"The Symbolism and Spiritual Significance

of the Number 153"

by Dee Finney

This page is related to: http://www.greatdreams.com/17-fish.htm

and
http://www.greatdreams.com/numbers/jerry/153.htm

photo copyright Crop Circle Connector and Lucy Pringle

This crop circle appeared in a field in Hillside Farm, nr Lockeridge, Wiltshire,

UK
on 7-20-08

We previously posted these symbols on the other pages.: Hopefully you can see the
similarity as we did.
 These images are from the book: "Jesus Christ Sun of God"
Ancient Cosmology and Early Christian Symbolism
by David Fideler
The Relationship between the 153 Fish in the Net and the Feeding of the Five Thousand.

This illustration shows how the mathematical progression illustrated in the previous
diagram underlies the dimensions of the fish in the net geometry and the feeding of the
five thousand. Both diagrams are thereby shown to be differing expressions of the same,
underlying cosmological code.

The central figure is a vesica with a width of 1x the square root of 2 (1.415 = THE GOD
APOLLO), which defines the diameter of the feeding of the five thousand geometry on the
right.

The height of the central vesica measures 1 x the square root of 2 x the square root of 3
(2.448 = FISHES IN THE NET), which defines the height of the 153 fishes in the net geometry
on the left.

In the diagram on the left, the rhombus intersects the length of the vesica in the upper
world, dividing it into three equal segments of 353 units, the value of HERMES. This
represents "Thrice-Great Hermes" or Hermes Trimegistos, a personification of the Logos.

153 as the measure of "the Fish in Archimedes

Archimedes (c 287-212 B.C.E.), in his treatise On the Measurement of the Cycle, uses the
whole number ratio 153:265 to accurately approximate the irrational ratio square root of
3, "the measure of the fish" or the vesica piscis. Moreover, Archimedes uses this value in
such a manner as to suggest that this approximation was well know to his
contemporaries: it required no word of explanation at all.

This ratio, 153:265, precisely relates to the dimensions of the 153 "fish" in the unbroken
net, for it defines the height and width of each rhombus in "the net." Figure 52. Since
153 was known in the time of Archimedes as "the measure of the fish" or the vesica,
ancient readers skilled mathematics would have immediately recognized the allegory of
the 153 fish in the net for what is it: a geometrical "story problem."

DREAM OF NUMBERS

10-28-99 - DREAM - I was working in a large office and had a lot of work to
do. I was working in a brightly lit office and my desk was full of work.
Still, I spotted some legal papers or formal paperwork that was
supposed to have been done earlier and I had not done it. I kept pushing
it aside in favor of the engineering work I was doing.

One of the engineering blueprint books was on my desk. It was 1 foot

wide by 5 feet long by 3" thick. (153) I didn't know why the engineers
hadn't filed it where it belonged so I took it off my desk and put it on top
of the bookcase for later.
There was so much engineering work to do yet, that when 4 engineers
came in (all engineers I had worked with before in real life) they decided
to have a conference in the library. So I went with them because I
wanted to hear what they had to say.

There was a square table with 4 chairs around it right under the bright
light, but the engineers took the chairs and even the table and moved
them out of the light. I said to the engineers, "Hey guys! I'm still
working!" I had to be in the light to do my work.

So, I went back to my own desk where the bright light was and saw the
legal papers, which were now divided into two piles, standing up right in
the forefront of where my work was. I felt guilty about not doing them,
but moved them aside again to work on the engineering work.

Finally, the work day being over, I went to my apartment whch was in
the same building. Even there was a lot of people. My apartment had
two doors which I wasn't aware of right away... an inner door and an
outer door which led to an outer hallway. One door was #17 and the
other door was #36. I discovered this because while I was talking to
some visiting women that there were some gentle knocks on the door
and when I opened the door I saw the number.

Someone came to the #17 door first which was on the inner hallway, and
then a gentle knock came on the other door which was #36 which led to
the outer hallway.

When I opened the #36 door, the whole door fell off the hinges and fell
on the floor. There were lots of people out there and they all started
coming into my apartment. I immediately hollered, "MAINTENANCE!"

The maintenance man was standing right there and he stood there and
laughed... "I'll fix that right away!"

End of Dream

Joe Mason had a dream a week later in which he was told that the
number 153 was connected numerically to the number 216. He couldn't
remember the details.

On 11/8/99 I had a dream in which I went to a library which was up 216

stairs. There was a heavy glass door half way up beyond which I went up
two steps at a time at twice the speed. In the library was a section on
Law, a section on music with a person playing a grand piano, and there
was a candle for light. I was dressed in a chic long white dress, rather
dancing through this library.

Because of those dreams, I will include some 216 type material here
also.

Dee

I multiplied 17 x 36 = 612 divided by 2 = 306 divided by 2 = 153

17 + 36 = 53
The number 153 is very important, but will point out that it is half of 306,
which in turn is the sum of 144 + 162 .... and these numbers are decimal
harmonics of Bruce Cathie's speed-of-light equivalents of 144000
nautical miles per 'grid second' and 162000 nautical miles per second. We
also find 306 as azimuth node number 17 on the 'wheel of 20 nodes',
where the nodes are 18 degrees apart. The 20-part wheel (see work of
Joe Mason) is also a symbol of the Mayan Haab Calendar cycle of 18
'months' of 20 days each month.

17 x 9 = 153

Now ... 497 - 153 = 344, which is always July 4th on the Mayan Haab
Calendar, because Day Number 360 is always July 20th. (I will note here
that the 153rd course of masonry from the ground, on The Great
Pyramid, is 360 FEET above the ground ... see work of Jimi Furia).
344 = 227 + 117, and 117 can be visualized as "half-Pi", or (11 / 7)
approximation.

Also, 117 = 19.5 x 6, where there are 6 places at 19.5 degrees north and
south, at which 6 vertices of two interlocking tetrahedra touch the
surface of a circumscribing sphere ... assuming the remaining two
vertices are touching at the poles. This is a model of "hyperdimensional
physics", as discussed by researcher and journalist Richard C. Hoagland,
as applied to certain dynamics of rotating celestial bodies.

The 153 Fishes

OTHER INTERESTING EXAMPLES OF 153

Michael the archangel = 153

Quetzalcoatl = 153 (MLM)

James Paul Furia = 153 (MLM)

three sixty = 153

360 feet up the Great Pyramid is the 153rd course

17 X 9 (total pyramids at the Giza complex) = 153

204 (total courses at the Great Pyramid) / 1.3333333(a 4th) = 153

The length of the grand gallery inside the Great Pyramid is 153 feet

all of the apostles names combined = 459 (153x3)

1+2+3+4+5+6+7+8+9+10+11+12+13+14+15+16+17 = 153

153 + 513 = 666 6 x 6 x 6 = 216(new standard)

315 + 351 = 666 2160 miles is the diameter of the moon

135 + 531 = 666 (not the devil but astronomy)

1 and 5 and 3 are the degrees in a scale used to make a chord

A Song Sung

And they sing the song of Moses, the servant of God, and the song of the
Lamb,... (Rev.15:3).

Give ear, O ye heavens, and I will speak; and hear, O earth, the words of
my mouth. (Det.32:1)

The Song of Moses is seen being sung before the Throne of God just as
the 24 Elders on 24 Seats are around the Throne of God. The Elders
appear to a marker key to understand the time relationship being
pointed to in the dimensions of the New Jerusalem. If the Elders are a
marker key then the Song Of Moses could be like wise.

The Song of Moses begins in Deuteronomy 32:1 which is the 5760 verse of
the King James Bible. Moses tells us in Det.31:29 that these words are for
the "latter days".

This term "latter days" could more properly be translated "at the latter
end of the days".

The song begins with the command "to hear" just as the command is
given in The Revelation to the overcomers to have "ears to hear".

Is the Song of Moses seen in Revelation 15:3 or 153 to indicate the last
great gathering of The Fish during the coming Golden Age? Certainly the
number 153 is suggestive of the miracle that Jesus preformed in John
21:11.
"Catch 153"

Scholars who dabble in the mysticism of numbers suggest that the

number 153, mentioned in our Scripture Lesson for the morning,
represents all the varieties of fish in the world, which is to say, all the
varieties of people in the world, all caught and held in the net of God's
Grace.

Scripture: John 20: 1-10/ John 21: 1-14

There had been absent from the circle of disciples on that Easter-
Evening one of the Apostles, Thomas. Even when told of the marvellous
events at that gathering, he refused to believe, unless he had personal
and sensous evidence of the truth of the report. It can scarecly have
been, that Thomas did not believe in the fact that Christ's Body had
quitted the Tomb, or that He had really appeared. But he held fast by
what we may term the Vision-hypothesis, or, in this case, rather the
spectral theory. But until this Apostle also had come to conviction of the
Resurrection in the only real sense, of the identical though glorified
Corporeity of the Lord, and hence of the continuity of the past with the
present and future, it was impossible to re-form the Apostlic Circle, or to
renew the Apostolic commission, since its primal message was
testimony concerning the Risen One. This, if we may so suggest, seems
the reason why the Apostles still remain in Jerusalem, instead of
hastening, a directed, to meet the Master in Galilee.

A quiet week had passed, during which, and this also may be for our
twofold lerning, the Apostles excluded not Thomas, [1 It must, however,
be remembered that Thomas did not deny that Christ was risen, except
as in the peculiar sense of the Ressurection. Had he denied the other, he
would scarcely have continued in the company of the Apostles.] nor yet
Thomas withdrew from the Apostles. Once more the day of days had
come, the Octave of the Feast. From that Easter-Day onwards the Church
must, even without special institution, have celebrated the weekly-
recurring memorial of His Resurrection, as that when He breathed on
the Church the breath of anew life, and consecrated it to be His
Representative. Thus, it was not only the memorial of His Resurrection,
but the birthday of the Church, even as Pentatecost was her baptism
day. On that Octave, then, the disciples were again gathered, under
circumstances precisely similar to those of Easter, but now Thomas was
also with them. Once more, and it is again specially marked: 'the doors
being shut' [2 Significantly, the expression 'for fear of the Jews' no
longer occurs. That apprehension had for the present passed away.], the
Risen Saviour appeared in the midst of the disciples with the well-known
saluation. He now offered to Thomas the demanded evidence; but it was
no longer either needed or southt. With a full rush of feeling he yielded
himself to the blessed conviction, which once formed, must immediately
have passed into act of adoration: 'My Lord and my God!' The fullest
confession this hitherto made, and which truly embraced the whole
outcome of the new conviction concerning the reality of Christ
Resurrection. We remember how, under similar circumstances, Nathnael
had been the first to utter fullest confession. [a St. John i. 45-51.] We also
remember the analogous reply of the Saviour. As then, so now, He
pointed to the higher: to a faith which was not the outcome of sight, and
therefore limited and bounded by sight, whether of the sense or of
perception by the intellect. As one has finely remarked: 'This last and
greatest of the Beatitudes is the pecuilar hertiage of the later Church' [1
Canon Westcott.], and thus most aptly comes as the consecration gift of
that Church.

The next scene presented to us is once again by the Lake of Galilee. The
manifestation to Thomas, and, with it, the restoration of unity in the
Aspostic Circle, had originally concluded the Gospel of St. John. [a St.
John xx. 30, 31.] But the report which had spread in the early Church,
that Disciple whom Jesus loved was not to die, led him to add to his
Gospel, by way fo Appendix, and account of the events with which this
wxpectancy and connected itself. It is most instructive to the critic,
when challenged at every step to explain why one or another fact is not
mentioned or mentioned only in one Gospel, to find that, but for the
correction of a possible misapprehension in regard to the aged Apostle,
the Fourth Gospel would have contained no reference to the
manifestation of Christ in Galilee, nay, to the presence of the disciples
there before the Ascension. Yet, for all that St. John had it in his mind.
And should we not learn from this, that what appear to us strange
omissions, which, when held by the side of the other Gospel-narratives,
seem to involve discrepancies, may be capable of the most satisfactory
explanation, if we only knew all the circumstance?

The history itself sparkles like a gem in its own peculiar setting. It is of
green Galilee, and of the blue Lake, and recalls the early days and scenes
of this history. As St. Matthew has it, [b ST. Matt. xxviii. 16.] 'the eleven
disciples went away into Galilee', probabley immediately after that
Octava of the Easter. [2 The account of St. Luke (xxiv. 44-48) is a
condensed narrative, without distinction of time or place, of what
occurred during all the forty days.] It can scarcely be doubted, that they
made known not only the fact of the Resurrection, but the trysting
which the Risen One had given them, perhaps at that Mountain where
He had spoken His first 'Sermon.' And so it was, that 'some doubted,' [c
St. Matt. xxviii. 17.] and that He afterwards appeared to the five hundred
at once. [d 1 Cor. xv 6.] But on that morning there were by the Lake of
Tiberias only seven of the disciples. Five of them only are named. They
are those who most closely kept in company with Him, perhaps also they
who lived nearest the Lake.

The scene is introduced by Peter's proposal to go a-fishing. It seems as if

the old habits had come back to them with the old associations. Peter's
companions naturally proposed to join him. [3 The word 'immediately' in
St. John xxi. 3 is spurious.] All that still, clear night they were on the
Lake, but caught nothing. Did not this recall to them for former event,
when James and John, and Peter and Andrew were called to be Aspostles,
and did it not specially recall to Peter the searching and sounding of his
heart on the morning that followed? [a St. Luke v. 1. 11.] But so utterly
self-unconscious were they, and, let us add, so far is this history from
any trace of legendary design, [1 Yet St John must have been accquainted
with this narrative, recorded as it is by all three Synoptists.] that not the
slightest indication of this appears. Early morning was breaking, and
under the rosy glow above the cool shadows were still lying on the
pebbly 'beach.' There stood the Figure of One Whom they recognised
not, nay, not even when He spake. Yet His Words were intended to bring
them this knowledge. The direction to cast the net to the right side of
the ship brought them, as He had said, the haul for which they had toiled
all night in vain. And moer than this: such a multitude of fishes, enough
for 'the disciple whom Jesus loved,' and whose heart may previously
have misgiven him. He whispered it to Peter: 'It is the Lord, 'and Simon,
only reverently gathering about him his fisher's upper garment, [2 This
notice also seems specially indicative that the narrator is himself from
the Lake of Galilee.] cast himself into the sea. Yet even so, except to be
sooner bu the side of Christ, Peter seems to have gained nothing by his
haste. The others, leaving the ship, and transferring themselves to a
small boat, which must have been attached to it followed, rowing the
short distance of about one hundred yards, [3 About 200 cubits.] and
dragging after them the net, weighted with the fishes.

They stepped on the beach, hallowed by His Presence, in silence, as if

they had entered Church or Temple. They dared not even dispose of the
netful of fishes which they had dragged on shore, until He directed them
what to do. This only they notice, that some unseen hand had prepared
the morning meal, which, when asked by the Master, they had admitted
they had not of their own. And now Jesus directed them to bring the fish
they had caught. When Peter dragged up the weight net, it was found
full of great fishes, not less than a hundred and fifty-three in number.
There is no need to attach any symbolic import to that number, as the
Fathers and later writers have done. We can quite understand, nay, it
seems almost natural, that, in the peculiar circumstances, they should
have counted the large fishes in that miraculous draught that still left
the net unbroken. [1 Canon Westcott gives, from St. Augustine, the
points sof differecnc between this and the miarculous draught of fishes
on the former occasion (St. Luke v.). These are very interesting. Fathers
about the symbolic meaning of the number 153.] It may have been, that
they were told to count the fishes, partly, also, to show the reality of
what had taken place. But on the fire the coals there seems to have been
only one fish, and beside it only one bread. [2 This seems implied in the
absence of the article in St. John xxi. 9.] To this meal He now bade them,
for they seem still to have hung back in reverent awe, nor durst they ask
him, Who He was, well knowing it was the Lord. This, as St. John notes,
was the third appearance of Christ to the disciples as a body. [3 St. John
could not have meant His third appearance in general, since himself had
recorded three previous manifestations.]

And still this morning of blessing was not ended. The frugal meal was
past, with all its significant teaching of just sufficient provision for His
servants, and abundant supply in the unbroken net beside them. But
some special teaching was needed, more even that that to Thomas, for
him whose work was to be so prominent among the Apostles, whose love
was so ardent, and yet in its very ardour so full of danger to himself. For,
our dangers spring not only from deficiency, but it may be from excess
of feeling, when that feeling is not commensurate with inward strength.
Had Peter not confessed, quite honestly, yet, as the event proved,
mistakingly, that his love to Christ would endure even an ordeal that
would disperse all the others? [a St. Matt. xxvi. 33; St. John xiii. 37.] And
had he not, almost immediately afterwards, and though prophetically
warned of it, thrice denied his Lord? Jesus had, indeed, since then
appeared specially to Peter as the Risen One. But this threefold denial
still, stood, as it were, uncancelled before the other disciples, nay,
before Peter himself. It was to this that the threefold question to the
Risen Lord now referred. Turning to Peter, with pointed though most
gentle allusion to be danger of self-confidence, a confidence springing
from only a sense of personal affection, even though genuine, He asked:
'Simon, son of Jona', as it were with fullest reference to what he was
naturally, 'lovest thou Me more than these?' Peter understood it all. No
longer with confidence in self, avoiding the former reference to the
others, and even with marked choice of a different word to express his
affection [4 Christ asks: and Peter answer:.] from that which the Saviour
had used, he replied, appealing rather to his Lord's, than to his own
consciousness: 'Yea, Lord, Thou knowest that I love Thee.' And even here
the answer of Christ is characteristic. it was to set him first the humblest
work, that which needed most tender care and patience: 'Feed [provide
with food] May Lambs.'

Yet a second time came the same question, although now without the
reference to the others,a nd, with the same answer by Peter, the now
varied and enlarged commission: 'Feed [shepherd] My Sheep.' Yet a third
time did Jesus repeat the same question, now adopting in it the very
word which Peter had used to express his affection. Peter was grieved at
this threefold repetition. It recalled only to bitterly his threefold denial.
And yet the Lord was not doubtful of Peter's love, for each time He
followed up His question with a fresh Apostle commision; but now that
He put it for the third time, Peter would have the Lord send down the
sounding-line quite into the lowest deep of this heart: 'Lord, Thou
knowest all things, Thou perceivest that I love Thee!' And now the
Saviour spake it: 'Feed [provide food for] My sheep.' His Lamb, His Sheep,
to be provided for, to be tended as such! And only love can do such
service.

Yes, and Peter did love the Lord Jesus. He had loved Him when he said it,
only to confident in the strenght of his feelings, that he would follow the
Master even unto death. And Jesus saw it all, yea, and how this love of
the ardent temperament which had once made him rove at wild liberty,
would give place to patient work of love, and be crowed with that
martyrdom which, when the beloved disciple wrote, was already matter
of the past. And the very manner of death by which he was to glorify God
was indicated in the words of Jesus.

As He spake them, He joined the symbolic action to His 'Follow Me.' This
command, and the encourgement of being in death literally made like
Him, following Him, were Peter's best strength. He obeyed; but as he
turned to do so, he saw another following. As St. John himself puts it, it
seems almost to convey that he had longed to share Peter's call, with all
that it implied. For, St. John speak of himself as the disciple whom Jesus
loves, and he reminds us that in that night of betrayal he had been
specially a sharer with Peter, nay, had spoken what the other had
silently asked of him. Was it impatience, was it a touch of the old Peter,
or was it a simple inquiry of brotherly interest which prompted the
question, as he pointed to John: 'Lord, and this man, what?' Whatever
had been the motive, to him, as to us all, when perplexed about those
who seem to follow Christ, we ask it, sometines is bigoted narrowness,
sometines in igornace, folly, or jealousy, is this answer: 'What is that to
thee? follow thou Me.' For John also had his life-work for Christ. It was to
'tarry' while He was coming [1 So Canon Westcott renders teh meaning.
The 'coming' might refer to the second Coming, to the destruction of
Jersualem, or even to the firm establisment of the Church. The tradition
that St. John only slept in the grave at Ephesus is mentioned even by St.
Augustine.], to tarry those many years in patient labour, while Christ
was coming.

But what did it mean? The saying went aboard among the brethren that
John was not to die, but to tarry till Jesus came again to regin, when
death would be swallowed up in victory. But jesus had not so said, only:
'If I will that he tarry while I am coming.' What that 'Coming' was, Jesus
had not said, and John knwe not. So, then, there are things, and
connected with His Coming, on which Jesus has left the evil, only to be
lifted by His own Hand, which He means us not to know at present, and
which we should be content to leave as He has left them.

Beyond this narrative we have only briefest notices: by St. Paul, of Christ
manifesting Himself to James, which probably finally decided him for
Christ, and the Eleven meeting Him at the mountain, where He had
appointed them; by St. Luke, of the teaching in the Scriptures during the
forty days of communication between the Risen Christ and the disciples.

But this twofold testimony comes to us from St. Matthew and St. Mark,
that then the worshipping disciples were once more formed into the
Apostic Circle, Apostles, now, of the Risen Christ. And this was the
warrent of their new commission: 'All power (authority) has been given
to Me in heaveb and on earth.' And this was their new commission: 'God
ye, therefore, and make disciples of all the nations, baptizing them into
the Name of the Father, and of the Son, and of the Holy Ghost.' And this
was their work: 'Teaching them to observe all things whatsoever I
commanded you.' And this is His final and sure promise: 'And lo, I am
with you always, even unto the end of the world.'

We are once more in Jersualem, whither He had bidden them go to tarry

for the fulfilment of the great promise. The Pentecost was drawing nigh.
And on that last, day the day of His Ascension, He led them forth to the
well-remembered Bethany. From where He had made His last triumphal
Entry into Jersualem before His Crucifixion, would He make His
truimphant Entry visibly into Heaven. Once more would they have asked
Him about that whic seemed to them the final consummation, the
restoration of the Kingdom to Israel. But such questions becoame them
not. Theirs was to be work, not rest; suffering, not triumph. The great
promise before them was of spiriutal, not outward, power: of the Holy
Ghost, and their call not yet to regin with Him, but to bear witness for
Him. And, as He so spake, He lifed His Hands in blessing upon them, and,
as He was visbly taken up, a cloud received Him. And still they gazed,
with upturned faces, on that luminous cloud which had received Him,
and two Angels spake to them this last message from him, that He
should so come in like manner, as they had beheld Him giong into
heaven.

And so their last question to Him, ere He had parted from them, was also
answered, and with blessed assurance. Reverently they worshipped Him;
then, with great joy, returned to Jersualem. So it was all true, all real,
and Christ 'sat down at the Right Hand of God!' Henceforth, neither
doubting, ashamed, nor yet afraid, they 'were continually in the Temple,
blessing God,' 'And they went forth and preached everywhere, the Lord
working with them, and confirming the word by the signs that follows.
Amen.'
The riddle of the 153 fish (John 21:1-14)

1 After this, Jesus revealed himself again to his disciples upon

the sea of Tiberias ...

He revealed himself in this way ...

2 Together were Simon Peter, and Thomas called Twin, and

Nathaniel from Cana in Galilee, and the sons of Zebedee, and
two other of his disciples.

3 Simon Peter said to them ... I am going fishing ... They said to
him ... We also will come with you.

They went forth and embarked in the boat and they caught
nothing that night.

4 But now having become early morning, Jesus stood on the

shore, but the disciples did not realize that it was Jesus.

5 Says therefore to them the Jesus ... Children, not any fish
have you? ... They-answered him ... No!

6 And he said to them ... Cast the net to the right side of the
boat and you will find.

They-cast-it therefore, and no longer were-they-strong

to-draw it because of the multitude of the fish.

7 Says therefore the one disciple, whom the Jesus was loving,
to Peter ... It is the Lord!

Therefore Simon Peter, having heard that it-is the Lord ...
tied-around-himself the outer-garment ... (for he was naked)
... and cast himself into the sea.

8 But the other disciples came in the boat ... for they were not
far from the land ... only about two-hundred cubits ... dragging
the net of the fish.

9 Like then ... they turn out on the land ... they see a charcoal
fire lying ... and fish lying on it ... and bread.

10 Says to them the Jesus ... Bring from the fish you just
caught.

11 Simon Peter therefore went up and dragged the net onto

the land full of large fish ... a hundred-and-fifty-three ... and
being so many did not split the net.

12 Says to them the Jesus ... Come, eat breakfast.

Now not one of the disciples was daring to ask him ... Who are
you? ... having known that it is the Lord.

13 Jesus comes and takes the bread and gives it to them ... and
the fish likewise.

14 This now the third time Jesus was revealed to the disciples
having been raised from the dead.

The Literary Canon: 153 Fishes in the Net

 1. Seven disciples are on the shore of Tiberias.
Simon Peter enters a boat to go fishing; the others
foIlow. The number of Simon Petros, Simon Peter, is
1925.

'Simon Peter went up, and drew the net to land full
of great fishes, an hundred and fifty and three'
(John 21: 11).

A circle is therefore drawn with circumference 1925

represent Peter, and six more circles are placed so
that the circumference of each passes through the
center of the first circle and also through the
centres of the two on either side. A larger circle
contains them all. In this most economical fashion
the seven disciples are packed into 11 the circular
boat, like the coracle of the Celtic saints, which,
since the circumference of the lesser circles is 1925,
will be found to have a diameter of 1224.

Why there should have been exactly 153 fishes in

the net is a question which has puzzled
commentators from the earliest time. Obviously the
number had an esoteric significance, and by
reference to the sacred canon of number and
geometry this may be discovered. The parables and
many of the episodes in the New Testament form
the literary expressions of geometrical processes.
This is particularly clear in the case of the 153
fishes. The key is the number 1224, which is the
value by gematria of both to dikton, the net, and
icthys, fishes.". 1224 is equal to 8 times 153, and 153
is the sum of the numbers 1-17.

He continues:

1. Seven disciples are on the shore of Tiberias.

Simon Peter enters a boat to go fishing; the others
follow.

On page 116 he writes:

Numerology of 1224

(1224 = dikton, the net = icthys, fishes)

Like all the important cabalistic numbers, 1224 has

correspondences both in gematria and in the ratios
of metrology. The significance of this number as a
symbol of the perfect creation may be inferred from
the following examples:

1224 = Ho Kurios Ho Theos, the Lord God.

1224 = , God's creation.

1224 = the Plantation, an early Christian

synonym of Paradise (see J. Danielou, Primitive
Christian Symbols, Chapter 2).

1225 = , God's paradise.

1225 = , literally One Whole of Wholes,

Plato's phrase in Timaeus for the one, unique
cosmic sphere embracing all its parts.

In Revelation 21, the total values of the names of

the twelve foundation stones is three short of
12,240. The phrase ,
the twelve foundation stones, has the value 1222.

1225 is the sum of all the first 49 numerals, and is

 therefore the number of the magic square of Venus,
which consists of the numbers 1-49 arranged on a
square block 7 x 7, each line, column and diagonal
amounting to 175. The number 153 has a similar
property, being the sum of the numbers 1-17. In
common with all the principal numbers of the
cosmic temple, 1224 is divisible by both 6 and 9, and
1224 or 1225 may be divided by all the first 10
numerals.

The goddess who is Lucifer, Venus or Aphrodite is

2448.

The number 1224 and its multiple 2448 have the

following properties in the numerology of
measures.

(Table)

Kins Days Hours

"Mayan Minutes"
-
17 = 17 = 408
= 2448

(In other words, there are 408 hours

in 17 days, and 24480 minutes. 6.8 x
60 = 408.

2448 / 306 = 8. 306 / 2 = 153. 2448 / 2

= 1224

---

As an astronomical number, 12,240 is the number of

miles in the earth's diameter together with two
diameters of the moon (7920 + 2160 + 2160). It is
therefore the width of the cosmological city.

He continues on page 115:

3. 'Now when Simon Peter heard that it was the

Lord, he girt his fisher's coat unto him (for he was
naked), and did cast himself into the sea.'

The arc of a third circle is drawn to the left of the

boat, and Simon Peter is moved from the centre of
the boat into the sea between the boat and the
shore. The vesica that contains him represents the
fisher's coat, for the Greek word is 1060,
and since the width of this vesica is 612, its height is
1060.

'And the other disciples came in a little ship; (for

they were not far from land, but as it were two
hundred cubits) dragging the net with fishes.' In the
net were 153 great fishes.

The net, 1224, with fishes, 1224, together number

2448, and 2448 is the measure, round the perimeter
of the 'fish' in the net. This great fish is divided into
sixteen equal parts, forming the tetraktys of the
Pythagoreans. The number 153 is brought out in two
ways. First, the width of each of the sixteen lesser
fish is 153; then there are sixteen smaller making
up one greater fish, seventeen in all, and 153 is the
sum of the numbers 1-17.
 The disciples are said to be 200 cubits from land.
The Greek cubit or ell, made up of 25 digits, was a
length of about 18 1/4 inches, which may be 1.52 or
1.53 feet. 200 cubits is therefore equal to about 306
feet, and 306 is the radius or distance from centre
to circumference of the circles that represent the
disciples.

Stories such as this were composed to illustrate a

secret doctrine, orally transmitted, to which we no
longer have direct access, but which may to some
extent be inferred through the contemplation of its
symbols. The three intersecting circles produce the
diagram of Hebrew mysticism, the Tree of Life,
, 1625, identified by its number
with the tetraktys, 1626, the corresponding symbol
in the Greek system. In the final episode of the 153
fishes, the disciples come to land and there is Jesus
with a fire of coals and a fish laid upon it and bread.
Fire, fish and bread represent the three worlds
united in the cabalistic tree, the creative essences
of the upper world and the material body of the
lower being linked by the mercurial spirit of the
fish.

The Bible uses Numbers chapter 2 as a basis for the layout of the camp
(temple/tree), and it goes on to define the astronomical positions of the
tribes in Genesis 49. The special significance of Ephraim as Coma (an ox)
is given in Hosea 10: 11, which reads:

And Ephraim is an heifer that is taught, and loveth to tread

out the corn (wisdom)...

The more intricate details of the measures for the building of the cosmic
temple are then set out in numerous other scriptures. These are the
purpose of and fundamental reason for the existence of the Bible.

The above material is of a highly specialized nature. Hence I have

provided two appendices with further evidence from Ivan Panin.

3. "Now when Simon Peter heard that it was the Lord,

he girt his fishers coat unto him (for he was naked), and and did cast
himseIf into the sea."
The arc of a third circle is drawn to the left of the boat, and Simon Peter
is moved from the centre of the boat into the sea between the boat and
the shore. The vesica that contains him represents the fishers coat, for
the Greek word is h epeudutes ,1060, since the width of this vesica is 612
height is 1060.

"And the other disciples came in a little ship; (for they were not far from
land, but as it were two hundred cubits) dragging the net with fishes In
the net were 153 great fishes.

The net, 1224. with fishes, 1224, together number 2448 and 2448 is the
measure round the perimeter of "fish" in the net. This great fish is
divided into sixteen fequal parts. forming the tetraktys of the
Pythagoreans.

The number 153 is brought out in two ways; First, the width of each of
the sixteen 1esser fish is 153; then there are sixteen smaller making up
one greater fish: seventeen in all, and 153 is the sum of the numbers
1-17. The disciples are said to be 200 cubits from land. The Greek cubit or
ell made up of 25 digits was a length of about 18, 1/4 inches which may
be 1.52 or
153 feet. 200 cubits is therefore equal to about 306 feet, and 306 is radius
or distance from centre to circumference of the circles thatrepresents
the diciples.

Stories such as this were composed to illustrate a secret doctrine, orally

transmitted, to which we no longer have direct access, but which may to
some extent be inferred trough the contemplation of its symbols. The
three intersecting circles produce the diagram of Hebrew mysticism of
the Tree of Life. xuvlou zwh", 1625, identified its number with the
tetraktys,1626. the corresponding symbol in the Greek system. In the
fina1 episode of the 153 fishes the disciples come to land and there is
Jesus with a fire of coals and a fish laid upon it and bread. Fire, fish and
bread represent the three worlds : united in the cabalistic tree, the
creative essences of the upper wor1d and the materia1 body of the
lower being linked by the mercurial spirit of the fish.

Prime Numbers Show God's Sovereignty.

Watch This! The 7th prime is 17. The 12th prime is 37. The 21st prime is
73. The Hebrew Torah's first seven words are shown to cumulate at 2701
in the book "Theomatics" by Jerry Lucas and Del Washburn. 37 x 73 =
2701, and the cumulate of 1+ 2 + 3 + etc thru + 73 also cumulates at 2701.
In all of this, Jesus claims to be The Alpha And Omega in it all. The
triangle number at the 7th prime is 153. Theomatics says much about
"153 FISHES in THE NET. The triangle number at the 12th prime is 703.
The triangle number at the 21st prime is 2701.

It seems reasonable to me that when "Theomatics" shows the Greek

spelling of both FISHES and THE NET to cumulated at 1224, they are on to
something significant. 1224 = 153 x 8, and 153 is the cumulate of real
numbers from 1 thru the 7th prime, or 153. Abraham is the 21st person
in the genealogy of Jesus, and the 12 tribes of Israel are from the loins of
Abraham. The 12th prime cumulates at 703, and the 21st prime
cumulates at 2701. This should cause a few eyebrows to be raised in the
Jewish community. There were three groups of 7 generations each
before #021 Abraham (ref St. Matt 1 : 17). By the way verse #17 of St.
Matthew's gospel is the 7th prime verse in that chapter which ends with
the name of Jesus, bottom line.

Exerpted from: http://bibleprobe.com/gematria.htm

Conclusion

We have here seen unequivocal evidence that the Bible is primarily

cabala, which makes its Essene origins certain. That this numerology
should, through geometry, produce the tree of life makes our argument
complete and unassailable. On these principles alone, we have to accept
that the individual in the Scrolls who reveals mysteries must reveal
these types of mysteries, and do so at the end rather than the beginning
of our age. It may well be argued that the existence of this numerology
is evidence of the Bible's divine inspiration. In this case we need accept
that the Creator is philosophically cabalistic and His sympathies must lie
with paganism. Furthermore, if this is the case then we must think of
the Dead Sea Scrolls as equally divinely inspired, and there is no
question as to their pagan origin.

This material conclusively proves our modern world religions bankrupt.

In hindsight, it is interesting to note that for some, even the system of
codification (numerology) was thought to prove the accuracy of their
concocted beliefs. God is pure spirit; His book speaks only to the spirit. It
reveals, as should be expected, the mysteries of hidden realms. In
fulfilment of the prophecy, the wise have within them a spirit of truth,
and they understand. The wicked have a spirit of perversity and do not
hear the voice of God. This is the two-edged sword which the Teacher
will bring into the world.

It is abundantly clear that whatever has been practiced by Judaism and

Christianity has absolutely nothing to do with the Bible. If that book
should now be taken up and claimed by the pagan heretics that the
Church has tried to destroy, there should, in theory, be no grounds for
complaint. The simple process by which the true claimants take up their
heritage will be an act by which traditional scholarship will be shown to
be empty and vain.. It is then that we shall see why the biblical Jesus
regards these Scribes and Pharisees with such disdain. From what I have
seen, these self-proclaimed authorities have laboured diligently and
craftily to earn this abuse, and will be recompensed in full.
Finally, inasmuch as this evidence conclusively links the Bible to the
Scrolls community, it proves beyond doubt that Jesus and the Teacher
are one and the same. Not to my credit, but to the shame of the official
body of academics working on the Qumran documents since shortly
after their discovery, we have achieved our objective with relative
simplicity.

Professor Thompson's discovery that there was no first Temple means,

as we now see, that the first Temple period in Scripture is now the
second. The second Temple period then becomes the time immediately
preceding the New Jerusalem. This fully harmonizes with my argument.

Ultimately, as has been demonstrated, the primary role of 'Jesus Christ'

lay in his name, for it enshrined the number 2368, which is primary in
measuring the temple. While Jesus Christ lived in idolatrous hearts, the
measure of the temple was secure.

The New Jerusalem

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