Remembering David Flynn - Entry 8
A new series on the research and findings of a modern Christian genius
Posted: July 01, 2012
11:00 am Eastern

From the works of David Flynn

EDITOR’S NOTE: This is the eighth entry into a series on the works and discoveries of David Eric Flynn, a modern Christian genius who died at the age of 49 this past January 22, 2012 after a short battle with cancer. For nearly two decades David published original and groundbreaking research on his renowned Watchers Website.

by David Flynn

(continued from entry 7)

Throughout Chronology, Newton assigned the dates of civilizations not based on the Christian calendar, which started at the birth of Christ, but the Nabonassar era (AN—Anno Nabonassari) was considered the inception of the Neo-Babylonian Dynasty. This was 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 chronological calculations, but the era was not used by the Babylonians or, for that matter, the average British subject.[i]

The omission of Julian dates was consistent throughout Newton’s Chronology. He stated 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 BC—209 or 210 would 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 skilled in the application of various eras as well as the history of the Bible. Any further interpretation was dependent on the reader having comprehensive understanding of the subject in advance. Chapter five was dedicated solely to the measure of lengths of the Temple of Solomon, in a book dedicated to the 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 established the site for its construction, but it had been given by the law of God. Ezekiel 43:12 states,

This is the law of the temple: The whole area surrounding the mountaintop is most holy. Behold, this is the law of the temple.[ii]



Because God had set the location for the temple, the divine proportion evident within its architecture would have also manifested in its placement relative to everything around it. The temple of Jerusalem was the only building ever known to be directly designed by the Almighty; the same was also the designer of creation itself.

[Its dimensions]…were made clear by the writing from the hand of the Lord concerning it, all the work to be done according to the plan. (1 Chronicles 28:11–19)



The Ark had found a permanent resting place there as the focal point of the temple 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 study of its measurements within his Chronology underscored his belief that God had 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 altogether, and instead focused upon the linear dimensions of Solomon’s temple. He produced a meticulous drawing of the temple’s courts, rooms, and gates calibrated to the “sacred cubit.”[iii]


Fig. 4. Reprinted from Isaac Newton’s The Chronology of Ancient Kingdoms Amended ( London : 1728),11. The Newton Project—University of Sussex, East Sussex London: 2007, www.newtonproject.sussex.ac.uk.

Newton opens chapter five with, “THE Temple of Solomon, being destroyed by the Babylonians, it may not be amiss here to give a description of that edifice.”[iv]

By inserting a geometrical study of the Temple of Solomon in a masterful work otherwise not wavering from a precise historical order of ancient nations, the variation stands out in bold relief. Newton seems to be directing the reader to look more closely 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 cubits of the several nations, Newton opened with this statement:

To the description of the Temple belongs the knowledge of the sacred cubit: to the understanding of which the knowledge of the cubits of the several nations will be conductive.[v]



Newton held the divine dimensions within the Temple of Solomon equal with the physical order of God’s creation, an order that was preserved in the length of the sacred cubit. Newton included statements of the temple’s design in context with the form and fulfillment of prophecy in his work Lexicon Propheticum, (Dictionary of Prophecy), in which he says, “This structure commends itself by the utmost simplicity and harmony of all its proportions.”[vi]

When Newton wrote this study, his acquaintance with the Jewish books on the dimension and supernatural properties of the first and second temples had already been well established. The Library at Cambridge held a copy of the book, Sha’ar Ha-Heshek[vii] of Yohanan Alemanno, which was a study of the wisdom of King Solomon and its deposit in the temple of Jerusalem. Alemanno described the temple as a microcosm of heaven in its design and rituals. The book of Rabbi Abraham 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.[viii]

In the late 1500s, the Spanish Jesuits Hieronymo Prado and his student Juan Bautista Villalpando wrote Explanationes in Ezechielem, in which he described the dimensions of Ezekiel’s temple in relation to the platonic structure of music, the order 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 order of the universe. This study was inserted in the London Polyglot Bible that Newton owned.[ix]

Newton also studied Synopsis Mathematica (1626), the work of Father Marin Mersenne, 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.[x] Along the same lines of reasoning portrayed in these early works, Newton described the visions of John in Revelation as a microcosm 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 face 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.[xi]



Later in the same work, Newton furthered the idea of the temple’s universal symbolism to address the structure and timing of prophecy, underscoring the significance of each vision of John as dependent upon its temple orientation.

Within its context, Newton connected the secret for interpreting the book of Revelation to the temple itself. However, Newton did not give a clear explanation of 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 should be closed up & sealed until the time of the end: but then the wise should understand, & knowledge should be increased. Dan 12.4, 9, 10. And therefore the longer they have continued in obscurity, the more hopes there is that the time is at hand in which they are to be made manifest. If they are never to be understood, to what end did God reveal them?…I suspect there are still more mysteries to be discovered. And as Mr. Mede laid the foundation & I have built upon it: so I hope others will proceed higher until the work be finished.[xii]



Newton had specifically addressed the statement “the wise will understand” to those with the knowledge of biblical history; even modern Sunday Bible students know that 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]…lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.[xiii]



Newton’s comment ends with, “Mr. Mede laid the foundation & I have built upon it.” Solomon also built the first temple of God in Jerusalem .

Many scholars—even before Newton—believed that the geometry of the future temple of Jerusalem and the “heavenly city of Jerusalem” of Revelation possessed some key to the unfolding of prophecy itself. God as a “divine geometer” pervaded early Christian thought. This was the belief that both the natural creation and architecture of the temple 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 geometrically. 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 mention a third future temple existing at the second coming of Christ. Some theologians believe that Ezekiel described this third temple in chapter 40 through the 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. However, theologians are in agreement that Ezekiel’s temple is designated for the 1,000 years of peace after the return of Christ, termed the “millennium” in Christianity.

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 theological 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 Ezekiel’s future temple with Solomon’s from 1 Kings 6 and the second temple from descriptions of Flavius Josephus and the Talmud in order to reconcile their proportions into a complete prophetic symmetry. In Lexici Prophetici Partem Secundum, Newton wrote,

So now we must consider the world of the Israelites, & the meaning of its parts and ceremonies must be explained. And before anything else we must take a look at the Sanctuary in which these deeds of the law were enacted, and which had a three-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 Romans. We must look at the shape of these three if we wish to follow the meaning correctly.[xiv]



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 things…let him peruse at the end of Ezekiel’s prophecies the visions…and let him peruse also from the Apocalypse of John what is related of the city of God, the heavenly Jerusalem, and of its foundations and gates.[xv]



As a Neo-Platonist himself, Origen assumed that his readers would investigate the prophecies in Ezekiel within the context of God as the “divine geometer.” He combined the Neo-Platonic tenet “all is number” from Pythagoras with the numeric texts of the Old Testament. Consistent with this view, the temple of Ezekiel and John’s city of Jerusalem were primarily “architectural” treatises.

Theological visionaries before Newton took Origen’s suggestion a step further. The temple was 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 revealed its geometric proportion as a representation of the distance of planets in their orbit from the sun.[xvi]

These ideas were founded on an inclusive biblical theme. Though every ancient civilization claimed establishment by a god, Israel claimed its God created not only the universe itself, but every other god. The God of Israel personally gave the design of His temple to King David and transferred the pattern for the furnishings of the temple to Moses at Mount Sinai . It took a labor force of 150,000 men, 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 foundations. The cost of the construction was an immense 3,000 tons of gold and 30,000 tons of silver set aside by King David. Knowing that the temple was to be God’s dwelling 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 central “pivot” from where God interacted with mankind. Jerusalem was known as Ur Salem, “City of Peace ,” before Abraham. As stated in the Old Testament in Hebrews 11:8–11, “For he [Abraham] looked forward to the city, which has foundations, whose builder and maker is God.”[xvii]

The early Neo-Platonic and Jewish literature was very clear concerning Jerusalem’s supernatural location. The description of Jerusalem as a terrestrial center point, “situated in the center of the world,” is found in Philo’s Legatio ad Gaium.[xviii] 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.[xix]



Flavius Josephus described Jerusalem as the “navel” of Judea and said that “Jerusalem, as the seat of royalty, is supreme, exalted over all the adjacent region, as the head over the body.”[xx]

These statements from history aided Newton in his studies of the temple’s prophetic centrality, 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 great deal, granting him understanding that the word “temple” was related to “time.”

For example, “temple” in Latin has the meaning:
[tempus, tempor, time.]
[templum,a space marked out, a building dedicated to a god, temple.]
[tempora pl., the fitting or appointed time,].[xxi]

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 “template” of God for the fulfillment 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 of 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 scientific, it is probable that the Ark of God and His temple were inspirational in Newton’s ideas of movement through time.

In modern understanding, time is explained as a point between two eternities that is dependent upon motion to be perceived. This concept was represented in a common Hebrew saying hundreds of years before Newton, “HaMakom V’HaZman Echad Hu,”[xxii] which translates to “Time and Space are One.” The great scholar Maimonides embellished this ancient Jewish view of God’s creation and its connection with time in his work The Guide to the Perplexed, with which Newton was well acquainted:

Time is an accident consequent upon motion and is necessarily attached to it. Neither of them exists without the other. Motion does not exist except in time, and 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.[xxiii]



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 relationship to it. The Jews even before the Renaissance avoided pronouncing the “Tetragrammaton” 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, , “He was,” “He is,” and “He will be,” establishing the eternal nature of God from man’s perspective of Him in the dimension of time.[xxiv]

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.


Fig. 5. Image by author
In this model, time is linear, and moves from a beginning to an end. Travel through space is similar. Movement begins from a point of origin and ends at a terminus.


Fig. 6. Image by author
Here, the Ark of God resides inside the Temple , or metaphorically the temporal plane. The Ark of God represented the “arc” of his interaction between eternities. God, omniscient, omnipresent, and omnipotent, set the Temple at the focus of his influence in the world. It is a mirror image of the model of time. In 1909, Reverend C.I. Scofield made an observation that

All begins with the Ark, which was placed in the holy of holies, because, in revelation, God begins with Himself, working outward toward man: as, in approach, the worshiper begins from himself, moving toward God in the holy of holies.[xxv]



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, according to the ancient Jewish sages, the site where it had rested was considered almost equally important. Its location was God’s eternal residence on Earth, the significance of which was described in the Talmud, a compilation of studies of Jewish law.

After the Ark was taken away (near the end of Bayit Rishon, i.e. the first temple period), a stone remained there from the time of the first Prophets, and it was called Eben ha-Shetiya, “Foundation Stone.” [xxvi]

The name Eben ha-Shetiyah is a combination of two Hebrew words: “the eben (rock) of shetiyah (foundation, array or weaving)”[xxvii] literally translates to “the rock from which the world was arrayed” and “the foundation stone of the world.” This remarkable meaning of shetiyah, of weaving or warping, fits the metaphysical sense of the location 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.[xxviii]

In the Mishnah Kelim 1:6–9, the Temple is described in relationship to degrees of holiness radiating outward from the Holy of Holies where the Ark of the Covenant stood. These areas are listed in order from least holy to most holy as the land of Israel: the walled cities of Israel; the city of Jerusalem; the temple 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 pseudopigraphic book of Jubilees, the temple mount in Jerusalem is described as the center point of the world: “And he [Noah] knew…that Mount Sinai [is] the center of the desert, and Mount Zion the center of the navel of the earth….”[xxix]

This idea is mentioned in several places in the Old Testament. For example, Judges 9:37 and Ezekiel 38:12 describe the location of the temple, or the mount upon which it stood, as the “highest place or center of the earth itself” or tabur ha eretz.[xxx] The Septuagint Greek translation of these texts rendered the word “tabur” (highest place), as “omphalos,” or navel.

The forms of “shetiyah” encompass a full sense of the foundation stone upon which the Ark of the Covenant was placed. The ancient Hebrew sages consider the combined meaning of “shetiya” as consistent with a point existing metaphysically outside of time.[xxxi]

In addition to the meaning “to warp,” 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.[xxxii] 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 fountain 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 Earth, falling as rain from heaven.[xxxiii]

The process of water on the Earth fits the conception of time as well the Ark’s relationship to it. Like time, the water of a river flows in a linear path 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 upon 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 Sinai desert. All three were guided by the Spirit of God (ruach), a word in Hebrew that is used both identically for breath and for wind.

In this light, it seems reasonable that a relationship should also exist between time and location of prophetic events directly affecting Jerusalem and the temple’s location. The prisca sapentia framework of Newton suggests that the distance between the temple of Jerusalem and the capital city of any nation historically effecting Jerusalem would be supernaturally connected. This relationship would be significant with respect to units of time, expressing meaning in line with God’s divine plan as recorded in the word of his prophets. The dualistic word “ruler,” as both the arbitrator 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 the 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.[xxxiv]

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 significance. A relationship between Jerusalem and the nations has existed from the foundation of the temple, but has not been completely perceived—and 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 exact location the writing on the wall occurred, the distance should relate to the pivotal period that the city most influenced Jerusalem . According to current knowledge, such a relationship exists, and is the distance of 539.86 statute miles.

According to the Babylonian chronicles, Babylon fell to the Medes and Persians on the sixteenth day of Tishri of the Jewish calendar, which is also October 12, 539 BC.[xxxv]

Modern satellite measurements between the temple mount in Jerusalem and the center 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 Babylon 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 city 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.… [I]n the middle 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 Palace between that Temple and the river: (Herodotus. l. 1. ca. 178 BC. This old Palace was built by the Assyrians, according to Isaiah 23:13.)[xxxvi]






Fig. 7. Reprinted from George Stephen Goodspeed, Ph.D., A History of the Babylonians 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.

The prisca sapientia relationship in the year of Babylon’s fall and the distance between Babylon and Jerusalem is recorded in statute miles. However, this is not the only linear value that expresses this phenomenon. The nautical mile can also be used to establish significant prophetic and time based results [RNN Note: We continue with David's findings in the next entry, but first a poem from Tom Horn...

Though witches as 'Christians' scoped your mind
insisting darkness be
DF knew what teotwawki angels saw
Hoping you too would see...

Remembering David Flynn - Entry 9
A new series on the research and findings of a modern Christian genius
Posted: July 05, 2012
11:00 am Eastern

From the works of David Flynn

EDITOR’S NOTE: This is the ninth entry into a series on the works and discoveries of David Eric Flynn, a modern Christian genius who died at the age of 49 this past January 22, 2012 after a short battle with cancer. For nearly two decades David published original and groundbreaking research on his renowned Watchers Website.

by David Flynn

(continued from entry 8)

The “Temporal” Nautical Mile

From greatest antiquity, the art of navigation has demonstrated a link between the heavens and earth. On the sea and in deserts without changing horizons, the sun, moon, and stars are the only reliable guide.

The angle of North Star above the horizon reveals the latitude of the observer. However, the calculation of longitude (location east or west of a fixed point) is based on the precise timing of 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 Greenwich . Both latitude and longitude are based on 360 degrees in a circle and the number 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, according to determine longitude. If, for example, the difference is three hours and ten minutes later than 12 noon in Greenwich , England charts, the navigator knows that the longitude is 4510 degrees, 12 minutes east of Greenwich . Therefore, if the 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 60). One degree of latitude is 60 nautical miles and about 69 statute miles on average. A nautical mile is 1.15 times greater than a statute mile, but about 796 feet longer.[i]

In the New Testament, the Greek word naus means both a “center of the temple,” where the Ark stood in the Holy of Holies (Matthew 23:17), and “ship” (Acts 27:41).

The Greek naus was derived from the Hebrew word for “home” or “temple,” pronounced either naw-veh or no-ah. As the former, it is the ancient etymological origin for the word “navy” and “navigation.” 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 (Greek, nau-tes[ii]) which is related to the Hebrew root navta meaning “to stretch out,” “to move or travel,” and even “a measuring line,” found in Job 38:5, Isaiah 44:13, and Lamentations 2:8.[iii]

Isaac Newton understood the significance of Noah with respect to sacred knowledge and the recovery of its pure form. Concerning his treatise on the origin of religion, Newton’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 nations debased by their own inventions.[iv]



In the same work, Newton tied the pure religion of Noah to the temple itself:

Twas one design of the first institution of the true religion to propose to mankind by the frame of the ancient temples, (of Solomon and Nehemiah) the study of the frame of the world as the true Temple of the great God they worshipped.[v]



The Hebrew name Noah is pronounced “noe” or “noach” and its spelling, , is subtly different from naw-veh, . Both words are a variation of the same Hebrew root noe meaning, “to rest,” to “settle down,” and “a home or dwelling place.”

In nautical terms, time and distance are related. The speed that a ship travels across the water is the “knot,” which is defined as one nautical mile per hour. The number of degrees of travel determines nautical miles over the Earth multiplied by 60 minutes in an hour. Distance in these degrees is calibrated using the terms “arc minutes” and “arc seconds.” This is, of course, due to the curvature of the Earth. However, the play of meaning between the Ark of Noah and the arc of navigation, or minutes 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 events and the temple. Although the Holy of Holies is termed a “Naus” in Greek, it was called the “debir” in Hebrew (1 Kings 6:5). The latter has the precise meaning “to arrange,” but it is used figuratively to speak, answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), or utter, among other things.[vi]

“Debir” identifies the presence of God in the Holy of Holies as the source for the words of the prophets. The oracle function of the prophets resonated with the oracle of the temple, which connected in time and space.

The prisca sapienta correlation between time and 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 closely detailed in Observations. Both Daniel and John addressed the theme of time of the end and the return of Christ:

The Apocalypse of John is written in the same style and language with the Prophecies of Daniel, and hath the same relation to them which they have to one another, so that all of them together make but one complete Prophecy; and in like manner it consists of two parts, an introductory Prophecy, and an interpretation thereof.[vii]



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 to time before the 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 miles 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, both numbers should 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 suggested in the Chronology cryptogram. The unifying constant 2,520 links the creation 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.…And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.



As the solar day is measured by one 360-degree revolution of the Earth, seven days equals 2,520 degrees. The fall of Babylon in 539 BC reinforces the supernatural 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 by 7, the result is 3,780, which is also 2,520 + 1,260 (half 2,520). When 540 is divided by 7, the result is 77.142857142857…, 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 written by Daniel. The number of the writing on the wall, 2,520, multiplied by seven 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 fall of Babylon in 539 BC.

The ancient “sacred year” consisted of 360 days, the numbering of which was a common practice among the ancients, according to the historian Immanuel 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 year consisted of twelve months of thirty days each. The Assyrian year consisted of 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 twelve months with thirty days each. The new moon festivals were very important in 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 Manetho, 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; later 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 China the year consisted of 360 days divided into twelve months of thirty days each. 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 was thirty days in length.[viii]



There is additional evidence for the supernatural correlation of distance and year 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 studies 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 prophetic 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 carried to exile in Babylonia by Nebuchadnezzar. Ezekiel began predicting the fall of Jerusalem and the destruction of its temple while living in a Jewish settlement near the city Nippur 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 there upon him.…Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst 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 statutes, they have not walked in them.…Wherefore, as I live, saith the Lord GOD; Surely, 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 eye spare, neither will I have any pity. Moreover I will make thee waste, and a reproach among the nations that are round about thee, in the sight of all that pass by.[ix]



Here, the world centrality of Jerusalem is mentioned. In contrast, for thousands of years Nippur was the religious center of Mesopotamia . Sumerian myth deemed the city as the birthplace of humanity, created by the deity Enlil. In the same way that Rome legitimized political power in the Holy Roman Empire in Europe, Babylonian rulers looked to Nippur for spiritual favor and power. Nippur remained the religious heart of Mesopotamia throughout the reigns of Assyrian and Babylonian 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 living with Ezekiel considered the destruction of Jerusalem impossible, believing that God would protect the city forever. Ezekiel’s message of doom, delivered through Nippur , a city diametrically opposing the God of Israel, demonstrated the extent to which Israel had rebelled against God’s covenant with them.

In 596 BC, Nebuchadrezzar set Zedekiah, the third son of Josiah, on the throne of Judah. Soon after, Zedekiah conspired with Egypt and revolted against Babylon . In 587 BC, Nebuchadrezzar sent a massive army against Jerusalem, which forced King Zedekiah to flee through a water tunnel under the city—known as Zedekiah’s tunnel—but was captured, 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.[x]

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 from the temple of Jerusalem.[xi]


Fig. 11. Author’s image based on H. W. F. Saggs, Civilization Before Greece and Rome (New Haven: Yale University Press, 1989), 119.
s

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 predicted its restoration [RNN Note: We continue with David's findings in the next entry].

Remembering David Flynn - Entry 10
A new series on the research and findings of a modern Christian genius
Posted: July 08, 2012
11:00 am Eastern

From the works of David Flynn

EDITOR’S NOTE: This is the tenth entry into a series on the works and discoveries of David Eric Flynn, a modern Christian genius who died at the age of 49 this past January 22, 2012 after a short battle with cancer. For nearly two decades David published original and groundbreaking research on his renowned Watchers Website.

by David Flynn

(continued from entry 9)

Amongst the Interpreters of the last age, there is scarce one of note who hath not made some discovery worth knowing; and thence seem to gather that God is about 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 design. —Isaac Newton, Observations upon the Prophecies of Daniel and the Apocalypse of St. John [i]

It is notable that Newton did not render the dates in his book of ancient chronology from the Christian era. An era is defined as a period that begins from a fixed point in time. All dates are then rendered either forward to or backwards from that fixed point.

The most commonly known eras for Western history are anchored 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 city of Rome (753 BC: year marked AUC for ad urbe condita, “from the founding of the city”); (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 Greece (776 BC, time in Olympiads).

The first to use the Christian era to mark years was Dionysius Exiguus, a Roman monk, chronologist, 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 was 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 fully understood but in the reality of Christ:

Thy Word, through Whom Thou madest all things…Thy Only Begotton, through Whom Thou calledst to adoption the believing people…I beseech Thee by Him Who sitteth at Thy right hand, and “intercedeth with Thee for us, in Whom are hidden all the treasures of wisdom and knowledge.” These I do seek in Thy books. Of Him did Moses write; this saith Himself; this saith the Truth.[ii]



The theme of Newton’s studies of the “temporal properties” of the Ark and temple in the Exodus were consistently Messianic in application. They were a means to solve the timing of His return. Newton revealed his Christ-centric belief concerning prophecy in his Treatise of Revelation:

For the rules whereby they [the Jews] were to know the Messiah where the prophecies of the Old Testament. And these our Savior recommended to their consideration in the very beginning of His preaching and afterward commanded the study of them for that end saying Luke 4:21: “Search the Scriptures for in them ye think ye have eternal life, and these are they which testify of Me.”[iii]



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 prophecy. The regard that biblical numbers provided a valid means of interpretation was eventually abandoned in later theological circles through the course of history. This was due to the aversion of mixing esoteric and occult practices with pure exegesis and rational thought. However, the significance of numbers with respect to prophecy remains. The study of numbers within Christianity has varied according 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.[iv]

In these examples, the number fifteen is associated with resurrection, and the Ark of Noah and linear measure from the city of Jerusalem use the cubit and the furlong, 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 gravitation. 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 calculus that he employed in Principia.[v]

The “distance equals time” relationship seems to hinge on the reality of Christ as the “Word of God” made flesh. The Word of God formed all dimension, and manifested in time as well 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 measurement that binds this relationship as also being part of the Word of God is the Law. 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 way.

The Sacred Cubit and the Ark

The “time equals distance” phenomenon is dependent on the sacred cubit, and it is therefore necessary to establish its value as precisely as possible.

The Ark of the Covenant was a sacred wooden chest of the ancient Hebrews, which was identified 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 merged at one point on Earth in time and space. Those transgressing the laws concerning the handling of the Ark died supernatural deaths. In one circumstance, the act of simply touching it killed instantly (2 Samuel 6:6,7). Due to an unauthorized opening of the Ark by the curious, 50,700 Israelites died (1 Samuel 6:19). Levite priests carried the Ark by staves thrust through rings on its side that were 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 derives its name, “Ark of the Covenant” or “Ark of the Law.” These were two tablets of stone 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 Ark was the autograph copy of the 613 Laws, written out by Moses and deposited there. This repository of every law of God necessarily created contained the standards of measurement, as stated in Proverbs 20:10: “Divers weights, [and] divers measures, both of them [are] alike abomination to the LORD.” According to Deuteronomy 25:14,

Thou shalt not have in thine house divers measures, a great and a small. [But] thou 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 abomination unto the LORD thy God.[vi]



The first mention of the construction of the Holy Ark is found in the book of Exodus, 25:10. The Sacred Cubit was the basis of the Ark’s design, which revealed that “Two 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.” The description of the 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 mercy seat shall the faces of the cherubims be.[vii]



The biblical chapter and verse of the Ark’s construction ending in Exodus 25:20 may not have been by accident. The Israelites’ cubit in the time of Moses until Solomon was equal to 25.20 modern inches.[viii] 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 1240. It is highly likely that the French Order of Knights Templar influenced Hugo’s understanding of the cubit. In AD 1119, the Templars established themselves in Jerusalem , predating the founding of the Dominican order by 121 years. 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 “Manda” which means “secret knowledge.” The Mandaeans believed that the future of mankind on the Earth was directed from heaven and preserved in the temple in Jerusalem.[ix]

Flanders Petrie, in his extensive study of ancient calibration from the book Inductive Metrology, defines the Sacred Cubit of the Hebrews in the time of Moses as being

The 25-inch cubit…found in ancient Egypt , Assyria , Persia , Syria , and probably in Greece , varying from 25.1 to 25.4. In modern Persia , Arabia , Greece , a pic or braccio of the same length also [varies] from 25.0 to 25.3. The mean of measurement from ancient structures around Jerusalem is 25.2 + - .1, which is the sacred Hebrew cubit.[x]



This was close to the value Isaac Newton had estimated the cubit to be in British inches, of which he wrote:

The stature of the human body, according to the Talmudists, contains about 3 cubits from the feet to the head. Now the ordinary stature of men, when they are barefoot, is greater than 5 Roman feet and less than 6 Roman feet. Take a third part of this and the vulgar cubit will be more than 20 unicae and less than 24 unicae of the Roman foot; and consequently the Sacred Cubit will be more than 24 unicae and less than 28 + (4/5) unicae of the same foot.[xi]



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 other units, clearly not forming part of the regular system; these he values at 25.20 inches and 39.96 inches.[xii]



At the close of his extensive study, Petrie explains the sacred cubit (25.20 inches) 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; in fact, it seems very probable that the 25th (the inch, if I may so call it) was the real basis of the cubit.…This is well known as the sacred Hebrew, Royal Persian, and Chaldean cubit, mentioned by Newton, Golius, Kelly, Quiepo, and Oppert.…The Sacred Hebrew or Royal Persian cubit is found to have been used in Greece, Monammedan Persia, and apparently by North American mound-builders.…The Assyrian cubit, “great hu” 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.[xiii]



The Sacred Cubit as a fractal of the number of the writing on the wall, 2,520, represented an elemental law in the creation of God. It was the standard of design 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 distinction, inferring that they mirror each other in shape. Although the universe is infinite, the matter within and time that binds it is not. Therefore time, like matter, has a defined beginning and end. According to this understanding, the division 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, manifested through the agency of a “hand,” maintaining the ancient metaphor of the “finger or hand of God” working His will in the 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 representative of these functions, and was the linear standard of all creation. James Strong (1822–1894), professor of biblical literature and exegetical theology at Troy University , 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 explain) “because the forearm is the mother of the [entire] arm” (a metaphor not very obvious surely), but because the cubit (or ulna) is the “mother,” as it were, of all dimensions whether in the human body or elsewhere.[xiv]



In ancient Egypt, cubit rods used for architecture and building were divided by the units of “digits,” which are primarily a reference to the fingers of the hand.[xv] 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 moment (fingers) of a man’s (hand) came out and wrote on the plaster of the wall of the king’s palace across from the lampstand. And the king saw the palm of the hand that wrote.[xvi]



Newton included work on the cubit of the Jews in several manuscripts and books. He explained the relationship of the Sacred Cubit to “palms” of length. In his Prolegomena to a Lexicon propheticumhe, Newton lists the Sacred Cubit as 7 palms and the Common Cubit as 6 palms, based on the description of the rod that was used to measure the temple in Ezekiel 40:5.[xvii]

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 sacred number, 2,520, (100 times the sacred cubit) is also the result of 360 x 7.[xviii]

The Historical Meaning of the Ark

In light of the central importance the Ark maintained in the religious and civil lives of the Israelites throughout the Scriptures, it is intriguing that its actual Hebrew name, the Arown, , literally means a chest or box, and was not transliterated (i.e., phonetically retained) in later versions of the Bible of common languages. It has been translated “Ark” in every version of the Bible of our age. This 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 Noah and the Ark of the Covenant. This Latin translation was created by St. Jerome at the insistence of Pope Damascus I in the 4th Century AD. It has remained the 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 Latin, as history records, with the close advice of rabbi scholars, the word “ark” was substituted for arown.

The closest match between the three-letters of the Greek word “ark” ark (alpha, rho, kappa)and the three letters in Aramaic square script (modern Hebrew) that correspond with it phonetically are: (aleph, resh, koph). These bear a close resemblance 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 deliberately chose the Latin and Greek “ark,” a word that suited the generic meaning of the Hebrew word arown, a box. However, the word “ark” does exist in Hebrew; its literal meaning is virtually the same as an “ark” from Greek and Latin.

The Hebrew word a,r,k, , can be pronounced seven different ways, and has a variety of meanings:

(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.[xix]



Just as the word “ark” in Hebrew has the meaning of “a measure of time and distance,” the word in Greek and Latin “arc” embodies these same ideas. From these roots extend a large variety of words in the modern English language, repeating a theme that describes the supernatural property of the Ark itself.

arch: the arc of a circle, a curved support in architecture, bow. [L. arca, a chest, 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].[xx]



As in the Greek and Latin forms of the name for the Ark of God, the Hebrew word “ark” 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 the ancient rule of God in time between two eternities are all conveyed through the history of trade between the ancient Hebrews and Greeks sheds light on the transfer of words and alphabets.

Early Phoenician and Israelite traders of the Mediterranean shared not only commerce and goods with the rest of the civilized world, but writing and knowledge as 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 paleo-Hebrew or Phoenician script. The paleo-Hebrew and early Greek alphabet is nearly identical except for one feature. The early Greeks wrote their letters in mirror image of the Hebrew. A simple reason for this is that Hebrew is written from right to left, and Greek from left to right. The Greeks merely superimposed the sounds of their language into the letters given to them by Israelite and Phoenician traders.


Fig. 13. Image reprinted from Illustrated Bible Dictionary, Third Edition,
M.G. Easton M.A., D.D.,Thomas Nelson, New York 1897.
During the exile of the kingdoms of Judah and Israel in Babylon between 587 BC and 538 BC, the Hebrew alphabet was changed to the Aramaic “square script” still in use today.

The Greeks would have become familiar with the same texts held most valuable by the Hebrews, especially the story of the Exodus. Formulators of the Greek alphabet would have revered the “letters” that made words immortal. They were the words, “by which the heavens and the earth were created.”[xxi] These same words conveyed the supernatural properties of the Ark of God.

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 its power.

The most prominent feature of the Ark of the Covenant, as well every “ark” found in the Bible, is its movement over the Earth from one point to another under the navigation of 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 contained “seeds” 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 produces an arc, as the Earth itself is a sphere. Speed is measured by the length of time it takes to travel over a set distance. These concepts are most commonly defined by the physics of Newton’s Calculus, which determines instantaneous rates of change, and may be 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. Calculus is necessary for finding arc length and measuring the area of a region bounded by a curve.

Before the development of calculus by Isaac Newton, mathematics dealt only with static situations, i.e., those that were not in motion. Between 1665 and 1666, Isaac Newton began to develop calculus and formulate the theory of gravitation. It was not until Newton brought forth his work Principia and his three laws of motion and universal gravitation that the foundation was laid for a consideration of the relative motions of all bodies.

Motion cannot exist without time. Time does not exist without motion. The laws of space, gravity, and time bind us in our reality. God by definition exists throughout all space and all time, but also outside and apart from them. Having created the laws of the universe, His perspective of time and space is omnipotent and 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 addressing these aspects.

The parallels between calculus as a tool for measuring distance over time and the meaning of the word ark in the ancient languages suggest an interrelationship between them. Newton had encountered these relationships in his studies of the ancient Jewish texts [RNN Note: We continue with David's findings in the next entry].

Remembering David Flynn - Entry 11:11
A new series on the research and findings of a modern Christian genius
Posted: July 10, 2012
11:00 am Eastern

From the works of David Flynn

EDITOR’S NOTE: This is the eleventh entry into a series on the works and discoveries of David Eric Flynn, a modern Christian genius who died at the age of 49 this past January 22, 2012 after a short battle with cancer. For nearly two decades David published original and groundbreaking research on his renowned Watchers Website.

by David Flynn

(continued from entry 10)

A Line Over Jerusalem

A statement found in Zechariah 1 suggests that the distances between the temple and the capitals of nations having oppressed the exiled Israelites were important. 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 great 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. Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.[i]



It is clear from history that the foundation and remains of the temple still existed when the Babylonian exiles returned, and the process of constructing the temple would not have involved extensive land survey to establish the temple’s correct 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 rebuilding of the temple. Biblical events of antiquity often foreshadow the future fulfillment of God’s plans.

The use of a measuring line in building and architecture has been known from greatest 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, but as a metaphor of the order in creation. According to Newton , both creation and the biblical cannon bore the stamp of his authorship. This theme is apparent in many prophetic texts of the Old Testament. Zechariah identifies the “nations” as Jerusalem’s oppressors. The “measuring line” in this case serves as a device of judicial calibration in the sense that the future nations as well as Babylon would be judged using the standard of God’s law concerning their treatment of Jerusalem and especially 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 measure the temple of God and the altar and those worshiping in it. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles [literally, nations].[ii]



Here again there is a relationship between the nations of the Earth and their location proximate to the temple. For the “outside court” of the temple, John the revelator uses the Greek pharse aulen ton exothen, meaning literally “away toward the winds.”[iii] This implied the nations of the entire world as scattered to the four winds. Their distance from the temple of God is both a metaphor for the disregard or amenity they have for it, as well as the distance in which they lie away from the temple. According to Isaiah 28:17, “Judgment will I lay to the line, and righteousness to the plummet.” A similar message is conveyed in Micah 1:2: “Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.”

Having Zechariah and John’s perspective of measuring line (and Newton’s belief of a universal standard in the geometry of the temple), we can put a hypothesis that linear measure may relate to or equal years of the Gregorian calendar to the test. In modern times, literal “measuring lines” exist that can calculate precise distances between 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 “measuring line of God” has been demonstrated in the distance between Jerusalem and Babylon . Newton paired both cities in chapter five of Chronologies by insertion of the geometric study of the temple of Jerusalem after describing the reign and fall of Babylon .

However, Newton also focused extensively on the prophecies of the second advent of Christ. Because the temple in Jerusalem was a focal point of the return of Christ in the writings of both the prophet Daniel and John the Revelator, its reappearance in the future on the temple mount of Jerusalem, either through divine or 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 reference 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 phenomena.

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 measurements.

It could not be built unless the priests from the tribe of Levi were re-established in Jerusalem . According to Mosaic Law, God designated the tribe of Levi as priests 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 not 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-thirds are involved in various degrees with Temple ritual, sacrifice, feast days, and requirements of a citizen of Israel , all of which are impossible to keep unless a temple exist in Jerusalem .

Newton clearly understood the Law of Moses. His writings underscored the significance of the law with respect to nature, prophecy, and the interpretation of both. While living in London as Master of the Mint and President of the Royal Society, Newton wrote concerning the law of return of the Jews to Jerusalem and the 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;[iv] it may perhaps come forth not from the Jews themselves, but from some other kingdom friendly to them, and precede their return from captivity, and give occasion to it; and lastly, that this rebuilding of Jerusalem and the waste places of Judah is predicted in Micah 7:11, Amos 9:11, 14. Ezekiel 36:33, 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 19…and Acts 1 Matthew 24 Joel 3 Ezekiel 36, 37. Isaiah 60, 62. 63, 65. and 66:and many other places of scripture. The manner I know not. Let time be the Interpreter.[v]



Indeed, time is the interpreter, and the temple, as Newton had long suspected, was the key.

By fixing a point on the site of the temple mount, a measuring line extended over Jerusalem to the center of London, produces 1,948.40 nautical miles.

Recorded in the earth between the temple mount of Jerusalem and the historic center of London is the fulfillment of Newton’s own prediction. Israel became a nation again in May 14th, 1948.

Britain was the nation that was “friendly to the Jews” 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 Tower of London , while he was employed as Master of the Royal Mint from 1696 to 1727.

The British defeated the Ottoman Turks and became administrators of the land of ancient Israel in 1917. Through mandate after World War I and World War II until 1948, London was the heart of the governing intellect over the region.

London’s original location at its founding is an important point in establishing the exact value of distance between it and Jerusalem’s temple.

The Romans established Londinium ca. AD 47. It was a civilian settlement built where 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 Britain in AD 43, the area of London was almost certainly open countryside.


Fig. 15. In this map of ancient “Londinium,” the center of the city is marked by a milestone. This gnomon, known as the “London stone,” is still in existence to this day. Its original location in the center of Cannon Street has been retained in London’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 “London Stone” was a Roman milestone from which all distances were measured in the province. In the 17th century, Christopher Wren was able to observe the foundations of the London Stone underneath Cannon Street during the rebuilding of London after the Great Fire.[vi] With this information, it is possible to extend a measuring line from the temple mount in Jerusalem to the exact center of ancient London .


Fig. 16. Image by author based on descriptions of the ancient center of London as defined by Roman settlement boundaries in George Lawrence Gomme, The Governance 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 Cannon Street , and ends with its terminus on the temple mount in Jerusalem . The point chosen on the temple mount itself is the location of the foundation stone, the site upon which the Ark of the Covenant rested.


Fig. 17. The ancient center of London , England , 1948, 40 nautical miles from Jerusalem’s temple mount. Image courtesy of NASA World Wind.

Of all the numbers that could be represented in miles between the Temple mount of Jerusalem and the historical center of London, statistically speaking, the odds of hitting the exact year of Israel’s rebirth as a nation, 1948, in any form of measurement is astronomical. One can calculate distance using many—even arbitrary—systems. However, it is significant that the distance between London’s center and Jerusalem’s center, the temple mount, reflects the rebirth of Israel in nautical miles. Nautical miles are based on the ratio of degrees in a circle to minutes in an hour. The 360-degree circle and the 60-minute hour have existed from the birth of civilization. Each degree of the great circle of the Earth equals 60 nautical miles. The circumference of the earth is therefore 21,600 miles (360 x 60). This is related to the value of the common cubit, which is 21.60 inches. With the understanding 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 reasonably termed, an “Ark mile” or “temple mile.”

In relation to the prisca theologia suggested in Newton’s research, the nautical mile calibrates to prophetic events occurring after the birth of Christ. Alternately, the statute mile seems to relate to events occurring before the birth of Christ. Both miles are numerically and symbolically significant with respect to prophecy.

In calculations of distance using the Statute mile, such as between Babylon and Jerusalem , the priscia theologia value manifests because the ratio of sacred cubit (25.20 inches) was preserved within the British mile up until Newton’s time. The 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 Elizabeth. The full significance of the statute mile will be explored in later chapters.

In addition to the distance between both cities recording the year of Israel’s rebirth, 1948 also figures into the dominical number, 2,520. There were 2,486 years between the release of the Jews from Babylon (by Cyrus the great in 538 BC) and the rebirth of Israel in 1948. These years are counted in 365 solar days. If years are calculated using 360 days (like all prophetic years in the Old Testament) the exact 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 year 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, meaning “in the year of our Lord.” Apart from the birth of Christ, on which the modern calendar is based, his resurrection is the most important event in Christianity. Most chronologists assign the age of Christ’s death and resurrection to 33 years. Newton also agreed with this chronology and listed the passion of Jesus as having occurred no later than AD 34 in chapter 11 of Observations upon the Prophecies of Daniel and the Apocalypse of St. John.[vii]

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 believed the number represented a hierarchal division of creation. Its repeated mention in the judgments of Revelation correlated to the rebellion of the angels aligned to the Dragon in Revelation 12. Also according to his studies of the dispensation of the prophecy, time was an inseparable factor.

The universal hour has 60 minutes in the ancient sexagesimal system. In navigational and geodetic measurements, the following calculation converts decimal distances (based on 10) into degrees of minutes and seconds (based on 60):

To find “minutes,” the decimal .33 is multiplied by 60:

.33 x 60 = 19.8 (19 minutes)

To find “seconds,” the decimal .8 is again multiplied by 60:

.80 x 60 = 48 seconds.[viii]


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.


Fig. 18. Image by author
The same two numbers associated with the third of time (33 and 1948) also mark the orientation of Jerusalem in the land of Israel . Thirty three miles is the shortest distance to the Mediterranean Sea from Jerusalem . The direction of this path generates an azimuth of 19.48 degrees, north of west.


Fig. 19. Courtesy of NASA World Wind


RNN NOTE: In other words, the Temple at Jerusalem and the birth of Christ were set squarely at the Center of Time. This is intriguing when one discovers in the new David Flynn Collection how, secreted in this knowledge, is the year... 2012.

Remembering David Flynn - Entry 2012
A new series on the research and findings of a modern Christian genius
Posted: July 12, 2012
11:00 am Eastern

From the works of David Flynn

EDITOR’S NOTE: This is the twelfth entry into a series on the works and discoveries of David Eric Flynn, a modern Christian genius who died at the age of 49 this past January 22, 2012 after a short battle with cancer. For nearly two decades David published original and groundbreaking research on his renowned Watchers Website.

NOTE FROM EDITOR: Did David Flynn See The Arrival Of Petrus Romanus And The “America” Code When “All Nations” Would Be Forced To Worship The “Image” Arriving In 2012?

by David Flynn

(continued from entry 11:11)

When Constantine converted pagan Rome to Catholicism, he superimposed Christian motifs over pre-existing sun worship cults. He himself worshipped the god Sol Invictus (the invincible sun) until his death. Constantine declared dies Solis, “Sun-day,” as the official day of rest for the empire on March 7, AD 321, minted coins bearing Helios crowned with the spiked rays, and established Christ’s nativity on the pagan date of the birth of the sun, December 25.[i]

The imagery of Revelation involves the same circumstance. This is especially manifest in the feminine version of the “church” as a “solar” counterfeit of the ecclesia.

The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, 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.[ii]

And upon her forehead [was] a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.[iii]



New York City shares the title “The Capital of the World,” and has the Statue of Liberty in its harbor.[iv] The Statue of Liberty was designed by Frédéric-Auguste Bartholdi 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 overlook the Suez Canal . The design of the statue of Isis was of “a robed woman holding aloft a torch.”[v] Modeled closely on the Colossus of Rhodes, an image of Helios, the 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, which, according to Revelation 14:4 means, “having a golden cup in her hand full of abominations and filthiness of her fornication.”[vi] Twenty-five windows in the crown 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.[vii] The most intriguing connection to Revelation that the Statue exhibits is not in its appearance, but in its distance from the temple in Jerusalem.

America has long been considered a utopian land, designated by the founding fathers as a country of freedom and liberty. Its laws are clearly based on Plato’s philosophy, and is largely extracted from his work Laws. The Platonic relationship is defined by the mutual benefit shared between citizen and state. This value was emphasized by Plato as embodied in the number 5,040. As the perfect city of Magnesia 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.


Fig. 63. Courtesy of NASA World Wind
The phrase “Babylon has fallen, has fallen” is found once in the Old Testament in Isaiah 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 future city and world religious system, will fall at the end of days. From the perspective 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 God’s creation and design of prophecy, it also had the metaphorical meaning that Daniel interpreted on what the kingdom was weighed, balanced, and divided. Similarly, 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 number of the beast found in Revelation.

“America” can be found in the Bible spaced 17 letters apart in Daniel 3:3. This is the shortest equal distance letter skip that appears throughout the entire text from Genesis to Revelation.


From the beginning of Daniel 3:3 until the last letter of America in the text, there are 33 Hebrew words. America is spaced 17 letters apart in 33 words:



33 / 17 = 1.941176479

and 1.941176479 x 2 = 3.88235.



By moving the decimal place to the right one number, the exact latitude of the Washington DC is found. After all, 38.8235 decimal degrees is 38.50 degrees in minutes and seconds. Daniel 3.3–5 reads:

Then the princes, the governors, and captains, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; an obelisk and they stood before the image that Nebuchadnezzar had set up. Then an 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, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up.[viii]



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.[ix]

The history of Daniel 3:3 is also important. Between 587 BC and 586 BC, Nebuchadnezzar destroyed the temple in Jerusalem and brought the Jews into exile in Babylon . Shadrach, Meshach, and Abednego were among the select Jews who served in the court of Nebuchadnezzar as his counselors. However, these men refused to worship 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 who released the Jews from captivity to build the temple in Jerusalem . It is an often unrecognized fact that the name Cyrus, the liberator of the Jews, means “he who possesses the furnace.”[x]

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 and verse of this referenced passage in Daniel:



1776 / 3.3 = 538.



As is mentioned above, 538 BC fell to King Cyrus, who ultimately freed the Jews from their exile. 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 calculation of the return 538 BC. This means that between the first temple’s destruction in 587 BC by the Babylonians until the second temple’s destruction in 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 / 365.2425 solar days = 656.44058 solar years

656.44058 – AD 70 = 586 BC



If the numbers of the “America” 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 “rebuild” the temple. In fact, according to the “America” 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 Revelation 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 “hexagonal.” 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 .1212121212…



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





Fig. 66. Courtesy of NASA World Wind
The aforementioned text of Daniel 3:3 containing the “America” code and the rest of the passage from Daniel 3:3–5 describes “all nations” being forced to worship the “image.” America and historical Babylon were the nexus of the civilized world because both 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 “image worship” event during the Babylonian exile, but also a prophecy concerning the Antichrist in the same vein as Matthew 24:15: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand).”[xi]

Jesus was referring to the prophecy in Daniel 11:31, in which he says, “And they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate.”[xii] This prophecy concerning the Antichrist is mentioned again in Revelation:

And [he] deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.[xiii]



Death for those who refuse to worship the image of the beast is paralleled in Daniel: “And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace.”[xiv] In order for this prophecy to occur, the temple of Jerusalem must be built. Daniel 12:11 states that Jewish temple rituals will be renewed and then interrupted before the return of Christ. In Matthew 24:15–16, Jesus Christ warned, “Therefore when you see the ‘abomination 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.”[xv]

The prophet Daniel himself asked the question, “When will be the end of these things?” (literally “the later time” of these things). His answer: “Go thy way, Daniel: for the words [are] closed up and sealed till the time of the end.”[xvi]

Perhaps we have finally arrived at the end. It may be that words of Daniel’s prophecy are beginning to be unsealed.

Ezekiel 33 containing 33 verses underscores the importance of “watching” 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, and 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, his 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 deliver his soul. But if the watchman see the sword come, and blow not the trumpet, and the people be not warned; if the sword come, and take [any] person from among them, he is taken away in his iniquity; but his blood will I require at the watchman’s hand.[xvii]



A similar warning is found in reference to the return of Christ in the New Testament 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 shalt not know what hour I will come upon thee. [xviii]



Jesus used the word “watch” so often in warning that followers of his return raised some interesting possibilities. In each instance, the word in Greek is grēgoreō, meaning

1) to watch

2) to rise from the dead (1 Thessalonians 5:10)

This word is from the root egeirō, 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 life[xix]



In modern times, the unit of time is according to “the year of our Lord,” and is counted by using the Gregorian calendar. Timothy 3:16 states that “all scripture is given by inspiration of God.”[xx] Under the same inspiration, the authors of the Gospel rendered the words of Jesus in the Greek language. The word “watcher” has revealed much concerning the nature and timing of the End of Days. Did Jesus choose this 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, and 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.[xxi]

All entries are located here:http://www.raidersnewsupdate.com/
Complete with pics and diagrams(necessary for some of the material)

We all miss you Dave!