throne above the stars of God; I will s
it also upon the mount of congregation, in the sides of the north: I will ascend
above the heights of the clouds; I will be like the most High.9
Within the end time prophecies, the greatest counterfeit of Satan's design in rebe
llion against God will take place in the temple of God in Jerusalem, as stated i
n Daniel 9:27:
And he shall confirm the covenant with many for one week: and in the midst of th
e week he shall cause the sacrifice and the oblation to cease, and for the overs
preading of abominations he shall make it desolate, even until the consummation,
and that determined shall be poured upon the desolate.10
The expression of abominations occurs three times in the prophecies of Daniel. T

he reference is to the ªBeast,º or ªman of sin,º who is the cause of the abominations.
his is seen in 2 Thessalonians 2:3±4, in Daniel 9:27 and 12:11, and in Mathew 24:1
5:
When ye therefore shall see the abomination of desolation, spoken of by Daniel t

he prophet, stand in the holy place, (whoso readeth, let him understand)¼for then
shall be great tribulation, such as was not since the beginning of the world to
this time, no, nor ever shall be.11
As Antiochus Epiphanes was clearly an early type of the Antichrist, slaughtering

a pig on the altar of the temple and setting up an idol, he was not ultimate su
bject of these prophecies. The words of Christ in AD 33 make it impossible for A
nitochus of 165 BC to have been the fulfillment of Daniel's ªman of sin.º Newton cle
arly
hich saw the Revelation of John connected with the prophecies of Daniel, about w
he wrote:
This Prophecy is called the Revelation, with respect to the scripture of truth,
which Daniel was commanded to shut up and seal, till the time of the end. Daniel
sealed it until the time of the end; and until that time comes¼these Prophecies o
f Daniel and John should not be understood till the time of the end: but then so
me should prophesy out of them in an afflicted and mournful state for a long tim
e, and that but darkly, so as to convert but few. But in the very end, the Proph
ecy should
8/9/2019 be so far interpreted as to
259100887 convince
David many.
Flynn Temple at the Then,
Center ofsaith
Time Daniel, many s
hall run to and fro, and knowledge shall be encreased.12
There is also a fascinating relationship between the letterform of the mark of t

he Antichrist, which is six hundred, sixty, and six, written in Greek
and the first act of rebellion of mankind, manifested in the fall of Adam and Ev
e.
As investigated earlier, the Greeks inherited the letters for their language fro
m the Phoenician and Israelite traders from the texts of the Old Testament. The
earliest versions of the Old Testament used this same phonetic ªpictographicº script
. The first letter, chi (x), equaling 600, was a Greek transformation of the Pho
enician letter tav (x), a symbol of a tree or crossed sticks which meant ªa markº Xi
symbolized a branch and equals 60. The final letter, stigma
actually meaning ªa markº is a later Greek addition to the Phonetic alphabet. It symb
olizes
ing a serpent
in Greek andnumber
of the was used
666tois,
represent the number
then, a serpent six.branch
on the The pictographic mean
of a tree, exac
tly the scene of Genesis 3:1.
The archaeological remains of a memorial to the event of Luke, chapter 8 stands
on the eastern coast of Sea of Galilee:
And they arrived at the country of the Gadarenes, which is over against Galilee.
And when he went forth to land, there met him out of the city a certain man, wh
ich had devils long time, and ware no clothes, neither abode in [any] house, but
in the tombs. When he saw Jesus, he cried out, and fell down before him, and wi
th a loud voice said, What have I to do with thee, Jesus, [thou] Son of God most
high? I beseech thee, torment me not.¼And Jesus asked him, saying, What is thy na
me? And he said, Legion: because many devils were entered into him.
And they besought him that he would not command them to go out into the deep. An
d there was a herd of many swine feeding on the mountain: and they besought him
that he would suffer them to enter into them. And he suffered them. Then went th
e devils out of the man, and entered into the swine: and the herd ran violently
down a steep place into the lake, and was choked.13
Frederic William Farrar explained the location of the event in his book The Gosp
el According to St. Luke, which was published in 1881:
[T]he herd ran violently [down a steep place] into the lake. Rather, down the pr
ecipice. Near Kherza is the only spot on the entire lake where a steep slope swe
eps down to within a few yards of the sea, into which the herd would certainly h
ave plunged if hurried by any violent impulse down the hill.14
This location was verified in 1967, when a bulldozer struck the remains of the
Byzantine monastery of Kherza (Kursi) during the construction of a road along t
he eastern shore of the Sea of Galilee. In the 5th century AD, the monastery of
the Miracle
8/9/2019 of the Swine was established at this
259100887 David Flynn Templesite, which
at the Center had previously been
of Time
abandoned due to fire, and in subsequent years was covered over with silt.
In 1980, a small chapel was discovered in a cave adjacent to the monastery. Chri
stian tradition ties this cave with the place the possessed man revealed himself
to Jesus and where Jesus cleansed him.15According to many historical references
, a legion was a chief subdivision of the Roman army, which contained about 6,00
0 infantry.16 From the cave chapel of Kursi, to the foundation stone of the temp
le mount, there are 66.06 nautical miles.
In an article published in September 1983 of Smithsonian magazine, the archaeolo
gist Juris Zarins reported the discovery of four rivers described in the book of
Genesis describing the location of the Garden of Eden through the use of LANDSA
T photographs.
The straightforward logic of the article is intriguing. If Eden had existed as a

literal feature on the Earth, it could also exhibit some symbolic relationship
in distance between itself and the temple of Jerusalem, which is supported by th
ese findings. Between each location is exactly 666 nautical miles. Both the dist
ances between the legendary site of Eden or the known location of Susa from the
location of the foundation stone on the temple mount are 666 nautical miles, and
the modern latitude and longitude coordinates temple site itself lies at latitu
de 31 degrees, 14 minutes north, and longitude 35 degrees, 46 minutes east. Adde
d together, these values equal 66.60.
AtThese
of Jerusalem. firstplaces
glance, theunconnected
seem number 666 with
does the
not mark
seem of
related to the
the beast inGarden
Revelaof Eden
tion 13:18. However, with this mark, this future ruler will set up a worldwide s
ystem of trade. The Latin word for trade is mercury. Here again the Roman versio
n of the Babylonian god Nebo and Egyptian, Thoth, surfaces in context with proph
ecy. The number 666 represents the full counterfeit authority of Satan over mank
ind. The Antichrist will usurp the symbols of Christ, and distort them to fit th
e same pagan corruptions from antiquity. He will be accepted as the true messiah
by the inhabitants of the earth and set himself in the temple of God claiming t
o be God. Similarly, as the Hebrew root nebo represents a prophet, the false pro
phet of revelation will uphold the Antichrist's rule over the earth. This undersco
res the significance of the Ark's location at Mount Nebo, and its function as th
e oracle of God. In the single case where the Ark was placed in a heathen temple
of theItPhilistines
eath. may be that(of the
when godArk
the Dagon) the and
is found result was judgment
replaced in the with plague
temple and d
of Jerusal
em under the Antichrist, the entire world will be judged, as the Bible explains
that all the world will be his kingdom.
In the Old Testament, 1 Kings 10:14, King Solomon acquired 666 talents of g
for the construction of his palace. This he built while also constructing the t
emple of God. This number is also found connected with the census of the priests
that rebuilt the temple after the exile in Babylon. Besides Revelation, these a
re the only other places in the Bible that mention the number, yet both connect
it with the temple's construction. Six hundred sixty-six also shows up in the chron
ology of the first and second temples and the empires that oppressed Israel. The
Assyrian empire lasted 666 years before it was conquered by Babylon. The Roman
Empire occupied Jerusalem for 666 years between the battle of Actium in 31 BC to
theTemple
The Saracen
ofconquest
Solomon in
wasAD 636.17 by the Babylonians in 587 BC and the second,
destroyed
built by Zerubbabel, was destroyed in AD 70 by the Romans. Both temples fell on
the same day of the Hebrew calendar, the 9th of Av. The number of years between
each temple's demise measured in 360-day biblical years is 666 years.
587 BC (temple's destruction by Babylon) + 70 (temple 's destruction by Rome)

= 657 solar years
657 x 365 = 239,805 solar days.
239,805 / 360 = 666
That the number ªof the beastº consistently appears in relationship to the temple, a
nd opposition or corruption of it points to the prototype of spiritual and gover
nmental rebellion in Babylonian. The religious authority of the end of days will
be Babylon the Great, according to Revelation. As the number 666 reveals the de
sign of Babylon, the design of God 's plan in response to Babylon incorporated the
number of the writing on the wall (2,520). This number reveals the Sacred Cubit,
the proportions of the temple and of prophetic time. In the investigation of th
e number 666, there is one other significant connection that exists. Beyond the
construction of the temple in Jerusalem and the rebirth of Israel as a nation, t
he rise of enemies of the Jews is an unfortunate prophetic fulfillment. In moder
n times, the greatest of these is militant Islam.
The researcher Altaf Simon, has suggested that the Greek morphology of lett
to a unique Islamic phrase, bism Allah, meaning in Arabic, ªin the name of Allah.º T
his is used extensively in Islam on documents.18 According to Simon, who was onc
e himself Moslem, the Arabic words closely match the Greek for 666. These appear
as a mirror image of the stigma and Xi in the words ªin the name of Allah,º followe
d by the x, chi in Greek, as the crossed swords of Islam. This phrase is spoken
before the sacrifice of animals in Allah's name while facing the direction of Mecc
a, Saudi Arabia, the holiest site in Islam.
Fig. 51. The Kabbah shrine in Mecca, Saudi Arabia, the holiest site of Islam. Re
printed from Emily Ruete, Memoirs of an Arabian Princess, trans. Lionel Strachey
(New York: Doubleday, Page & Co., 1907), 44.
This association by itself is intriguing, however, with the addition of the line
ar significance of the ªultimate scienceº and the importance placed on the direction
Moslems face towards Mecca during worship, the connection is astonishing. Both
Jews and Moslems have an ancient tradition of facing their most holy sites when
praying. In Islam, this direction is called the Qibla, and is related to the Heb
rew word qibal (to aquire or stand in front of something).19 The Hebrew word Kha
bal (measuring line)20 is also closely related to Qibla.
The Old Testament records a practice of the Jews to face Jerusalem while praying
. (1 Kings 8:29, 34, 44, 48; 2 Chronicles 6:21,34; Daniel 6:10). This was predom
inantly practiced during the times of exile. The synagogues that coexisted with
the temple in Jerusalem during the first century were not built in a specific or
ientation to the temple. After the Temple was destroyed in AD 70, many synagogue
s were built with both entrances and windows facing the temple.21 The Talmud exp
lains:
If [one in the Diaspora] was riding on an ass, he should dismount [to say tefill
ah, i.e., the eighteen benedictions] If he cannot dismount, he should turn his f
ace towards Jerusalem. If he cannot turn his face, he should direct his heart to
ward the holy of holies. I he was journeying on a ship or a wagon, or a raft, he
should direct his heart toward the holy of holies.22
The
niancomments of thisTalmuds,
and Babylonian passage,explain
locatedthe
in the Midrashim,inTosefta,
requirements greater and the Palesti
detail:
They who stand in prayer outside the land [ of Israel] turn their faces towards
land of Israel and pray, as it is said, ªwhen they pray to You in the direction of
their land.º 23
They who stand in the Land of Israel turn their faces toward Jerusalem and as is
said: ªand they pray towards this house.º (2 Chronicles 6:32).
They who stand in the Temple direct their hearts toward the Holy of Holies and p
ray, as is said ªand then they pray toward this place.º24
While in Babylon, Daniel prayed toward the temple three times a day through the
windows of his upper room.25 These were prayers of supplication for the reinstat
ement of the Jews to their land as well as the rebuilding of the temple itself.
The temple's orientation from Babylon and the relationship of distance with the ye
ar of the fall of Babylon manifest supernaturally within the book of Daniel.
During the rise of Islam in the 6th century AD, the Jews continued to face the t
emple from their location in countries of dispersion. Muhammad followed the same
tradition at the beginning of the formation of Islam from AD 622 until AD 624.2
6 Later, the direction of praying towards Jerusalem was changed for Muslims to t
he Kab'ah stone in Mecca in Arabia. The Qur'an states:
The fools among the people will say: ªWhat hath turned them from the Qibla to whic
h they were used?º Say: To God belong both east and West: He guideth whom He will
to a Way that is straight. Thus, have We made of you an Ummat justly balanced, t
hat ye might be witnesses over the nations, and the Apostle a witness over yours
elves;
o and the
followed We appointed the those
Apostle from Qibla who
to which
wouldthou
turn wast used,heels
on their only (From
to test those
the wh
Faith)
. Indeed it was (A change) momentous, except to those guided by God. And never w
ould God Make your faith of no effect. For God is to all people Most surely full
of kindness, Most Merciful. We see the turning of thy face (for guidance) to th
e heavens: now Shall We turn thee to a Qiblat that shall please thee. Turn then
Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces
in that direction. The people of the Book know well that that is the truth from
their Lord. Nor is God unmindful of what they do. Even if thou wert to bring to
the people of the Book all the Signs (together), they would not follow Thy Qibl
a; nor art thou going to follow their Qibla; nor indeed will they follow each ot
her's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (
vain) desiresÐthen wert thou Indeed (clearly) in the wrong.27
In this passage, Mohammad was condemning the Jews, calling them ªthe people of the
Book,º i.e., the Old Testament, for questioning the reversal of the direction of
prayer towards the temple of Jerusalem to the Kab 'ah in Mecca. The rescission of f
acing Jerusalem was in complete opposition to words of ªthe book.º God appointed the
temple of Jerusalem as His sacred residence for eternity, saying to Solomon, ªI h
ave hallowed this house that you have built to put My name there forever; and My
eyes and My heart shall be there forever.º28
At the temple's completion, King Solomon reiterated God's promise concerning the dir
ection of prayer towards His dwelling place on earth:
For Your eyes are open to this house night and day, toward the place of which Yo
u have said, My name shall be there; to listen to the prayer which Your servant
prays toward this place. And you shall listen to the supplication of Your servan
t, and of Your people Israel, when they shall pray toward this place; yea, you s
hall listen in your dwelling place, in Heaven; and You shall hear and shall forg
ive.29
A provision of blessing to nations that prayed towards the temple of Jerusalem w

as included in the prayer of Solomon, which is a blessing that Muhammad rejected
:
And also,
land to the
afar off forstranger whosakeÐfor
your names is not of Your
they people
shall Israel,
hear and
of Your has come
great name,from a Y
and of
our strong hand, and of Your out-stretched armÐand he shall have come in and praye
d towards this house. You shall hear in Heaven, Your dwelling place, and shall d
o according to all that the stranger call to You for, so that all the peoples of
the earth may know Your name, to fear You as do Your people Israel, and to know
that your name has been called on this house which I have built.30
The practice of facing Mecca is included in every religious ritual of Islam. In

a mosque, the mihrab or niche in the wall indicates the direction of Mecca. All
Moslem cemeteries are aligned towards the qibla with the heads of the interred f
acing Mecca. Animals are sacrificed in this direction and many activities of reg
ular life are also performed towards the qibla. Moslems believe that any task pe
rformed in this direction determines whether the outcome is good or useless.
In
he the early history
astrolabe of Islam,
establishing Moslemsconnection
a religious invented the qibla
with the indicator
navigationalong
of thewith
Eartt
h. The earliest version of the qibla may have been a line connecting Jerusalem a
nd Mecca. This proposes a moral and religious contrast between these religious c
enters. With respect to their distance apart from each other, this contrast is e
ven more remarkable.
The distance between the Kab'ah stone in Mecca to the temple mount is 666
which is accurate to the foot.
Fig. 52. Reprint of postcard with drawing from Charles Hamilton Smith Victoria a
nd Albert Museum, London 1807.
Mecca is the focus of religious world of Islam. Every Moslem tries to make at le
ast one hajj (pilgrimage) to Mecca during their lifetime. While in the city, the
pilgrims make a twaf, a circling of the Kab'ah seven times. This act represents t
he seven heavens and humanity's interaction between the spiritual and terrestrial
plane. Through the enactment of these rituals at Mecca, the Moslem draws to the
center of a faith in enmity with Judaism. The claim of ownership the Jews mainta
in over Jerusalem and the temple mount is in diametric opposition to Islam's relig
ious primacy. Moslems believe that Jerusalem was visited by Mohammad and made it
their chief shrine after Mecca in AD 637. The mosque of Omar, better known as t
he Dome of the Rock, was built over the place where legend claims Mohammad leapt
to heaven on his steed.31 Mohammad 's life has been enshrouded by a mass of legend
s and traditions (contained in the Hadith). Mohammad firmly believed in his posi
tion as the last of the prophets and a successor of Jesus Christ, and he is cons
idered to have been sinless by most Moslems.
The book of Islam, the Qur 'an, has various spellings (Quran, Koran), in Arabic it
means ªto recite,º or ªthat which is spoken.º The Hebrew words that are phonetically eq
ivalent have very different meanings. The word, keh-ren means (a horn),32 and th
e word khaw-rone means, a burning of anger, sore displeasure, fierce, fury and wr
ath.33
TheMoslem
rd Arabicin
and Hebrew
Arabic languages
means, descended
ªone who submitsfrom a common
himself Semitic
to godº and origin.34 The wo in
the word Meshulam
Hebrew means ªallied.º35 In Hebrew, the word similar to the name Mohammad is mehoom
aw and means ªconfusionº or ªuproar,º ªdestruction,º ªdiscomfiture,º ªtrouble,º ªtumult
ed.º36
Fig. 53. Reprinted from Wilhelm Gesenius, Hebrew and Chaldee Lexicon to the Old
Testament Scriptures, trans. and ed. S. P. Tregelles (Grand Rapids, Michigan: Ba
ker, 1979 ), 101.
The Hebrew word Arab, (spelled ayin, resh, beth) means ªto mix,º ª to grow dark,º or ªs
ile,º as related to the desert country of Arabia.37 However, when spelled aleph, r
esh, beth, the word means ªto lurk,º ªlie in ambush,º or ªlie in wait.º38
Some Islamic
ew name scholars
Elohim. have suggested
This fallacious that the
etymology is aname Allah
source of is the same
confusion asmany
for the Hebr
Mosl
ems that neither read the Old Testament nor understand Hebrew. The Arabic letter
s of Allah correspond only to the Hebrew el-o-ah or aw-law in the analysis of Th
ayer's Lexicon:
Testament Scriptures, Translated and edited by S. P. Tregelles (Grand Rapids, Mi
chigan: Baker, 1979), 200.
The Arabic pronunciation ªal-lahº or ªel-o-ahº is dissimilar to the pronunciation of th

Hebrew ªel-awº or ªel-ohimº meaning ªGod Almighty.º39 The former has two meanings that
espond to Hebrew, aw-law means ªto curseº, ªswear,º or ªexecrationº40 and el-o-ah means
od.º41 The
ah 9:17, ofword el-o-ah
which is found
the Thayer in Daniel
's Hebrew 11:37±39,
lexicon 2 entry:
has this Chronicles 32: 15, and Nehemi
There is a proverbial expression (that uses the form el-o-ah for god) Habakkuk 1
:11, of an obstinate self-confident man, ªwhose strength is as his god,º i.e., who d
espises every god and confides in his own strong hand and sword. This is similar
to the use of the word in Job 12:6 ªwho bears his god in his hand.º42
The word
8/9/2019 mecca in Hebrew has many applications.43
259100887 David Flynn Temple at the Center of Time
Testament Scriptures, trans. and ed. S. P. Tregelles (Grand Rapids, Michigan: Ba
ker, 1979 ), 78.
The word for the holy shrine in Mecca also has meaning in Hebrew. A khabaw is a
primary root meaning ªto hide or to do secretly.º44
Testamament Scriptures, trans. and ed. S. P. Tregelles (Grand Rapids, Michigan:
Baker, 1979), 166.
NOTES
1. Daniel 8:1, 2. KJV

2. Strong
3. Daniel's
8:16 KJV dictionary # 894. James Strong Exhaustive Concordance of the Bi
Hebrew
ble.
AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Falls, Ia.
4. John 1: 23, 24 KJV .
5. John 15:18±22 KJV .
6 Esther 8:13,14 KJV
7. Numbers 24:17 KJV
8. II Peter 1:19 KJV
9. Isaiah 14:13±14 KJV
10. Daniel 9: 27 KJV
11. Mathew 24:15, 21 KJV
12. Isaac Newton, Observations upon the Prophecies of Danie, and the Apocalypse
rs of St. John Part II, Chapter I, (London: 1733). Professor Rob Iliffe., Newton Pape
Project University of Sussex, East Sussex. UK.2007 www.newtonproject.sussex.ac.uk
13. Luke 8:26±37 KJV
14. F. W. FARRAR, D.D. ARCHDEACON OF WESTMINSTER, The Gospel
According to St. Luke. EDITED FOR THE SYNDICS OF THE UNIVERSITY
PRESS. © (London UK : University Press, 1891).
15. Vassilios Tzaferis, The Excavations of Kursi-Gergesa. Volume I
Pg.16 (English Series). Publishers. c.Atiqot. Israel 1983
16. William Smith. Smith's Bible Dictionary. Hendrickson Publishers; Rev Sub edi
tion
1990 Peabody, Massachusetts, U.S.A.
17. Ethelbert Bullinger, Number in Scripture (Kregel, Grand Rapids, MI 1967).
18.(UK).
Altaf Simon,"Peace or beast"Abrahamic-Faith LondonWC1N 3XX England
20. Ibid, Strong's Hebrew Dictionary # 2256.
21. Joan R. Branham., Sacred Space under Erasure in Ancient Synagogues and Early
Church. The Art Bulletin, Vol. 74, No. 3 (Sep., 1992), pp. 375±394 Duke University
Durham, NC
22. Talmud. Berakot 4:5±6. Translated by Michael L. Rodkinson. New York: New
Talmud Pub. Co. 1903.
23. 1 kings 8:48 KJV
24. Israel
8/9/2019 Finkelstien. and N. A. Silberman,
259100887 The at
David Flynn Temple Bible Unearthed:
the Center of Time Archaeology's Ne
w
Vision of Ancient Israel and the Origin of Its Sacred Texts. Sifre to Deuternonomy
Pg. 47 New York USA: Free Press, 2001.
25. Daniel 6: 11 KJV
26. Columbia Encyclopedia, Pg. 1106.Edited by William Bridgewater. Columbia
Universty Press, London, UK. 1963
27. Qur'an, Surah 2:144. Sayed A. A. Razwy (Editor), Abdullah Yusuf Ali (Transla
tor)
Published by Tahrike Tarsile, New York 1999
28. 1 Kings 9:3 KJV
29. I Kings 8:29 KJV
30. I Kings 8:41±43Hendrickson's Interlinear bible. Jay P. Green (Editor, Translator

)
Hendrickson Publishers Inc.,U.S 2005
31. Qur'an, Surah 17:1 Sayed A. A. Razwy (Editor), Abdullah Yusuf Ali (Translato
r)
Published by Tahrike Tarsile, New York 1999
32. Ibid, Strong's
33. # 7161.
's Hebrew Dictionary #2740.
34. Ethnologue: Languages of the World, Fifteenth edition. Raymond G Gordon, Jr.
(ed.),
Dallas, Tex.: SIL International. 2005.
39. Ibid, Strong's Hebrew Dictionary # 426, 430.
42. Ibid.
7. Ibid, Strong's Hebrew Dictionary # 4229, 4347, from the root `naka' to smite # 521
43.
Chapter Sixteen: Rome
Newton believed that a revived Rome would be the prominent ruling force during b
iblical
atholic end
ruletime events.
in his He was well
own country acquainted
and Europe withas
as well, thebiblical
havoc of intermittent C
interpretation o
f both Revelation and the book of Daniel in his day. Many early church scholars
shared his views of the dominance of Rome in the end times. Hippolytus of Rome f
rom the 3rd century AD wrote:
A fourth beast, dreadful and terrible; it had iron teeth and claws of brass. And
who are these but the Romans? Which (kingdom) is meant by the ironÐthe kingdom wh
ich is now established; for the legs of that (image) were of iron. And after thi
s, what
8/9/2019 remains, beloved, but259100887
the toes ofFlynn
David theTemple
feetatof
the the
Centerimage,
of Time in which part i
s iron and part clay, mixed together?1
St. Cyril of Jerusalem (ca. 315±386) wrote:
But this aforesaid Antichrist is to come when the times of the Roman Empire shal
l have been fulfilled, and the end of the world is now drawing near. There shall
rise up together ten kings of the Romans, reigning in different parts perhaps,
but all about the same time; and after these an eleventh, the Antichrist, who by
his magical craft shall seize upon the Roman power; and of the kings who reigne
d before him, three he shall humble, and the remaining seven he shall keep in su
bjection to himself.2
Newton was convinced that the revived Roman Empire described in prophecy had its
fulfillment in the Catholic Church, and he based his chronology of end time eve
nts on key dates of its formation. This reasoning seems to have led Newton to a
dead end in his research towards a discovery of prophetic timing. Although the m
ethods Newton
rinciples used
behind to calibrate
them history with the future were insufficient, the p
were valid.
In the context of Rome's significance in both the spiritual force of the end times
as well its ruling dominance over Jerusalem during the first advent of Christ,
it is worth looking at the distance between these two cities. One would anticipa
te that the time/distance phenomena would manifest.
There are exactly 1,431.81 statute miles between Rome's historic center and the te
mple mount foundation stone, which also equals 7,560,000 feet. This distance see
ms prophetically and geometrically insignificant. With respect to Rome in the en
d times and especially Jerusalem, the measure of distance between these two loca
tions would seem to demand a correlation with the unifying number 2,520. This nu
mber is recorded three times in both Revelation and Daniel. Newton 's works of thes
e books inextricably linked Rome as the spiritual center of apostasy in the end
times. Many
nclusion as other
well. reputable eschatologists
However, the throughout history
distance is quintessentially have drawn this co
2,520.
7,560,000 / 3 = 2,520,000 yards.
2,520,000 yards to Rome has 90,720,002.21 inches.
2,520,000 / 360 = 252,000.
As
ry Newton had anticipated,
associated the prophecy of Daniel connects through linear geomet
with the temple.
Fig. 57. Reprinted from William R. Shepherd, The Historical Atlas (New York: Hen
ry Holt & Company, 1923), 24.
This measurement is taken from the temple mount in Jerusalem and the Lateran Obe
lisk at the site of the oldest Basilica in Rome. This is the seat of the Pope's au
thority in the Church, the Lateran Basilica, which is dedicated to the author of
Revelation, St. John. The Catholic Encyclopedia actually states:
The ªLateran Basilica of St. Johnº¼ranks first among the great patriarchal basilicas o
f Rome. Many are unaware that it, not St. Peter's Basilica, is the cathedral of
Rome and the seat of the Pope as bishop of Rome.
Among Catholics, this basilica holds the title of ecumenical mother church (moth
er church of the whole inhabited world). Because it contains the papal throne (C
athedra Romana), it ranks above all other churches in the Catholic Church, even
above St. Peter's Basilica in the Vatican. A great many donations from the popes
and other benefactors to the basilica are recorded in the ªLiber Pontificalis,º and
its splendour at an early period was such that it became known as the ªBasilica A
urea,º or Golden Church. This was the period of its greatest magnificence, when Da
nte speaks of it as beyond all human achievements.3
Before the Roman Empire was converted to Catholicism, this was the site of the L
ateran palace. The Lateran Obelisk, the largest standing authentic obelisk in th
e world, was originally from the Karnak Temple in Luxor, Egypt. This obelisk was
erected over the remains of the Lateran palace.
Fig. 58. The

nhabited Lateran
world). Reprinted 's position
Obeliskfrom William at
R. ªRegio Primaº
Shepherd, The (mother church
Historical of(New
Atlas the Ywhole i
ork: Henry Holt & Company, 1923), 30.
In AD 311, Constantine gave the palace to Pope Melchiade and for about a thousan
d years, it continued as the principal residence of the popes. After the departu
re of the popes from Rome to Avignon, France and two fires, in 1307 and 1361, th
e palace fell from its original glory. When the popes did return to Rome in 1377
, they resided first at Santa Maria in Trastevere, then at Santa Maria Maggiore,
and then finally at the Vatican.
The Lateran Basilica is built over the site of the palace and has several chapel
s. The oldest is called the Sancta Sanctorum or Holy of Holies and dates from the
8th century. It serves as a private chapel for the Pope. Above its entrance is
the inscription:
NON EST IN TOTO SANCTIOR ORBE LOCUS;
ªThere is no holier place in all the world.º
On the façade of the Lateran Basilica itself is an inscription that proclaims:
SACROSANCTA
UT LATERANENSIS ECCLESIA OMNIUM URBIS ET ORBIS ECCLESIARUM MATER ET CAP
Which translates to ªThe Most Holy Lateran Church, Mother and Head of all churches
of the city and the World.º4
The significance of being both a ªmotherº and head of all Catholic Churches
iately brings to mind this description from St. John 's Revelation:
And I saw three unclean spirits like frogs come out of the mouth of the dragon,
and out of the mouth of the beast, and out of the mouth of the false prophet.10
In the Egyptian pantheon, the goddess Heqet had a frog head and was associated w
ith childbirth and resurrection. She was believed to preside over the fetus, hav
ing a resemblance to the frog, and its development in the womb. Later in Egyptia
n history, she was associated with the resurrection of Osiris as the goddess who
brought him back from the dead. Depictions of Heqet as a frog in the early Chri
stian era have been found bearing the inscription ªI am the resurrection.º11
The function of Heqet as a goddess in Egypt was renounced through the plague of
frogs that inundated the land and then died in heaps in Exodus 8:5. Hecate, the G
reek version of the Egyptian Heqet, was portrayed as both a virgin and a whore.
She was also considered a goddess of three forms and was portrayed as a maiden,
a mother, and a crone. The frogs that issue from the mouths of the dragon, beast
, and false prophet, in addition to being intimately connected to the seat of au
thority in Rome, seem to represent world religious forces that corrupt and oppre
ss the Gospel.
The late Bible commentator, Albert Barnes, expanded this view nearly 150 years a
go. In his book Notes on Revelation, Barnes connected the frogs of Revelation 16
:13 with three religious world powers that, with respect to the present world sc
ene, seem uncannily accurate.
One
urch; perhaps (frog)
here seemed
Satan to issue
represents out of Heathenism
a form the mouth of
or the dragon The
Paganism. Satan, the
idea t great
hen, is that at the time referred to, there would be some manifestation of the p
ower of Satan in the heathen nations, which would be bold, arrogant, proud, loqu
acious, hostile to truth, and which would be well represented by the hoarse murm
ur of the frog.
And out of the mouth of the beast, [is] the Papacy, as being as hostile as ever
to the truth, and able to enter into a combination, secret or avowed, with the ªdr
agonº and the ªfalse prophet,º to oppose the reign of truth upon the earth¼And out of t
e mouth of the false prophet would seem then to refer to same power that was sim
ilar to that of the beast, and that was to share the same fate in the overthrow
of
sothe enemies
probable asof theit
that gospel. As to
alludes tothe
theMohammedan
application of this,
power. The there is no prophetº
name ªfalse opinion wo
uld better than any other describe that power, and would naturally suggest it in
future timesÐfor to no one that has ever appeared in our world, could the name be
so properly applied as to Mohammed; and what is said will be found to agree wit
h the facts in regard to that power, as, in connection with the Papacy and with
Paganism, constituting the sum of the obstruction to the spread of the gospel ar
ound the world.¼The heathen, the Mohammedan, and the Papal portions of the earth s
till embrace so large a portion of the globe, that it might be said that what wo
uld affect those powers now would influence the whole world.12
In connection with the contemporary trend of Catholic ecumenicalism, embracing a

ll religions
with as valid
the context and Barnes' identification of the frog-like spirits agrees
of Revelation.
As Rome appears to be the focus of the end time force of world spirituality, its
distance from the temple also corresponds with the week of seven years (2,520 d
ays) mentioned in the prophecies of Daniel and John. At the midpoint of the seve
n-year covenant set up by the Antichrist (at day 1,260) at which he defiles the
holy place of the rebuilt temple of Jerusalem causing the sacrifices and offerin
g to cease, the Antichrist consummates his global religious rebellion. Pertainin
g to this event and the duration in which it continues, Daniel 12:6 poses the qu
estion: ªHow long shall it be to the end of these wonders?º
[It shall be] for a time, times, and an half [1,260 days]; and when he shall have
accomplished to scatter the power of the holy people, all these [things] shall
be finished.13
The prophecy addressing the midpoint of the seven-year covenant of the Antichris
t is examined in St. John 's Revelation. One thousand two hundred sixty is also fou
nd in 12:6:
And the woman fled into the wilderness, where she hath a place prepared of God,
that they should feed her there a thousand two hundred [and] threescore days [1,
260 days].14
Isaac Newton wrote concerning the identity of the woman from Revelation 12:6, ªBec
ause the Church of God is frequently compared to a women therefore is this figur
e used chiefly to express the affliction of the Church under her enemies.º15 Howev
er, Newton also compared the woman to the nation of Israel:
[The] dispersed Jews were with child of a new polity & laboured long as a woman
inforth,
t travel, bybrought
but the fall of their
forth enemies
nothing: to length
but at work themselves deliverance was
when the indignation & bring
overi
God should overthrow their enemies & restore Israel.16
Newton's summary of the woman in Revelation 12:6 indicates that Israel would becom
e a nation again in the end times, in which the number 1,260 is prominent in the
timing of Israel's persecution, but is also the beginning of its final salvation.
It is an interesting feature of the city of Rome that the Tiber (dividing) Rive
r actually does divide the city. In Daniel 12:6, 1,260 is discussed by two angel
s on either side of a river, although the Elahi River (from the Hebrew root evel
) was the scene of the prophecy, as examined in previous chapters. That there ar
e 666 statute miles from the temple in Jerusalem to the location where Daniel re
ceived the prophecy
a suggested of the
by Newton, Antichrist
since remains
the Antichrist isconsistent in thewhose
also the Beast priscia theologi
number is 66
6.
The number 2,520 is a signature of completion of plans of the Almighty and is fo
und in both prophecy and geometry connected to the temple, the Ark, as well as t
he completion of creation. Its division represents Satan's enmity towards the comp
letion of those plans. Revelation and Daniel both reveal the fullest expression
of rebellion against God as taking place on the 1,260th day of the 2,520-day cov
enant. This is the point in which a war commences in heaven itself, the temple o
f God is defiled and the two witnesses of the Messiah are killed and left in the
streets of Jerusalem.
The spiritual alignment of Rome against the Kingdom of God is emphasized both in
the prophecies of Daniel and John. Newton and other eschatologists have written
that Rome 's first advent and will exist again
at Christ'sexisted
second as an empire
advent. during
Rome was the Christ
spiritual and political authority of the w
orld when Jesus Christ was crucified and rose from the dead. A revived Roman Emp
ire will oppose Christ and the resurrection of the saints at His second coming. A
ccordingly, the center of Rome's authority measured in distance between Jerusalem's
temple (2,520,000 yards) numerically demonstrates the completion of God's plans th
rough the spiritual opposition of Rome in the end of days.
NOTES
1. Isaac Newton, Treatise on Christ and Antichrist. . The Newton Project ± Universit
y
of Sussex, East Sussex London: 2007 www.newtonproject.sussex.ac.uk.
2. Ernest Leigh Bennet, St. Cyril of Jerusalem Doctor of the Church. Catechetica
l
Lectures LECTURE XV. ON THE CLAUSE, AND SHALL COME IN GLORY TO
JUDGE THE QUICK AND THE DEAD; OF WHOSE KINGDOM THERE
SHALL BE NO END, DANIEL vii. 9Ð14. London. Williams and Norgate 1920
3. The Catholic Encyclopedia, Robert C. Broderick (Editor), Virginia Broderick (Il

lustrator) Thomas Nelson publishers Nashville, Tennessee 1990
4. Ibid.
5. Revelation 17:5,6,7 & 9 KJV
6. Jamieson-Fausset-Brown Bible Commentary.1871. Hendrickson Publishers. Peabody
,
7. MA
E.USA 1974.
Cobham Brewer 1810±1897. Dictionary of Phrase and Fable. 1898. New York:
Bartleby, 2000
8. Jacobus de Voragine, The Golden Legend or Lives of the Saints, 1st ed., trans
. William
Caxton, (Princeton University Press, Princeton, New Jersey, USA 1995).
9. Ibid.
11. E.A. Wallis Budge. Egyptian Magic (New York: Dover Publications, 1971).
12. Albert Barnes, Notes, Explainitory and Practical, Book of Revelation. (New
York: Harper & Brothers, Publishers, 1859).
13. Daniel, 12:7 KJV
15. Isaac Newton,
Biblical Part ofYahuda
prophecy. an untitled treatise
Ms. 2.1, JewishonNational
interpreting the symbolism
and University of
Library,
Jerusalem. The Newton Project ± University of Sussex, East Sussex London: 2007
16. Ibid.
Chapter Seventeen: Newton's Prediction
In 2003, the Daily Telegraph in London, England published a front-page story dec
laring that, according to Isaac Newton, the world would end in 2060. This was th
e first time that this calculation of Newton became widely known. However, vario
us biographers and researcher of Newton's theology had encountered it since 1991
when most of his manuscripts were released on microfilm at Jewish National and
University Library in Jerusalem. Newton's consideration of the year 2060 as the ªtim
e of the endº had also been published in 1980 in the book Never at Rest by Richard
Westfall, within the context of Newton's theological views.1
In the
8/9/2019 1660s when Newton believed that
259100887 the
David end
Flynn of at
Temple days was of
the Center imminent,
Time there seeme
d no reason to work out the approximate year in which it would occur. With the G
reat Plague, the fire of London, and the apocalyptic fervor of the times, it see
med obvious to Newton that they had manifested. However, over the ensuing decade
s of his life, Newton became increasingly aware that his convictions had been pr
emature. Near the year 1705, when Newton was in his sixties, his concern for pre
venting the repetition of the same error compelled him to invest his considerabl
e knowledge to setting the matter of the time of the end to rest. The paper in w
hich Newton recorded this calculation was the subject of the article in the Lond
on Daily Telegraph in 2003. Very few readers understood Newton's reasoning for the
date, not being scholars of end time prophecy themselves. Newton wrote concerni
ng it:
This I mention not to assert when the time of the end shall be, but to put a sto
p to the rash conjectures of fanciful men who are frequently predicting the time
of the end, & by doing so bring the sacred prophesies into discredit as often a
s their predictions fail. Christ comes as a thief in the night, & it is not for
us to know the times & seasons which God hath put into his own breast.2
Newton arrived at the year 2060 in a straightforward manner. He believed that th

e last world empire at the coming of the Antichrist would be a revived Roman Emp
ire, a concept wholly embraced by eschatologists in modern times. He also believ
ed by
ne that this
Pope Leohad actually
III occurred
as ruler in AD 800
of the revived through
Roman theincoronation
Empire of Charlemag
the West.3
As described by the prophet Daniel, and John in Revelation, the revived Rom
rule for one ªweek,º a period of 7 times 360 days, or 2,520 days total (also, remem
ber, the value of the writing on the wall). In the midst of this week, at 1,260
days, the Antichrist will desecrate the future temple in Jerusalem. However, ins
tead of assigning 1,260 days of the Antichrist's reign before his desecration of t
he temple, Newton assigned years. This he did realizing that the rebuilding of t
he temple and the judgments of Revelation did not follow the rebirth of the Roma
n Empire in AD 800. None of the prophecies of the End of Days followed the coron
ation of Charlemagne as Emperor of the revived Roman Empire after 1,260, nor for
that matter, any of the years up until Newton's day. Therefore, he established ea
ch day with a year from AD 800, arriving at the year AD 2,060. The paper with th
is calculation reads as follows:
Prop. 1. The 2300 prophetic days did not commence before the rise of the little
horn of the He Goat.
2 Those day [sic] did not commence a[f]ter the destruction of Jerusalem & ye Templ
e by the Romans A[D] 70.
3 The time times & half a time did not commence before the year 800 in which the P
opes supremacy commenced.
4 They did not commence after the reign of Gregory the 7th. 1084
5 The 1290 days did not commence b[e]fore the year 842.
6 They did not commence after the reign of Pope Greg. 7th. 1084
7 The difference between the 1290 & 1335 days are a part of the seven
weeks.
Therefore the 2300 years do not end before ye year 2132 nor after 2370.
The time times & half time do n[o]t end before 2060 nor after [2344]
The 1290 days do not begin [this should read: end] before 2090 nor after
1374 [sic; Newton probably means 2374]4
Newton's mention of the 2060 calculation exists in other manuscripts besides the o
ne published in the Daily Telegraph. In a manuscript number 7.3g, f. 13v. of the
Yahuda collection, Newton was even more specific about the 2060 date.
So then the time times & half a time are 42 months or 1260 days or three years &
an half, reckoning twelve months to a year & 30 days to a month as was done in
the Calendar of the primitive year. And the days of short lived Beasts being put
for the years of lived [sic for ªlong livedº] kingdoms, the period of 1260 days, if
dated from the complete conquest of the three kings A.C. 800, will end A.C. 206
0. It may end later, but I see no reason for its ending sooner.5
Newton also recorded a clear explanation of the prophecy of Daniel that he belie
ved established the Roman Catholic church as the last ruling Empire before the r
eturn of Christ:
Now the Senate & people of Rome I take to be the third king which was overcome b
y the little horn. For the old Roman Empire was a king in the sense of Daniel's pr
ophesies.¼the Empire \of the Romans/ is in whose name the fourth Beast of Daniel s
till continued & of which Charles (Charlemagne) was made Emperor. This Rome was
to be the metropolis of the little horn. And the victory of the little horn over
this king
kings was attended
& finished with
the work greater
which thoseconsequences then those over the other two
victories began.6
Of the Pope's new power through this event and his identity as the Antichrist, New
ton wrote:
For it
8/9/2019 set up the western empire which
259100887 continues
David Flynn Templeto this
at the day
Center It completed & secu
of Time
red Peter's patrimony to the Pope: which patrimony was the kingdom of the little
horn: & it set up the Pope above all humane judicature & gave him the supremacy
& a look more stout then his fellows.¼And being exalted above kings & declared a
by a Council above all humane judicature & the supreme judge of all men, he has
reigned ever since with a peculiar soul & a look more stout then the rest of his
fellows, & by setting up the worship of images, the abomination of desolation,
he has changed times, & laws, which (1,260 years) after his rising up & becoming
potent by rooting up three of the first horns were to be given into his hands fo
r a time & times & half a time.7
Newton wrote a great deal concerning the number 1,260 and the second advent of C
hrist and how they were connected in the prophecies of both the Old and New Test
aments:
When Daniel's times are done, the son of man comes in the clouds of heaven to re
ceive the Empire of all the Kingdoms of the world, found in Dan 7:14. When Saint
Luke's times of the Gentiles are finished, then shall be signs in the Sun & Moo
n; the Son of Man comes also in the clouds of heaven. When Saint John's Apocalypt
ical
f theBeasts reign
Covenant for 42
is seen inmonths
heavenwith thethewitnesses
& all Kingdoms1260 days
of the determine
world becomethe
theArk o
King
doms of the Lord & his Christ Rev: 11.15.8
Newton's prediction of Charlemagne's revived Roman Empire existing until the return
of Christ was contradicted in 1806 when Napoleon forced the Empire 's dissolution.9
Whether or not Newton's date for the return of Christ as 1,260 years after AD 800
was correct or not, there remains a valid aspect of his calculation. It may be t
hat he was correct in his assumption that there would be 1,260 years until the r
eturn of Christ at the rebirth of the Roman Empire, but that the year he chose w
as incorrect. There is an alternative year based on the allegorical meaning of p
rophecy.
The Romans had fixed the birth of the city of Rome and the Empire in 753 BC. It
was believed that the Patriarch of the city, Romulus had marked out the boundari
es for the wall of Rome in this year. Known as, Ab Urbe Condita (literally, from
the found of the city) the Roman calendar began with 753 BC according to the da
ting of Marcus Terentius Varro (116±27 BC) whom lived at the time of the Empire it
self. The traditionally date of the fall of the Western Roman Empire is AD 476.1
0
Rome
alsolay
canon
bethe Tiber River,
regarded which bisected
in a similar bisected the city.
manner. Its
The originalimplication
prophetic founding date
of
a revived Roman Empire at the coming of the Antichrist is not outside the possi
bility of a supernatural time signature, a year mirroring the original on the ot
her side of the dividing point of the era founded at the birth of Christ.11 As h
as been demonstrated in previous chapters, the application of the number 2,520,
and its half, 1,260, suits a variety of prophetic and geometric realities.
Using this principle, the year 753 BC designates the founding of the physical Ro
me and AD 753 establishes the rebirth of the spiritual Rome. Newton's count of 1,2
60 years from AD 753 then brings us to the future year AD 2013.
As far as numeric symbols in the Bible that signify actual objects, 2,520 is the
most temple-oriented. This is because, according to Daniel 9:27, the covenant o
f 2,520 days is based on the reinstitution of ritual sacrifice in a future templ
e in Jerusalem and 1,260 days marks its interruption. The full 2,520 days will e
nd with the establishment of the rule of God on earth with the return of the Mes
siah. Jesus Christ is the subject that both the temple and the Ark of the Covena
nt symbolize. These topics were of great importance to Newton in his works of pr
ophetic interpretation. The number 2,520 also predicted (in the writing on the w
all) one of the most pivotal events of prophecy in the Bible and one that Newton
himself anticipated: the rebirth of Israel. This gives weight to Newton 's use of
this number as days equaling years in his 2060 date and fits the over all scheme
of prisca theologia in which he analyzed prophecy.
NOTES
1. Richard S. Westfall, Never at Rest: A Biography of Isaac Newton (Cambridge:

Cambridge
2. Isaac University,
Newton. Yahuda MSNew Ed edition
7.3g, 1983.)
f. 13v. The Newton Project ± University of Sussex
,
East Sussex London: 2007 www.newtonproject.sussex.ac.uk
3. Einhard, The Life of Charlemagne, trans Samuel Epes Turner (New
York: Harper & Brothers, 1880).
4. Isaac Newton, Yahuda MS 7.3o, f. 8r. Jewish National and University Library,
5. Ibid. Newton, Yahuda MS 7.3g, f. 13v. Jewish National and University Library,
6. Isaac Newton, Notes on prophecies. Yahuda Ms. 8.1, Jewish National and
7. University Library, Jerusalem.

Ibid.
8. Ibid. Newton, Yahuda Ms. 23, Jewish National and University Library, Jerusale
m.
9. The American Heritage® Dictionary of the English Language, Fourth Edition.
Published by Houghton Mifflin Company. Boston, MA USA 2006
10. Some historians list AD 480 as the true date for Rome's fall. J. B. Bury, History
f
the Later Roman Empire published by Macmillan & Co., London UK 1923.
11. Author's note: The reflection of the past is the metaphor suggested here.
Chapter Eighteen: The Threshing Floor of Heaven
The countryside of Wiltshire and Hampshire, England is host to one of the most e
nigmatic annual events of modern times. Beginning around the late spring and las
ting until fall, the fields of grain in this area are pressed into complex geome
tric patterns. These designs were dubbed early in their appearance as ªcrop circle
s.º Oftentimes,
8/9/2019 they occur around pre-existing
259100887 megalithic
David Flynn Temple at the Centersites,
of Time the most prominen
t of which is the Avebury Circle.
This phenomenon has been relegated to the ªlunatic fringeº by the mainstrea
. However, due to the immense significance these crop manifestations possess wit
h respect to Jerusalem, it is necessary to address. In fact, the meaning of the
crop circle may reside in its connection with the temple of Jerusalem and its lo
cation on Earth.
The season of crop circles begins at the same time of Lag b' Omer and lasts unti
l the Jewish New Year Rosh Hashanah. The number 33 is central to the Jewish fest
ival Lag Ba'omer, which is the celebration of the thirty-third day counted from
the harvest of sheaves (omer) from Passover until the Shavuot (giving of the Law
to Israel) on Mount Sinai. Lag B' Omer is the anniversary of the death of the a
uthor of the Zohar, Rabbi Shimon bar Yochai ca. AD 150. The Zohar, which means ªth
e Shining Light,º deals with the mystical teachings of the Torah and is the basis
for Kabbalah, whose secrets are believed to bring about the coming of the Messia
h.
Apparently, the feast of Lag b' Omer originated from the bar Kochba rebellion th
at began 33 days after Passover. Bar Kochba (whose name means ªson of a starº) was c
onsidered to be the messiah ªat the timeº and actually led a successful retaking of
Jerusalem in AD 133. Bar Kochba started to rebuild the temple and began sacrific
es on the temple mount that had been plowed under by the Romans. The Romans crus
hed the rebellion in AD 135, a feat commemorated by the shout ªHerlosumia Est Perd
ita, H.E.P., H.E.P., hurrah!º In the Zohar, Lag b' Omer is considered by mystic Je
ws to be a festival of the revealing (gal) of the future messiah; the number 33
is connected
The to not
word lag is thisaperson
word, as
butitthe
wastwotoletters
Jesus. in Hebrew that equal 33, lamed a
nd gimel. During the week of Lag B' Omer, observant Jews read Psalms 119, the th
irty-third portion of the Torah. The first verse of Psalm 119 has 33 letters. The
word lag spelled backwards (gimel, lamed) is gal, which means ªto reveal,º as found
the verse in Psalms 119:18.
Gal einai v'abitah nifla'ot mitoratecha.
Open (reveal to) my eyes that I may see the wonders of Your Torah.1
Although Lag b' Omer means the thirty-third day after harvest, it is an anagram
for gal b' omer, ªcircles of pressed and twisted sheaves.º One of the earliest names
for Jerusalem was the city of the Jebusites, also known as Jebusi; jebus means ªt
hreshing place.º2
And the border went up by the valley of the son of Hinnom unto the south side of
the Jebusite; the same [is] Jerusalem.3
In threshing places of antiquity, sheaves of grain were laid out on the circular
floor and trodden by oxen hitched to a pivot in the center, creating circles of
flattened sheaves. The Bible is specific in designating this threshing floor as
the site of the temple of Jerusalem.
Fig. 60. Image reprinted from Illustrated Bible Dictionary, Third Edition. M.G.
Easton M.A., D.D.,Thomas Nelson New York 1897, 77.
Then Solomon began to build the house of the LORD at Jerusalem in mount Moriah,
where [the LORD] appeared unto David his father, in the place that David had pre
pared in the threshingfloor of Ornan the Jebusite.4
Jesus often compared the process of farming grain to the creation of the Kingdom
of Heaven on earth, the judgment at his second coming and the gathering of conv
erts over the earth.5 Bethlehem, the city of Jesus birth means, ªcity of breadº6 and
Jesus is called the ªbread of Life.º7 The designation of the threshing floor as the
site of the future temple aligned with the condition of humanity, destined for
judgment, but prevented by God. This was set from the vantage point of David fro
m the threshing floor. Similarly, Jesus Christ, called ªthe son of David,º8 prevents
judgment and death through his intercession as the bread of life.
God sent an angel to Jerusalem to destroy it: and as he was about to destroy, Ya
hweh saw, and he relented of the disaster, and said to the destroying angel, It
is enough; now stay your hand. The angel of Yahweh was standing by the threshing
floor of Ornan the Jebusite. David lifted up his eyes, and saw the angel of Yah
weh standing between earth and the sky, having a drawn sword in his hand stretch
ed out over Jerusalem. Then David and the elders, clothed in sackcloth, fell on
their faces.9 (1 Chronicles 21:15±18)
From the temple mount in Jerusalem, to the location of the world's greatest conc
entration of authentic crop circles in Wiltshire, England, there is exactly 33 t
o 33.33 degrees of the circle of the Earth. This is in a wide swath 1,980 to 2,0
13 nautical miles from the temple in Jerusalem. The crop circle phenomena began
in 1980, some of which are equivalent in distance from the temple in nautical mi
les to their date/year of appearance.
Fig. 61. Adapted by author of map from William R. Shepherd, The Historical Atlas
(New York: Henry Holt & Company, 1923), 51.
Fig. 62. Image by author. The number of the four cardinal directions of the eart
h, times 1,980, equals the mean diameter of the earth in statute miles.
NOTES
1. Psalms 119:18 KJV

2. Strong's Hebrew Dictionary # 2982 James Strong Exhaustive Concordance of the
3. Bible. 15:8
Joshua AMG Publishers
KJV edition, World Bible Publishers, Inc. 1986 Iowa Falls, Ia.
4. 2 Chronicles 3:1 KJV
5. Matthew 13: 25 KJV
6. Ibid. Strong's Hebrew Dictionary. # 1035
7. John 6: 35 KJV
8. Mark 12: 35 KJV
9. 1Chronicles 21:15±18
Chapter Nineteen: America
The United States is the greatest economic and military power in modern times. T
hough many theologians and eschatologists have dismissed America's significance in
end-time prophecy, the illuminated elite has not. The ancient order of Free Mas
onry had a spiritual design for America at its inception. The location of Washin
gton DC was selected according to the tenets of mystical toponomy, ªoccult signifi
cance in earth location.º1 As the ruling center of America, the longitude of the F
ederal Capitol building sits exactly on the 77th meridian, 00 minutes, 33 second
s. The latitude is 38 degrees, 53 minutes, 25 seconds.1 In fact, the whole of th
e Washington DC complex was arranged in latitude and longitude that relates to t
he number 77. The latitude at 38.5 degrees is half of 77 degrees.
Seventy-seven is a number from biblical narrative associated with ancient patria
rch Lamech. According to the extra-biblical texts the Book of Jasher, the Talmud
, and Midrash, Lamech accidentally killed Cain.2 Because Lamech understood God's
sevenfold curse on anyone harming Cain, Lamech cursed anyone harming him 70 plus
7 times. Axiomatically, since God himself swore to revenge Cain, Lamech 's curse w
as directed against God.
The date of America's founding, 1776, is twice 888Ðthe number in Greek letters for
eJesus. The secret

two advents meaning
of Jesus of this date is discovered in the understanding of th
Christ.
According to the occult elite, America's supernatural reason for being is t

cond coming of Christ. To signify the second advent, the number of his name is d
oubled, and yields 1776. However, the occult version of Jesus Christ is based on
a Gnostic interpretation of his divinity. According to this theology, Jesus was
the incarnation of Lucifer. His death on the cross is represented in this frame
work as the symbol of mercury, or caduceus of a snake on a pole. This is a corru
ption of the Gospel originating from before the founding of Christianity. This i
s oftentimes cited as an argument against the veracity of Christianity. However,
there can be no doubt that the spiritual forces that are in rebellion against G
od were present throughout history. The forces of evil have followed a set agend
a
Into prevent
Gnostic the establishment
legend, Cain, the first son'sofkingdom
of God on earth.
Eve, was produced through her union wi
th Lucifer. As explained earlier, the pagan god Thoth was the prototype of the G
reek Hermes and Roman Mercury. Thoth (tau-oath, ªmarked with an oathº) was considere
d the person of Cain.3 The knowledge that Cain spread across the antediluvian wo
rld originated from both his divine origin and the intercession of angelic being
s aligned with Lucifer. The symbolic events of the Exodus are interpreted as Mos
es interaction with Lucifer and not Elohim, the father of Adam. Parallel to this
, all the symbols presented in the Old Testament are distorted to fit the Gnosti
c paradigm. Especially emphasized is the serpent on the pole that Moses erected
in the desert. Jesus took upon himself the sin of the entire world. As the serpe
nt on the pole saved the Israelites from death, so in like manner did Jesus with
his death on the cross. The subtle difference between the Gnostic switch of Jes
us with Lucifer
nachash. in the
The first Gospel
mention of is hallmark
Satan in the of the serpent
Bible ashim
describes named
in in
thethe Bible,
guise of a
serpent: ªNow the serpent, [nachash] was the most subtle than any beast of the fi
eld that the Lord God had made¼º4
The number of Mercury is 88, which equals the time in Earth days it takes for th
e planet Mercury to make one revolution around the sun. Its closeness to the sun
in the astronomical sense, and his capacity of messenger between gods and men e
stablishes him as a corrupted version of Christ. As Mercury is closest to the su
n, the Greek Helios (god of the sun) is his superior. The Gnostics consider this
arrangement to be parallel with Christ's relationship to God the father, or, acco
rding
8/9/2019 to their occult identities, father
259100887 Lucifer,
David Flynn the
Temple at the god
Centerof light, and the son
of Time
Mercury, bringer of the light. Additionally, light or illumination stands for kn
owledge itself. In connection with this, the word ªchurch,º universally referred to
in the feminine, originated from Circe, the Greek name of the daughter of Helios
.
They called her [Circe] and she came down, unfastened the door, and bade them en
ter. They, thinking no evil, followed her, all except Eurylochus, who suspected
mischief and stayed outside. When she had got them into her house, she set them
upon benches and seats and mixed them a mess with cheese, honey, meal, and Pramn
ian wine but she drugged it with wicked poisons to make them forget their homes,
and when they had drunk she turned them into pigs by a stroke of her wand, and
shut them up in her pigsties. They were like pigsÐhead, hair, and all, and they gr
unted just as pigs do; but their senses were the same as before, and they rememb
ered everything.5
This myth gives insight to the Gospel account of the Gerasene demoniac. When Jes
us exorcised the man of the legion of demons, they fled into a herd of pigs and
drowned themselves in the Sea of Galilee, or literally, the ªsea of the circle.º It
serves as a statement against the pagan origin of the Church of Rome that has co
rrupted
the the
Greek tenets
word of Christianity.
ekklesia It is known
as ªcongregationº in histhat William
English Tyndale
Bible translated
of 1526, and only use
d the word ªchurchº for heathen temples in Acts 19:37.6
When King James authorized the English version of the Bible in 1611, he est
n rules that bound the translators. Article 3 stated, ªThe old Ecclesiastical Word
s [are] to be kept, viz. the Word Church not to be translated Congregation, etc.º7
The Bible scholar Andrew Edgar in his work The Bibles of England explained the K
ing's reason for superimposing the word ªchurchº over ekklisia:
James believed in the divine right of kings, and held that this right was heredi
tary, and that the king was responsible to God alone, and not to his subjects. A
s ªDefender of the Faithº and head of the State church, he came into opposition with
the Puritans
her. on the one
In his struggles withhand
bothand
hethe
wasCatholics
motivatedand
by their papal claims
a combination on the ot
of religious a
nd political considerations.8
This corruption of the Bible by King James (with the sun goddess, ªCirceº) pales in
comparison to the distortions of Christianity made by the first King of Catholic
Rome. When Constantine converted pagan Rome to Catholicism, he superimposed Chr
istian motifs over pre-existing sun worship cults. He himself worshipped the god
Sol Invictus (the invincible sun) until his death. Constantine declared dies So
lis, ªSun-day,º as the official day of rest for the empire on March 7, AD 321, minte
d coins
vity on bearing Helios
the pagan crowned
date of with the
the birth spiked
of the sun,rays, established Christ's nati
and 25.9
December
The imagery of Revelation involves the same circumstance. This is especially man
ifest in the feminine version of the ªchurchº as a ªsolarº counterfeit of the ecclesia.
The waters which thou sawest, where the whore sitteth, are peoples, and multitud
es, and nations, and tongues. And the woman which thou sawest is that great city
, which reigneth over the kings of the earth. And the woman which thou sawest is
that great city, which reigneth over the kings of the earth.10
And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTH
ER OF HARLOTS AND ABOMINATIONS OF THE EARTH.11
New York City shares the title ªThe Capital of the World,º and has the Statue of Lib
erty in its harbor.12 The Statue of Liberty was designed by Frédéric-Auguste Barthol
di in 1875. Before beginning the project, Bartholdi sought a commission for the
construction of a giant statue of Isis, the Egyptian Queen of Heaven, to overloo
k the Suez Canal. The design of the statue of Isis was of ªa robed woman holding a
loft a torch.º13 Modeled closely on the Colossus of Rhodes, an image of Helios, th
e Statue of Liberty wears the same spiked crown and holds a torch. The torch was
originally intended to be a cup, but later the flame was added to its center, w
hich, according to Revelation 14:4 means, ªhaving a golden cup in her hand full of
abominations and filthiness of her fornication.º14 Twenty-five windows in the cro
wn are intended to symbolize gemstones found on the earth and the heaven's rays
shining over the world. The seven rays of the statue's crown represent the seven
seas and continents of the world.15 The most intriguing connection to Revelatio
n temple
e that the
inStatue exhibits is not in its appearance, but in its distance from th
Jerusalem.
America has long been considered a utopian land, designated by the founding fath
ers as a country of freedom and liberty. Its laws are clearly based on Plato 's phi
losophy, and is largely extracted from his work Laws. The Platonic relationship
is defined by the mutual benefit shared between citizen and state. This value wa
s emphasized by Plato as embodied in the number 5,040. As the perfect city of Ma
gnesia was designed around this number, a city that is dedicated to the commerce
of the entire modern world, such as New York, should relate to it in some way.
The Statue of Liberty is 5,706 statute miles from Jerusalem. This is 5,040 plus
666.
The phrase ªBabylon has fallen, has fallenº is found once in the Old Testament in Is
aiah 21:9, and twice in the New Testament in Revelation, 14:8 and 18: 2. This is
due to the fact that Babylon fell in 539 BC, and that Babylon the Great, the fu
ture city and world religious system, will fall at the end of days. From the per
spective of the prophets, the same spiritual force designated both cities. This
idea was reflected in the number that appeared on the wall of Belshazzar's palace
on the eve of Babylon 's fall. Not only does it define the perfect proportion of Go
d's creation and design of prophecy, it also had the metaphorical meaning that Dan
iel interpreted on what the kingdom was weighed, balanced, and divided. Similarl
y, the number of Plato's Magnesia, 5,040, pertains to the second fall of Babylon.
Jerusalem temple center expresses the judgment of God against the center of the
world. The number incorporates both the number of its demise as well as the numb
er of the beast found in
ªAmericaº canRevelation.
be found in the Bible spaced 17 letters apart in Daniel 3:3.
t equal distance letter skip that appears throughout the entire text from Genesi
s to Revelation.
From the beginning of Daniel 3:3 until the last letter of America in the text, t
here are 33 Hebrew words. America is spaced 17 letters apart in 33 words:
33 /
8/9/201917 = 1.941176479 259100887 David Flynn Temple at the Center of Time
and 1.941176479 x 2 = 3.88235.
By moving the decimal place to the right one number, the exact latitude of the W
ashington DC is found. After all, 38.8235 decimal degrees is 38.50 degrees in mi
nutes and seconds. Daniel 3.3±5 reads:
Then the princes, the governors, and captains, the judges, the treasurers, the c
ounselors, the sheriffs, and all the rulers of the provinces, were gathered toge
ther unto the dedication of the image that Nebuchadnezzar the king had set up; a
n obelisk and they stood before the image that Nebuchadnezzar had set up. Then a
n herald cried aloud, To you it is commanded, O people, nations, and languages,
That at what time ye hear the sound of the cornet, flute, harp, sackbut, psalter
y, dulcimer, and all kinds of music, ye fall down and worship the golden image t
hat Nebuchadnezzar the king hath set up.17
In modern times, the largest obelisk in the world is the Washington monument in
Washington DC. At 555 feet tall, it is also 6,660 inches tall.18
The history of Daniel 3:3 is also important. Between 587 BC and 586 BC, Nebuchad
nezzar destroyed the temple in Jerusalem and brought the Jews into exile in Baby
lon.
e Shadrach,
court Meshach, and
of Nebuchadnezzar asAbednego were among
his counselors. the select
However, theseJews who served
men refused in th
to worsh
ip the obelisk and were thrown into the fiery furnace. Daniel witnessed the fall
of Babylon by the hand of King Cyrus between 538 BC and 539 BC. It was Cyrus wh
o released the Jews from captivity to build the temple in Jerusalem. It is an of
ten unrecognized fact that the name Cyrus, the liberator of the Jews, means ªhe wh
o possesses the furnace.º19
Because the Bible code of America, a country born in 1776, is found in Daniel 3:
3, a relationship seems to exist between America's founding date and the chapter a
nd verse of this referenced passage in Daniel:
1776 / 3.3 = 538.
As istheir
from mentioned above,
exile. 538 BC fell to King Cyrus, who ultimately freed the Jews
Furthermore,
17.76 x 33 = 586,
which is the year that Babylon destroyed the temple of Jerusalem.

These years can also be calculated using 77 degrees west longitude of Washington
DC. This number is a hidden symbol of the Babylon captivity of Judah:
77.07 x 7.7 - 7 = 586 BC (the beginning of Judah 's exile),

and 77 x 7 = 539 BC (the end of Judah's exile).
There were 49 years from the early calculation of the exile 587 BC to the late c
alculation of the
ruction in 587 return
BC by the 538 BC. This until
Babylonians means the
thatsecond
between the first
temple's temple'sin
destruction dest
AD
70 by the Romans, there were:
587 BC - 7 x 7 years - 77 x 7 years + AD 70
These are all 365-day solar years.

The strange thing is, in biblical 360-day years, the same duration is 666 years:
666 x 360 days = 239,760
239,760
8/9/2019 / 365.2425 solar days259100887
= 656.44058 solar
David Flynn years
656.44058 ± AD 70 = 586 BC
If the numbers of the ªAmericaº code in Daniel 3:3 are multiplied,
17 spaces x 33 words = 561
It is important to note that 561 BC is a year that is equally spaced between the
destruction of the temple of Jerusalem and the decree by Cyrus to ªrebuildº the tem
ple. In fact, according to the ªAmericaº code, 561 BC may have actually been the year
in which Nebuchadnezzar erected the obelisk.
Interestingly, America's founding date factors into the number of the beast of Rev
elation in an intriguing way:
1776 + 666 x 6 = 5772.
As it just so happens, 5772 is the Jewish calendar year for 2012. The proportion
between the Jewish year of 2012 and the founding date of America is ªhexagonal.º In
other words:
5772 - 666 x 6 = 1776.
This proportion can also be broken down in the following manner:
12 x 333 + 1776 = 5772

5772 x 77 (degrees longitude of Washington DC) = 444,444
5772 x 38.5 (degrees latitude of Washington DC) = 222,222
444,444 + 222,222 = 666,666
77.7.7 west to 33.33.33 east = 6640.6666 nm / 3.3 = 2012 .1212121212¼
From Jerusalem's temple mount to the world 's tallest obelisk in Washington DC there
are 5,133 nautical miles.
77 x 66.666 = 5,133
The aforementioned text of Daniel 3:3 containing the ªAmericaº code and the rest of
the passage from Daniel 3:3±5 describes ªall nationsº being forced to worship the ªimag
.º America and historical Babylon were the nexus of the civilized world because bo
th were superpowers that all nations were obliged to submit to in some respect,
whether they benefited or not. In this light, Daniel 3:3±5 seems not only a record
of the ªimage worshipº event during the Babylonian exile, but also a prophecy conce
rning the Antichrist in the same vein as Matthew 24:15: ªWhen ye therefore shall s
ee the
holy abomination
place, of desolation,
(whoso readeth, spoken
let him of by Daniel the prophet, stand in the
understand).º20
Jesus was referring to the prophecy in Daniel 11:31, in which he says, ªAnd
te the sanctuary of strength, and shall take away the daily sacrifice, and they
shall place the abomination that maketh desolate.º21 This prophecy concerning the
Antichrist is mentioned again in Revelation:
And [he]
8/9/2019 deceiveth them that 259100887
dwell onDavid
theFlynn
earth byatthe
Temple means
the Center of those miracles
of Time whic
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 b
y a sword, and did live. And he had power to give life unto the image of the bea
st, that the image of the beast should both speak, and cause that as many as wou
ld not worship the image of the beast should be killed.22
Death for those who refuse to worship the image of the beast is paralleled in Da
niel: ªAnd whoso falleth not down and worshippeth shall the same hour be cast into
the midst of a burning fiery furnace.º23 In order for this prophecy to occur, the
temple of Jerusalem must be built. Daniel 12:11 states that Jewish temple ritua
ls will be renewed and then interrupted before the return of Christ. In Matthew
24:15±16, Jesus Christ warned, ªTherefore when you see the àbomination of desolation,'
spoken of by Daniel the prophet, standing in the holy place (whoever reads, let
him understand), then let those who are in Judea flee to the mountains.º24
The prophet Daniel himself asked the question, ªWhen will be the end of these thin
gs?º (literally ªthe later timeº of these things). His answer: ªGo thy way, Daniel: for
the words [are] closed up and sealed till the time of the end.º25
Perhaps we have finally arrived at the end. It may be that words of Daniel's pro
phecy are
Ezekiel 33beginning to33
containing beverses
unsealed.
underscores the importance of ªwatchingº in order to
warn the faithful of coming troubles:
Son of man, speak to the children of thy people, and say unto them, When I bring
the sword upon a land, if the people of the land take a man of their coasts, an
d set him for their watchman: (Tzapha) If when he seeth the sword come upon the
land, he blow the trumpet, and warn the people; Then whosoever heareth the sound
of the trumpet, and taketh not warning; if the sword come, and take him away, h
is blood shall be upon his own head. He heard the sound of the trumpet, and took
not warning; his blood shall be upon him. But he that taketh warning shall deli
ver his soul. But if the watchman see the sword come, and blow not the trumpet,
and the people
g them, be not
he is taken warned;
away ifiniquity;
in his the swordbut
come,
hisand take
blood [any]
will person from
I require amon
at the wa
tchman's hand.26
A similar warning is found in reference to the return of Christ in the New Testa
ment in Revelation 3:3:
Remember therefore how thou hast received and heard, and hold fast, and repent.
If therefore thou shalt not watch, I will come on thee as a thief, and thou shal
t not know what hour I will come upon thee.27 (Emphasis added)
Jesus used the word ªwatchº so often in warning that followers of his return raised
some interesting possibilities. In each instance, the word in Greek is grgoreM,
meaning
1) to watch
2) to rise from the dead (1 Thessalonians 5:10)
This word is from the root egeirM, which means
1) to arouse, cause to rise
a) to arouse from sleep, to awake
b) to arouse from the sleep of death, to recall the dead to life28
In modern times, the unit of time is according to ªthe year of our Lord,º and is cou
nted by using the Gregorian calendar. Timothy 3:16 states that ªall scripture is g
iven by inspiration of God.º29 Under the same inspiration, the authors of the Gosp
el rendered the words of Jesus in the Greek language. The word ªwatcherº has reveale
d much concerning the nature and timing of the End of Days. Did Jesus choose thi
s word intentionally as a clue for the time of his return?
Take ye heed, watch and pray: for ye know not when the time is.
[For the Son of man is] as a man taking a far journey, who left his house, a
nd gave authority to his servants, and to every man his work, and commanded the
porter to watch.
Watch ye therefore: for ye know not when the master of the house cometh, at even
, or at midnight, or at the cockcrowing, or in the morning:
Lest coming suddenly he find you sleeping.
And what I say unto you I say unto all, Watch.30
NOTES
1. Michael A. Hoffman II. Secret Societies and Psychological Warfare. Published

by
Independent History and Research Coeur d' Alene, Idaho 2001
2. Google Earth, 5 Oct. 2006.
3. J.H. Parry (Author)2. The Book of Jasher, (New York: Artisan Publishers 2007
J.H. Parry & Company, 1887).
4. Genesis 3:1 KJV
5.. Homer, The Odyssey, Book 10, 210. Robert Fitzgerald (Translator) New York. Fa
rrar, Straus
6. Andrew and Giroux;
Edgar, Seventh
The Bibles edition(Paisley
of England, 1998 and Paternoster, London:, UK 18
84).
7. James Baikie, The English Bible Its Story (Lippincott: Philadelphia, USA 1928)
.
8. Herbert Gordon May, Our English Bible in the Making (Westminister Publisher
Philadelphia USA, 1952).
9. Ramsay MacMullen, Christianity and Paganism in the Fourth to Eighth
Centuries, (New Haven, Connecticut USA:Yale University Press, 1997).
10. Revelation 17:15, 16 KJV
The goal of revealing of the ªsons of Godº has been obscured by the influence of reb
els from the spiritual realm. They have exercised deception over the world from
the beginning.
At the midpoint of the seven-year covenant with the Antichrist, a temporal gate
will open. With its opening, the framework of time will be amended. The rebel ªwat
chers,º having an immortal nature, will be thrust through into the confines of tim
e and space on the earth. This is described in Isaiah 24:22 and 23:
And it shall come to pass in that day, [that] the LORD shall punish the host of
the high ones [that are] on high, and the kings of the earth upon the earth. And
they shall be gathered together, [as] prisoners are gathered in the pit, and sh
all be shut up in the prison, and after many days shall they be visited..2
Simultaneous to this event, those of the human race, having been changed to an i
mmortal state by Christ, finished work on the cross, will pass through the tempo
ral gate to a dimension of timelessness:
Thy dead [men] shall live, [together with] my dead body shall they arise. Awake
and sing,
arth shallye that
cast dwell
out in dust: for thy dew [is as] the dew of herbs, and the e
the dead.3
And many of them that sleep in the dust of the earth shall awake, some to everla
sting life, and some to shame [and] everlasting contempt.4
For I know [that] my redeemer liveth, and [that] he shall stand at the latter [d
ay] upon the earth: And [though] after my skin [worms] destroy this [body], yet
in my flesh shall I see God.5
Open ye the gates, that the righteous nation which keepeth the truth may enter i
n¼6
Come, my people, enter thou into thy chambers, and shut thy doors about thee: hi
de thyself as it were for a little moment, until the indignation be overpast. Fo
r, behold, the LORD cometh out of his place to punish the inhabitants of the ear
th for their iniquity.7
For he bringeth down them that dwell on high; the lofty city, he layeth it low;
he layeth it low, [even] to the ground; he bringeth it [even] to the dust.8 Ther
efore rejoice, [ye] heavens, and ye that dwell in them. Woe to the inhabiters of
the earth and of the sea! for the devil is come down unto you, having great wra
th, because he knoweth that he hath but a short time.9
The legends concerning Cain and his son Enoch have, superimposed within them, th
e dual meaning of ir, which means ªwatcherº in Hebrew.10 Genesis records that Cain bu
ilt the first city and named it after his son Enoch, but this was not the prophe
t of the pseudipigraphic book of Enoch. However, the Enoch in this case describe
d the ªwatchersº with same word, ir.11 These were the angels that descended to Earth
before the flood to teach mankind the arts of civilization. The corrupting arts
included the building of cities, also called ir in Hebrew.12
The stories of Cain and Enoch have the conflict between men and the law of God a
t their core. They also describe mankind corrupted by spiritual beings given aut
hority over the kingdoms of the earth in enmity with God and His kingdom of Heav
en. Man by himself is powerless to resist the influence of angelic beings. His d
estructive path, though blazed by the first-born human, Cain, was interrupted by
the saving power of God. The mark of that power, the tau, is linked to all the
aspects
The of ªwatchº
angels the ubiquitous
mankindrebellion oftowards
's progress men and immortality.
angels alike. The city (designated ir) of
their greatest concern and diligent watch is Jerusalem. It is there that the mar
k of Cain manifested in its total power. It is at the ªcross,º where the ankh and the
tau symbolically culminated in the death and resurrection of Christ. Men, guilt
y even of murder, find protection from the penalty of death at the cross in Jeru
salem. It is through these diametrically opposed forces, death and life, murder
and salvation, that the symbols representing the crucifixion of the Messiah conn
ect. The meaning of the name Enoch (chanuch, ªinitiatedº or ªdedicatedº) connects to th
temple in Jerusalem as we have seen. His life on Earth lasted 365 years accordi
ng to the Bible. The letters of the name Jerusalem equal 365 x À.
Fig. 67. Image based on design courtesy of Wikipedia, ªImage: Jerusalem coat of arm
s,º http://en.wikipedia.org/wiki/Image:Jerusalem-coat-of-arms.svg.
Jerusalem is also the city by which our present era of time is anchored. The cal
endar of this era is fittingly, the Gregorian (to watch, or rise from the dead). B
ecause of the promise of resurrection, the centrality of Jerusalem in the world
and the spiritual universe was represented in stylized maps from the Crusades as
a circle of the earth surrounding a ªT.º13
Fig. 68. Reprinted from Isidore's Etymologiarum (T-O map), 1472, with additional
glyphs by author.
This map and ªTº symbols have the dualistic connection to the conflict of evil with
good, darkness with light, and death with life. As the cross of Christ was the i
nstrument of his death, it is also the instrument of our salvation and eternal l
ife. While on the cross, in Jerusalem at the center of the earth, Jesus Christ p
aid the full price for the sins of the whole world. The cross of Jerusalem embod
ies the prisca sapientia and the prisca theologia of the ancients. The powers behi
nd Mercury, Nebo, and Thoth in the role of pagan prophets, strive to obscure the
saving act of Jesus on the cross. They will continue to distort the truth until
the final escape from death is realized.
We have
8/9/2019 seen that pivotal events in history
259100887 David Flynnare connected
Temple at the Centerin time and space to Jerus
of Time
alem. From the perspective of heaven, all events are linked to that one place on
earth. It is the doorway through which humanity meets the God of Israel.
Newton did find the key.
And many nations shall come, and say, Come, and let us go up to the mountain of
The Lord, and to the house of the God of Jacob; and he will teach us of his ways
, and we will walk in his paths: for the law shall go forth of Zion, and the wor
d of God from Jerusalem.14
NOTES
1. Isaac Newton, Untitled treatise on Revelation (Section1.1) Jewish National an

d
University
summer Library,
1998. Jerusalem:
The Newton Yahuda Ms. 1.1a
Project±University Transcribed
of Sussex, by Rob London:
East Sussex Iliffe 2007
2. Isaiah 24: 22, 23 KJV
3. Isaiah 26:19 KJV
4. Daniel 12:2 KJV
5. Job 19:25, 26 KJV
6. Isaiah 26: 2 KJV
7. Isaiah 26:20, 21 KJV
8. Isaiah 26:5 KJV
9. Revelation 12: 12 KJV
10. Strong's Hebrew dictionary # 5894 James Strong Exhaustive Concordance of
the Bible. AMG Publishers edition, World Bible Publishers, Inc. 1986 Iowa Falls, I
11. 's Hebrew # 5892 & 5894
12. Ibid. Strong
Michael A. Knibb, The Book of Watchers (1 Enoch 1±36) The Ethiopic Book Of
(Oxford: Clarendon Press, 1978).
13. Alfred W. Crosby, The Measure of Reality : Quantification in Western Europe, 1
250±
1600. (Cambridge: Cambridge University Press, 1996).
14. Micah 4:2 KJV
Appendix
Temple Mount Foundation Stone, Jerusalem Israel

31Â°46'43.45" N 35Â°14'05.87" E
London Stone, London England

51Â°30'43.70"N 0Â°05'32.52 W
Mile marker Paris Island, Paris France
48Â°51'12"N 2Â°20'56.18" E
Mecca, Saudi Arabia

21Â°26'55" N 39Â°48'1" E
Babylon center, Iraq

32Â°32'0.0" N 44Â°24'56.0" E
Susa (Shush) canal between rivers, Iran

32Â°08'41".0 N 48Â°18'33".0 E
Nippur (Nuffar) center, Iraq

32Â°07'48.0" N 45Â°14' 40.0" E
Washington Monument, Washington D.C. USA

38Â°53'22.0" N 77Â°02'07.0" W
Statue of Liberty, New York Harbor, NY, NY USA

40Â° 41'21.0" N 74Â° 02' 40.0" W
Lateran Obelisk, Rome Italy

41Â° 53'12.60" N 12Â° 30'17.30" E
Great Pyramid, Giza Egypt

29Â° 58'48.40" N 31Â° 08'08.0" E
The FAI Sphere distance calculation:

Cosine a = (Cosine Latitude A x Cosine Latitude B x Cosine
(Longitude A - Longitude B)) + (Sine Latitude A x Sine Latitude B)
Earth's radius = 3958.75 Statute miles (3,440.06479 Nautical miles)

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8/9/2019 259100887 David Flynn Temple at the Center of Time

Temple at the Center of Time

EAN-13: 9780981495743 (paper)

Cover illustration and design by Steve Warner

Fig. 1. Image by author based on John Dee's Monas Hieroglyphica (Cambridge: C. H.

Fig. 2. Image by author

1. Sir Steven, Runciman, The Fall of Constantinople (Cambridge UK Cambridge

Chapter One: Principia Apocalyptica

Newton understood the words of God in prophecy as a reflection of the design in

He who denies Daniel's prophecies, undermines Christianity, which is founded on

Expectations of the End of Days

The coming of God in Mercy, in Vengence; beginning with fire, to convert of to c

And from London:

During Newton's last few months as an undergraduate at Trinity College, he studied

Newton returned to Cambridge in 1667 and remained as a lecturing Professor of Ma

Chapter Two: Clavis Temporalis

What was Newton's intention?

Returning to the book Chronology

Origen, considered the first to formulate the concept of biblical interpretation

If one wished to obtain means for a profounder contemplation of the entrance of

As a Neo-Platonist himself, Origen assumed that his readers would investigate th

For example, ªtempleº in Latin has the meaning:

Fig. 5. Image by author

Fig. 6. Image by author

Fig. 8. Courtesy of NASA World Wind

New York: Charles Scribner and Sons, 1970

Chapter Three: The ªTemporalº Nautical Mile

Fig. 9. Courtesy of NASA World Wind

Fig. 10. Image by author

Dividing 360 by 7 produces the same number as:

27,720 / 539 = 51.428571428571.

The persistence of 7 is seen redundantly in the prophetic unfolding of events wr

There is additional evidence for the supernatural correlation of distance and ye

Here, the world centrality of Jerusalem is mentioned. In contrast, for thousands

Fig. 12. Image by author

Such Is the Providence of God

It is also a remarkable feature of the prophecy concerning the destruction of th

Chapter Four: The Line and the Plummet

The Sacred Cubit and the Ark

The Historical Meaning of the Ark

1: ark means to draw out, lengthen, prolonged,

2: awrak means to lengthen, to meet or reach a given point,

3: arak is a length of time,

4: awrake is to long, [or be] patient,

6: awrke means length,

7: orek means long, length, forever.17

archaic: ancient [Gk. arc-aios].

archer: one who shoots with a bow. [ L. arcus, a bow].

arcanum: a secret; mystery [L. arcanum, secret].18

1. Isaac Newton Part 2, Chapter 1 - Observations upon the Prophecies of Daniel a

Chapter Five: A Line over Jerusalem

Fig. 14. Courtesy of NASA World Wind

2,486 x 365 = 907,390 / 360 = 2,520

1948 + 539 = 2,487 + 33 = 2,520

Why Would 33 Stand Out?

In the Gregorian calendar, AD is an abbreviation of the Latin Anno Domini, meani

To find ªminutes,º the decimal .33 is multiplied by 60:

.33 x 60 = 19.8 (19 minutes)

To find ªseconds,º the decimal .8 is again multiplied by 60: